Charity enlarged: or The abridgement of the morall law Delivered by way of sermon, and preached for the maine substance thereof in a publicke assembly, on a lecture day, Dec. 4. Ao. Dom. 1634. and now published according to the authors review, with some new additions, for the farther instruction of the ignorant, satisfaction of the ingenuous, conviction of the uncharitable, and benefit of all sorts of people. By a serious welwisher to the peace of Ierusalem.
COncerning which words, I shall deceive your expectation, if you looke for any artificiall connexion, or division, or deduction to be proposed unto you.
Concerning which words, I shall deceive your expectation, if you look for any artificial connexion, or division, or deduction to be proposed unto you.
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For the first, know, that love it selfe is Copulative, and unites all good duties. In this Chapter it is well conjoyned to obedience unto Magistrates, whether Ecclesiasticall or civill:
For the First, know, that love it self is Copulative, and unites all good duties. In this Chapter it is well conjoined to Obedience unto Magistrates, whither Ecclesiastical or civil:
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For they may well give feare to whom feare is necessary, but they will never give true honour to whom honour is due, who give not love to whom love belongeth Horum enim potentiae non parcunt sed cedunt, For they doe not spare, Iude 8. to speake evill of dignities, at least in the dialect of their thoughts, in the conventicle of their hearts, where their rebellious imaginations assemble together against the Lord and his annointed, saying, Let us (Psal. 2.3.) breake their bands, &c. of feare,
For they may well give Fear to whom Fear is necessary, but they will never give true honour to whom honour is due, who give not love to whom love belongeth Horum enim potentiae non parcunt sed cedunt, For they do not spare, Iude 8. to speak evil of dignities, At least in the dialect of their thoughts, in the conventicle of their hearts, where their rebellious Imaginations assemble together against the Lord and his anointed, saying, Let us (Psalm 2.3.) break their bans, etc. of Fear,
Againe, love admits of no division from the Law, nor the Law of any separation from Love. Love hates partition, it is the grace which makes brethren live together, in uno, in one,
Again, love admits of no division from the Law, nor the Law of any separation from Love. Love hates partition, it is the grace which makes brothers live together, in Uno, in one,
or in unitate, in unity it selfe in the abstract, and if it separate their habitation, (as in the case of Abraham and Lot ) yet it unites their hearts more and more,
or in unitate, in unity it self in the abstract, and if it separate their habitation, (as in the case of Abraham and Lot) yet it unites their hearts more and more,
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Lastly, the text it selfe is a Doctrinall conclusion, and implies no other propositions but its owne premises, in which are vertually contained all the doctrines of practicall piety.
Lastly, the text it self is a Doctrinal conclusion, and Implies no other propositions but its own premises, in which Are virtually contained all the doctrines of practical piety.
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For Love is that Verbum abbreviatum quod faciet Dominus super terram, in Saint Hieromes Exposition sc. the tedious ceremonies of the Law, being gathered into the precept of love, as into a short summe with righteousnesse.
For Love is that Verbum abbreviatum quod faciet Dominus super terram, in Saint Jerome's Exposition sc. the tedious ceremonies of the Law, being gathered into the precept of love, as into a short sum with righteousness.
And the whole Morall Law too, as the Apostle phraseth it in the verse before my text, NONLATINALPHABET, is recapitulated or briefely comprehended in love, and fulfilled by love in the text:
And the Whole Moral Law too, as the Apostle Phraseth it in the verse before my text,, is Recapitulated or briefly comprehended in love, and fulfilled by love in the text:
so that if you be of the same minde concerning this precept of which Pambo was in respect of Davids resolve, Psal. 39. sc. not to take any new lesson of instruction out of Gods Word,
so that if you be of the same mind Concerning this precept of which Pambo was in respect of Davids resolve, Psalm 39. sc. not to take any new Lesson of instruction out of God's Word,
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and not improbable in the Coment ascribed unto Saint Hierome; in which it is related, that when Saint Iohn by reason of old age, was not able to make any long discourse unto his disciples, he would oft repeate that precept of love, which is in effect the summe of his three Epistles, My little children love one another:
and not improbable in the Comment ascribed unto Saint Jerome; in which it is related, that when Saint John by reason of old age, was not able to make any long discourse unto his Disciples, he would oft repeat that precept of love, which is in Effect the sum of his three Epistles, My little children love one Another:
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and when some of his Schollers desirous of new matter, demanded a reason why hee so oft inculcated the same thing into their mindes, he answered, Quia preceptum Domini est, & si solum fiat sufficit:
and when Some of his Scholars desirous of new matter, demanded a reason why he so oft inculcated the same thing into their minds, he answered, Quia preceptum Domini est, & si solum fiat sufficit:
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In the prosecution of which words I shall bee conducted by this method, 1. You shall heare the explication of the termes severally, that you may learne what is understood, by Love, or Law, or the fulfilling of the Law. 2. I shall confirme or illustrate the conclusion, with a few testimonies out of the Scriptures and Fathers. 3. I shall distinctly declare unto you the severall wayes,
In the prosecution of which words I shall be conducted by this method, 1. You shall hear the explication of the terms severally, that you may Learn what is understood, by Love, or Law, or the fulfilling of the Law. 2. I shall confirm or illustrate the conclusion, with a few testimonies out of the Scriptures and Father's. 3. I shall distinctly declare unto you the several ways,
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and respects, according to which love, fulfils the Law. 4. And lastly, I shall apply to practise what I have considered in speculation. 1. What love is, learne from Saint Aug. de doct. Christ. l. 3. c. 10. Charitatem voco motum animi ad fruendum Deo propter ipsum,
and respects, according to which love, fulfils the Law. 4. And lastly, I shall apply to practise what I have considered in speculation. 1. What love is, Learn from Saint Aug. de doct. christ. l. 3. c. 10. Charitatem voco motum animi ad fruendum God propter ipsum,
as to God, the manifestation of his glory, to man, the participation of divine goodnesse. And thus NONLATINALPHABET here comprehends both the love of God and of man.
as to God, the manifestation of his glory, to man, the participation of divine Goodness. And thus Here comprehends both the love of God and of man.
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And semblably this terme NONLATINALPHABET, compriseth both the tables of the morall law, although in the 8. verse, and else where it implies onely the second Table.
And semblably this term, compriseth both the tables of the moral law, although in the 8. verse, and Else where it Implies only the second Table.
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then love in its full extension as it tends to its universall object i. e. both God and all good men, doth fulfil the whole Law. For love is a like disposed to fulfill the precepts of both Tables, as of either.
then love in its full extension as it tends to its universal Object i. e. both God and all good men, does fulfil the Whole Law. For love is a like disposed to fulfil the Precepts of both Tables, as of either.
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If any man, (then) saith he, love God, and hate his brother, he is a lyer, 1 Ioh. 4.20. Loe what a lyer is hee that protests hee loves his brother, and yet hates God.
If any man, (then) Says he, love God, and hate his brother, he is a liar, 1 John 4.20. Loe what a liar is he that protests he loves his brother, and yet hates God.
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In the meane time if any one having some competent knowledge of God desires more fully to understand how hee is to be loved, let him meditate upon Deutero. 6.5.
In the mean time if any one having Some competent knowledge of God Desires more Fully to understand how he is to be loved, let him meditate upon Deuteronomy. 6.5.
So our Saviour plainely informes us by the Parable of the wounded traveller, Luke 10. which may also be gathered by an evident argumentation from the precepts which appertaine to the love of our neighbour, some of which our Apostle reckons up, verse 9. If there were any man that were not our neighbour in the sence of the Law, hee should not offend against the law of charity, comprehended in the second Table, who should robbe such a man of his goods or good name,
So our Saviour plainly informs us by the Parable of the wounded traveller, Lycia 10. which may also be gathered by an evident argumentation from the Precepts which appertain to the love of our neighbour, Some of which our Apostle reckons up, verse 9. If there were any man that were not our neighbour in the sense of the Law, he should not offend against the law of charity, comprehended in the second Table, who should rob such a man of his goods or good name,
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and affect that in possibility which is not in act existent. 1. Shee can hide the lesser errors or sinnes of our brethren. 2. She can excuse them with Peter, Act. 3.17.3.
and affect that in possibility which is not in act existent. 1. She can hide the lesser errors or Sins of our brothers. 2. She can excuse them with Peter, Act. 3.17.3.
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When they are so grosse that no excuse can extenuate them shee will not cease to pray or hope for amendment, saying with Samuel, 1 Sam. 12.23. As for mee, God forbid that I should sinne against the Lord in ceasing to pray for you.
When they Are so gross that no excuse can extenuate them she will not cease to pray or hope for amendment, saying with Samuel, 1 Sam. 12.23. As for me, God forbid that I should sin against the Lord in ceasing to pray for you.
So farre is she from wishing or cursing any into the bottomlesse pit, that shee can say with S. Paul, 1 Cor. 7.7. in the case of any good she enjoyeth, I would that all men were even as I my self.
So Far is she from wishing or cursing any into the bottomless pit, that she can say with S. Paul, 1 Cor. 7.7. in the case of any good she Enjoyeth, I would that all men were even as I my self.
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and the parallell rashnesse of some sort of Protestants damning all Papists, and speaking evill of those of their owne Religion also, which will not runne with them into the same excesse of zeale,
and the parallel rashness of Some sort of Protestants damning all Papists, and speaking evil of those of their own Religion also, which will not run with them into the same excess of zeal,
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For if these stand NONLATINALPHABET, Who then shall be saved, as the Apostles aske Christ, Mat. 19.25. Let it be the glory of our Church to follow, Zach. 8.19. truth and peace in her opinions, discretion and charity in her censures.
For if these stand, Who then shall be saved, as the Apostles ask christ, Mathew 19.25. Let it be the glory of our Church to follow, Zach 8.19. truth and peace in her opinions, discretion and charity in her censures.
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In her controversies (which must needs be that truth may be made manifest, as by the collision of flints sparkes of fire are forced out) let her imitate Michael the Archangel disputing even with the devill, about the body of Moses, not daring to bring any rayling accusation against him,
In her controversies (which must needs be that truth may be made manifest, as by the collision of flints sparks of fire Are forced out) let her imitate Michael the Archangel disputing even with the Devil, about the body of Moses, not daring to bring any railing accusation against him,
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but saying, onely, the Lord rebuke thee, Iude 9. Or with David: Smite the faces of thine adversaries (the enemies of thy truth) with shame, that they may seeke thy Name, O God.
but saying, only, the Lord rebuke thee, Iude 9. Or with David: Smite the faces of thine Adversaries (the enemies of thy truth) with shame, that they may seek thy Name, Oh God.
shee with Mary hath chosen the better part, the part of charity tempering knowledge, that it puffe not up nature into any proud opinion of her owne selfe or censure of others.
she with Marry hath chosen the better part, the part of charity tempering knowledge, that it puff not up nature into any proud opinion of her own self or censure of Others.
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In the one shee followes Saint Augustines advice, which he calls the safest Totum (sc. quod bonum est) deo dando, attributing all that is good to God, without whom man hath no ability to thinke, much lesse to doe good.
In the one she follows Saint Augustine's Advice, which he calls the Safest Totum (sc. quod bonum est) God Dando, attributing all that is good to God, without whom man hath no ability to think, much less to do good.
but hard and unprofitable questions are to be committed to the fire, that is, (saith Saint Gregory ) are to be left to the judgement of the Spirit of God, which like fire manifests all things.
but hard and unprofitable questions Are to be committed to the fire, that is, (Says Saint Gregory) Are to be left to the judgement of the Spirit of God, which like fire manifests all things.
yea, this is a way not onely of safety but of comparative perfection also, according to the opinion of divers Fathers and Schoolemen cited by Fr. de Mendoca, lib.
yea, this is a Way not only of safety but of comparative perfection also, according to the opinion of diverse Father's and Schoolmen cited by Fr. de Mendoca, lib.
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as because it is an act correspondent to a more perfect law, sc. of the new Testament: (For say they) the old Law gave way to outward malice to civill enemies,
as Because it is an act correspondent to a more perfect law, sc. of the new Testament: (For say they) the old Law gave Way to outward malice to civil enemies,
In the love of our friends, and such as are neere unto us, NONLATINALPHABET, what excellent thing is there, whereby we surpasse the heathen, the wicked worldling,
In the love of our Friends, and such as Are near unto us,, what excellent thing is there, whereby we surpass the heathen, the wicked worldling,
yea, the very beasts which naturally love those of the same kinde? But saith our Saviour, Love your enemies, that you may bee like your Father which is in heaven.
yea, the very beasts which naturally love those of the same kind? But Says our Saviour, Love your enemies, that you may be like your Father which is in heaven.
S. Augustine answeres, Qui benè vult inimico suo, He who beares good will to his enemie, may confidently and yet not proudly say that he is like unto thee O Lord.
S. Augustine answers, Qui benè vult inimico Sue, He who bears good will to his enemy, may confidently and yet not proudly say that he is like unto thee Oh Lord.
But for the maine point, all this notwithstanding the Iesuiticall Doctor following the current of moderne Schoolemen, is of a contrary opinion, &c. That the love of our friends, that is, such as have a naturall or morall relation unto us, is the more perfect Act. 1. Because such are the more perfect object,
But for the main point, all this notwithstanding the Jesuitical Doctor following the current of modern Schoolmen, is of a contrary opinion, etc. That the love of our Friends, that is, such as have a natural or moral Relation unto us, is the more perfect Act. 1. Because such Are the more perfect Object,
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as being nearer united unto God by goodnesse (amongst the wicked there is no amity but conspiracy) and to us by good turnes, namely by actuall conjunction;
as being nearer united unto God by Goodness (among the wicked there is no amity but Conspiracy) and to us by good turns, namely by actual conjunction;
why doth it not also exceede the love of our selves, which is the fountaine of that other love? And for the reasons of the first opinion, they are more specious than solid,
why does it not also exceed the love of our selves, which is the fountain of that other love? And for the Reasons of the First opinion, they Are more specious than solid,
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For doubtlesse in God according to our understanding (although in God as hee is in himselfe all things bee the chiefest) his love of himselfe and his love of his children, is to be preferred before his love of his enemies, in our choise and method of imitation, instructing us,
For doubtless in God according to our understanding (although in God as he is in himself all things be the chiefest) his love of himself and his love of his children, is to be preferred before his love of his enemies, in our choice and method of imitation, instructing us,
The wicked and morally evill men, shee can love for the reliques of that naturall or created good which are in them, to wit the Image of God which is not quite obliterated in the bodies,
The wicked and morally evil men, she can love for the Relics of that natural or created good which Are in them, to wit the Image of God which is not quite obliterated in the bodies,
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Charity is of equall extent with the whole world, she embraces the universe in the armes of her affection, (imitating our Saviours stretching out his armes upon the crosse to embrace both Iew and Gentile) shee gathers together her friends unto God,
Charity is of equal extent with the Whole world, she embraces the universe in the arms of her affection, (imitating our Saviors stretching out his arms upon the cross to embrace both Iew and Gentile) she gathers together her Friends unto God,
Malice and all wickednesse straitens and shackells the soule, onely innocence, which is the immediate fruit of charity is of a diffusive and enlarging nature.
Malice and all wickedness straitens and shackles the soul, only innocence, which is the immediate fruit of charity is of a diffusive and enlarging nature.
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For God hath promised to those that keepe his statutes (which love fulfills) to walke amongst them, Levit. 26.3.12. i. e. to dwell in them, & to walk in them as in a Temple, 2 Cor. 6.16.
For God hath promised to those that keep his statutes (which love fulfils) to walk among them, Levit. 26.3.12. i. e. to dwell in them, & to walk in them as in a Temple, 2 Cor. 6.16.
But to conclude this point, note, that though Charity reach unto all in the latitude of her extension, yet shee affects not all men in the same degree of intension.
But to conclude this point, note, that though Charity reach unto all in the latitude of her extension, yet she affects not all men in the same degree of intention.
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But as heat diffused through a large roome from the same fire, is more intense to those that stand neare unto that fire, more remisse to those that are farther of,
But as heat diffused through a large room from the same fire, is more intense to those that stand near unto that fire, more remiss to those that Are farther of,
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Next to him and under him, the Church challenges the height of love: First, as shee is Catholicke, then as shee is Nationall, lastly as shee is locall.
Next to him and under him, the Church challenges the height of love: First, as she is Catholic, then as she is National, lastly as she is local.
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Now as the lives, of men are subject to the government of one kind or other, in respect not onely of religion but externall policy and order, they owe (as I suppose) love, first to mankind, to the good of the universe,
Now as the lives, of men Are Subject to the government of one kind or other, in respect not only of Religion but external policy and order, they owe (as I suppose) love, First to mankind, to the good of the universe,
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For still ( caeteris paribus, all things being alike) bonum, quò communius eo melius. Good is so much the more amiable, by how much it is the more generall.
For still (caeteris paribus, all things being alike) bonum, quò Communius eo Better. Good is so much the more amiable, by how much it is the more general.
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This love moves inanimate creatures, to leave their particular nature, to serve the universall, as the ayre to descend to avoyd vacuity, which nature abhorres.
This love moves inanimate creatures, to leave their particular nature, to serve the universal, as the air to descend to avoid vacuity, which nature abhors.
Is this a small matter, to save a body politick by the temporall destruction, or abscision of one of the members? See the NONLATINALPHABET of humane Charity, in Moses and Paul, offering up their soules (in Saint Chrysostomes judgement) and bodies to eternall death, to procure mercy and salvation unto Israel, and so more ample glory to God:
Is this a small matter, to save a body politic by the temporal destruction, or abscision of one of the members? See the of humane Charity, in Moses and Paul, offering up their Souls (in Saint Chrysostomes judgement) and bodies to Eternal death, to procure mercy and salvation unto Israel, and so more ample glory to God:
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& besides themselves, desiring that which was impossible, who may both returne that answer for themselves, which S. Paul himselfe gives concerning his boasting adversaries, to the Corinthians in the second Epistle, 5. Chap. 13, 14. If wee bee besides our selves, it is to God (to his glory,) or if we be sober, it is for your cause (who are the Church of God) for the love of Christ constraineth us:
& beside themselves, desiring that which was impossible, who may both return that answer for themselves, which S. Paul himself gives Concerning his boasting Adversaries, to the Corinthians in the second Epistle, 5. Chap. 13, 14. If we be beside our selves, it is to God (to his glory,) or if we be Sobrium, it is for your cause (who Are the Church of God) for the love of christ constrains us:
The love of Christ, who so loved the Church that he laid downe his life for her, compells us, to desire (if it may stand with Gods good will) to promote Gods honour, which is to shew plenteous redemption, by his rejecting of us and receiving of an whole nation into our place of favour.
The love of christ, who so loved the Church that he laid down his life for her, compels us, to desire (if it may stand with God's good will) to promote God's honour, which is to show plenteous redemption, by his rejecting of us and receiving of an Whole Nation into our place of favour.
This is a thing in its owne nature possible, abstracted from all circumstances, and reasons in the particular instance, wch hinder the event, that one man should perish in the roome of many. Vnum pro multis dabitur caput.
This is a thing in its own nature possible, abstracted from all Circumstances, and Reasons in the particular instance, which hinder the event, that one man should perish in the room of many. One Pro multis dabitur caput.
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& we know them, being meere men, to have bin no sitting mediatours for the eternall ransome of others, we determine the case it selfe to be practically impossible.
& we know them, being mere men, to have been no sitting mediators for the Eternal ransom of Others, we determine the case it self to be practically impossible.
But did not Christ himselfe, conditionally desire of God, a thing which was made by his Fathers determinate counsell impossible? So might Moses and Paul conuin•ally desire, what could not be granted.
But did not christ himself, conditionally desire of God, a thing which was made by his Father's determinate counsel impossible? So might Moses and Paul conuin•ally desire, what could not be granted.
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then the parents, which are to be preferred in honour before the other, not in love, in this respect they are left behind, that shee may be cherished, which is flesh of our flesh & bone of our bone:
then the Parents, which Are to be preferred in honour before the other, not in love, in this respect they Are left behind, that she may be cherished, which is Flesh of our Flesh & bone of our bone:
Then followes in the order of nature, our Children & Family, wch are our selves divided and multiplied, our very domestique state, and petty Common wealth:
Then follows in the order of nature, our Children & Family, which Are our selves divided and multiplied, our very domestic state, and Petty Common wealth:
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This is the order (in my opinion submitted to better judgements) which we must follow in the distribution of our charity, with the premised caution caeteris paribus, and in single relations.
This is the order (in my opinion submitted to better Judgments) which we must follow in the distribution of our charity, with the premised caution caeteris paribus, and in single relations.
Then, as wee have opportunity let us doe good unto all men, especially to them of the houshold of faith, Galath. 6.10. doe good to all, note here, that all mankind is the adaequate object of Charity to our neighbours.
Then, as we have opportunity let us do good unto all men, especially to them of the household of faith, Galatians. 6.10. do good to all, note Here, that all mankind is the adequate Object of Charity to our neighbours.
But the especiall object of this Charity, is the houshold of faith, that is, not any particular sect, which challenge the monopoly of the profession of faith,
But the especial Object of this Charity, is the household of faith, that is, not any particular sect, which challenge the monopoly of the profession of faith,
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but all Christians in generall, which are indeede, as well as title: For otherwise, Reatus impij, pium nomen, this name is their guilt, not their priviledge.
but all Christians in general, which Are indeed, as well as title: For otherwise, Rheatus Impij, pium Nome, this name is their guilt, not their privilege.
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Now tis but equity that wee should preferre Gods domestiques before Forrayners and strangers, as they are called before Aliens from the Common wealth of Israel, v. 12. Praecipitur ordo charitatis, secundùm quem (caeteris paribus) fideles infidelibus sunt praeferendi, Additantem, &c. This is S. Pauls order in Charity (in cases alike) to preferre the faithfull, especially the Ministers, which are the Instruments to beget faith, by the word (towards whom hee excites the Galatians Charity, v. 6.) before those that are not of Christian faith or life.
Now this but equity that we should prefer God's domestics before Forrainers and Strangers, as they Are called before Aliens from the Common wealth of Israel, v. 12. Praecipitur ordo charitatis, secundùm Whom (caeteris paribus) fideles infidelibus sunt praeferendi, Additantem, etc. This is S. Paul's order in Charity (in cases alike) to prefer the faithful, especially the Ministers, which Are the Instruments to beget faith, by the word (towards whom he excites the Galatians Charity, v. 6.) before those that Are not of Christian faith or life.
and our Saviour so far prefers this spirituall brotherhood or kindnes before the naturall, that he seemes not to acknowledge this with the other, least it should but seeme to stand in competition with it:
and our Saviour so Far prefers this spiritual brotherhood or kindness before the natural, that he seems not to acknowledge this with the other, lest it should but seem to stand in competition with it:
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Nihil est hâc aequalitate in aequalius. Nothing is more unequall than such equality: Affection may put difference, for ought I know to the contrary, without any injustice:
Nihil est hâc aequalitate in aequalius. Nothing is more unequal than such equality: Affection may put difference, for ought I know to the contrary, without any injustice:
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Christ himselfe had one Disciple beloved NONLATINALPHABET, and that was S. Iohn who names not himselfe, least he sh•uld seeme out of vaine glory to boast of his Masters affection to him,
christ himself had one Disciple Beloved, and that was S. John who names not himself, lest he sh•uld seem out of vain glory to boast of his Masters affection to him,
but wee Love not every part, superiour and inferiour, noble and servile alike, but our more abundant honour, shewes our more abundant love to one before the other.
but we Love not every part, superior and inferior, noble and servile alike, but our more abundant honour, shows our more abundant love to one before the other.
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in the same ardency of affection. Similitude arises from quality, not from quantity; the same disposition of minde is required, not the same measure of love:
in the same ardency of affection. Similitude arises from quality, not from quantity; the same disposition of mind is required, not the same measure of love:
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let love to our neighbour also be without dissimulation, Rom. 12.9. Goe not in with dissemblers, as it were to visit thy neighbour in Love, saying with Ioab to Amasa, art thou in health my brother, to betray him with thy malitious heart, according to that of Salomon, Prov. 26.24. Imitate not the sleight of men, and cunning craftinesse, whereby they lye in waite to deceive, Ephe. 4.14.
let love to our neighbour also be without dissimulation, Rom. 12.9. Go not in with dissemblers, as it were to visit thy neighbour in Love, saying with Ioab to Amasa, art thou in health my brother, to betray him with thy malicious heart, according to that of Solomon, Curae 26.24. Imitate not the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, Ephes 4.14.
let us grow up in all things (which follow true Charity) into him, which is the head even Christ. 2. Wee love our selves with inflamed and vehement affections.
let us grow up in all things (which follow true Charity) into him, which is the head even christ. 2. we love our selves with inflamed and vehement affections.
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Let us also above all things, have fervent Charity amongst our selves, 1 Pet. 4.8. Cold Charity is as great a solaecisme in morality, as cold fire in nature. 3. Our Love to our selves is a diligent and carefull Love, which causes every man to nourish and cherish his owne flesh, Ephe. 5.29. thinking it not enough to abstaine from doing any injury or violence unto it.
Let us also above all things, have fervent Charity among our selves, 1 Pet. 4.8. Cold Charity is as great a solecism in morality, as cold fire in nature. 3. Our Love to our selves is a diligent and careful Love, which Causes every man to nourish and cherish his own Flesh, Ephes 5.29. thinking it not enough to abstain from doing any injury or violence unto it.
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Goe then and doe likewise to thy neighbour, even as thou desirest thy neighbour should doe unto thee, Matth. 7.12. Bee yee all of one minde, having compassion one of another, Love as brethren, bee pittifull, be courteous, 1 Pet. 3.8. Consider one another to provok unto love (mutuall) and to good workes, (the effect of true Charity) and her strongest testimony.
Go then and do likewise to thy neighbour, even as thou Desirest thy neighbour should do unto thee, Matthew 7.12. be ye all of one mind, having compassion one of Another, Love as brothers, be pitiful, be courteous, 1 Pet. 3.8. Consider one Another to provoke unto love (mutual) and to good works, (the Effect of true Charity) and her Strongest testimony.
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and rejoyceth without the bounds of a private breast. 4. Our Love to our selves is free, not mercenary, tis onely for our owne sakes, not for any collaterall respect whatsoever.
and Rejoiceth without the bounds of a private breast. 4. Our Love to our selves is free, not mercenary, this only for our own sakes, not for any collateral respect whatsoever.
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This is the usuall Charity of the world, but tis enmity to God. 5. Our Love to our selves, which is the patterne of our love to our neighbour, is a pure, naturall, lawfull love, not that selfe-love issuing from originall corruption, which is a vitious affection, whereby a man loveth in himselfe, either that which is evill,
This is the usual Charity of the world, but this enmity to God. 5. Our Love to our selves, which is the pattern of our love to our neighbour, is a pure, natural, lawful love, not that Self-love issuing from original corruption, which is a vicious affection, whereby a man loves in himself, either that which is evil,
So we must love our neighbours, not with a corrupt inclination, because he is to thee as Levi was to Simeon, a brother in iniquity, with whom thou hast enjoyed,
So we must love our neighbours, not with a corrupt inclination, Because he is to thee as Levi was to Simeon, a brother in iniquity, with whom thou hast enjoyed,
for some goodnesse that is already in him, or which thou mayst bee a meanes, by Gods helpe to work in him. 6. Selfe-love is very tender of our credits, a very favourable judge of our owne errours or faults.
for Some Goodness that is already in him, or which thou Mayest be a means, by God's help to work in him. 6. Self-love is very tender of our credits, a very favourable judge of our own errors or Faults.
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Facilius de odio creditur. Hatred doth willingly not know the best, and easily beleeves the worst, quia irati ita volunt. The wisedome that is from above (to regulate our Charity) is first pure,
Facilius de odio creditur. Hatred does willingly not know the best, and Easily believes the worst, quia Irati ita volunt. The Wisdom that is from above (to regulate our Charity) is First pure,
or without wrangling, sc. about others errours, or whatsoever affaires: or lastly without judging, as tis in the Geneva Bible: And so consequently without hypocrisy.
or without wrangling, sc. about Others errors, or whatsoever affairs: or lastly without judging, as this in the Geneva bible: And so consequently without hypocrisy.
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as hypocrites, who onely justifie themselves, and condemne all others, when in censuring & condemning others, they are li•e the ancient Moralists, eloquent against their own vices,
as Hypocrites, who only justify themselves, and condemn all Others, when in censuring & condemning Others, they Are li•e the ancient Moralists, eloquent against their own vices,
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as if their anger were rather out of envie then zeale, Vir bonus verò ita alijs ignoscit, tanquam ipse quotidiè peccet, ita ipse a peccatis abstinet, tanquam nemini ignoscat, A good man is so ready to pardon others faults,
as if their anger were rather out of envy then zeal, Vir bonus verò ita Alijs ignoscit, tanquam ipse quotidiè peccet, ita ipse a peccatis abstinet, tanquam Nobody ignoscat, A good man is so ready to pardon Others Faults,
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Hee so abstaines from sinne, as if he would spare no offender whatsoever, but would be like Rufus in Tacitus, cò immitior, quia toleraverat, sci. disciplinam virtutis. i. e.
He so abstains from sin, as if he would spare no offender whatsoever, but would be like Rufus in Tacitus, cò immitior, quia toleraverat, See. Disciplinam virtue. i. e.
No marvaile then, that Love never failes, even then when it cannot appeare without, sed deo occulta amoris nostri suff•ciunt Greg. But our hidden Love is manifest to the searcher of the hearts, cum tantum non possumus, quantum volumus operari Ib. Let our love to our neighbour also bee constant and never degenerate into hatred.
No marvel then, that Love never fails, even then when it cannot appear without, said God Hidden amoris Our suff•ciunt Greg. But our hidden Love is manifest to the searcher of the hearts, cum Tantum non possumus, quantum volumus operari Ib. Let our love to our neighbour also be constant and never degenerate into hatred.
But •her's the difference, mans will may be performed to the utmost by man, but Gods Law is fulfilled onely quoad NONLATINALPHABET i. e. according to his gracious acceptance of imperfect obedience, if sincere:
But •her's the difference, men will may be performed to the utmost by man, but God's Law is fulfilled only quoad i. e. according to his gracious acceptance of imperfect Obedience, if sincere:
or •on ultra of Charity, as afterwards others imagined. There is a double perfection; one of parts, which wee call integrity, another of degrees, which we call absolute perfection.
or •on ultra of Charity, as afterwards Others imagined. There is a double perfection; one of parts, which we call integrity, Another of Degrees, which we call absolute perfection.
For who can understand his errours! Bellarmine himselfe dares not averre, that any man can live without all manner of sinne, but onely without mortall sinne;
For who can understand his errors! Bellarmine himself dares not aver, that any man can live without all manner of sin, but only without Mortal sin;
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yet he feares not to maintaine, (out of this Text and the like) that a man assisted by the grace of God ( wherein they seeme to differ from the Pelagians ) may fullfill the Law of God:
yet he fears not to maintain, (out of this Text and the like) that a man assisted by the grace of God (wherein they seem to differ from the Pelagians) may fulfil the Law of God:
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But since that sinne indefinitely taken, is the transgression of the Law, and they that transgresse the Law, cannot fulfill it exactly, secundum totum perfectionale, but integrale, according to intensive,
But since that sin indefinitely taken, is the Transgression of the Law, and they that transgress the Law, cannot fulfil it exactly, secundum totum perfectionale, but integral, according to intensive,
and doe wee thinke with the Widdow, 2 Kings 4. by a miracle of grace, to obtaine such a plenty, that wee shall have enough to pay, what dues wee owe to God and man,
and do we think with the Widow, 2 Kings 4. by a miracle of grace, to obtain such a plenty, that we shall have enough to pay, what dues we owe to God and man,
and then to live upon the rest and purchase also with it? Let us rather take our Saviours advice, Luk. 17.10. when yee shall have done all those things that are commanded you, say wee are unprofitable servants, we have done that which was our duty to doe;
and then to live upon the rest and purchase also with it? Let us rather take our Saviors Advice, Luk. 17.10. when ye shall have done all those things that Are commanded you, say we Are unprofitable Servants, we have done that which was our duty to do;
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The best are but like the Image of Daniel, their feete are of clay, made of fraile earth, which causes them often to walke on weakely, sometimes to fall dangerously,
The best Are but like the Image of daniel, their feet Are of clay, made of frail earth, which Causes them often to walk on weakly, sometime to fallen dangerously,
yet out of the order after which Moses set them downe (perhaps to intimate that they are all alike to love, which knowes no first nor last, amongst them) with a forme concerning the parts not named, not dubitative, but inclusive, and if there bee any other Commandement;
yet out of the order After which Moses Set them down (perhaps to intimate that they Are all alike to love, which knows no First nor last, among them) with a Form Concerning the parts not nam, not dubitative, but inclusive, and if there be any other Commandment;
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signifying that love is as ready to obey, as God to command, leaving all authority to God, sibi obsequij gloriam relinquens, leaving onely to it selfe the prayse of obedience.
signifying that love is as ready to obey, as God to command, leaving all Authority to God, sibi obsequij gloriam relinquens, leaving only to it self the praise of Obedience.
Lastly, this conclusive sentence is also exclusive (love so fulfills the Law, that without love the Law cannot be fulfilled) for he that offends in one, that is, in this one precept of Charity, offends in all, Iam. 2.10. quia violat vinculū Charitatis, as breaking the band of the whole Law, saies S. Aug. lib. de verâ & falsâ penitentia cap.
Lastly, this conclusive sentence is also exclusive (love so fulfils the Law, that without love the Law cannot be fulfilled) for he that offends in one, that is, in this one precept of Charity, offends in all, Iam. 2.10. quia violate vinculū Charitatis, as breaking the band of the Whole Law, Says S. Aug. lib. de verâ & falsâ penitentia cap.
The first and chiefest, testimony is frō the best expounder and fulfiller of the Law that ever was, Christ Iesus, who informes us that on these two Commandemēts ( sc. of the love of God,
The First and chiefest, testimony is from the best expounder and fulfiller of the Law that ever was, christ Iesus, who informs us that on these two commandments (sc. of the love of God,
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All the Law (saith he) is fulfilled in one word that verbum abbreviatum in S. Hieroms opinion) thou shalt love thy neighbour as thy selfe, which precept Moses gives, Levit. 19.18. This love explicitely fulfills the second Table, implicitely also the first.
All the Law (Says he) is fulfilled in one word that verbum abbreviatum in S. Hieroms opinion) thou shalt love thy neighbour as thy self, which precept Moses gives, Levit. 19.18. This love explicitly fulfils the second Table, implicitly also the First.
but Saint Paul here, as also Gal. 5. (with our Saviour Mat. 7.12.) names onely the duties of the second Table, because these are the most palpable & manifest fruits of love, appearing to the example of men and glory of God;
but Saint Paul Here, as also Gal. 5. (with our Saviour Mathew 7.12.) names only the duties of the second Table, Because these Are the most palpable & manifest fruits of love, appearing to the Exampl of men and glory of God;
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whereas in the seeming zealous observation of the first Table, in hearing and preaching of the Word and the like duties, men sometimes deceive not onely others Charity,
whereas in the seeming zealous observation of the First Table, in hearing and preaching of the Word and the like duties, men sometime deceive not only Others Charity,
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Againe for that in case of urgent necessity, when the actuall performance of both kinds of duties to God and man (which are alwayes best united) cannot bee done together, the first table yeelds to the second.
Again for that in case of urgent necessity, when the actual performance of both Kinds of duties to God and man (which Are always best united) cannot be done together, the First table yields to the second.
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and thē love of our neighbour is accounted, the second like unto it Matth. 22.38, 39. 1 Because faith in its owne nature abstracted from the fruits and effects thereof, hath reference onely to God,
and them love of our neighbour is accounted, the second like unto it Matthew 22.38, 39. 1 Because faith in its own nature abstracted from the fruits and effects thereof, hath Referente only to God,
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and so pertaines to the first Table, but love hath relation both to God and man. 2 Because faith in that abstractive considerat•on lyes hidden in the heart,
and so pertains to the First Table, but love hath Relation both to God and man. 2 Because faith in that abstractive considerat•on lies hidden in the heart,
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and of infinitely longer duration, fulfilling the Law of God unto the end, and being without all end, shining most bright in heaven as the Sun without a Cloud:
and of infinitely longer duration, fulfilling the Law of God unto the end, and being without all end, shining most bright in heaven as the Sun without a Cloud:
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Onely in a relative consideration, as faith is the instrument of our justification, and so the chiefe meanes of our salvation, faith is of more excellency than love, which is onely an evidence and testimony of faith.
Only in a relative consideration, as faith is the Instrument of our justification, and so the chief means of our salvation, faith is of more excellency than love, which is only an evidence and testimony of faith.
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For the Fathers, if you please to recollect in your mindes what I have already noted out of S. Hierome, and S. Augustine, I shall have no neede to bee tedious in heaping up new testimonies, onely heare S. Hierome againe describing the vertue of divine love, putting forth the utmost of its ability in the service of God, not onely doing every thing that hee commands,
For the Father's, if you please to recollect in your minds what I have already noted out of S. Jerome, and S. Augustine, I shall have no need to be tedious in heaping up new testimonies, only hear S. Jerome again describing the virtue of divine love, putting forth the utmost of its ability in the service of God, not only doing every thing that he commands,
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but not daring to doe any thing which hee doth not require. Grandem vim obtinet vera dilectio, & totam sibi amantis vendicat voluntatem. Nihil est imperiosius charitate.
but not daring to do any thing which he does not require. Grandem vim obtinet vera Love, & Whole sibi Amantis vendicat voluntatem. Nihil est imperiosius charitate.
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And Saint Gregory sayes, omne mandatum de sola dilectione est & omnia vnum praeceptum sunt, quia quicquid praecipitur, in solâ Charitate solidatur, All the precepts are contained in one:
And Saint Gregory Says, omne mandatum de sola dilectione est & omnia One Precept sunt, quia quicquid praecipitur, in sola Charitate solidatur, All the Precepts Are contained in one:
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quae a duobus praeceptis incipit, & mentem ad innumera pietatis opera (de queis Apostolus, 1 Cor. 13.) multiformiter accendit; Charity is the manifold Law of God, which begins from two precepts, to wit, the Love of God,
Quae a duobus praeceptis incipit, & mentem ad innumera pietatis opera (de queis Apostles, 1 Cor. 13.) multiformiter accendit; Charity is the manifold Law of God, which begins from two Precepts, to wit, the Love of God,
and the Love of man) and diversly excites the minde to immumerable workes of godlinesse, which the Apostle summes up (1 Cor. 13.) in sundry particulars.
and the Love of man) and diversely excites the mind to immumerable works of godliness, which the Apostle sums up (1 Cor. 13.) in sundry particulars.
Love fulfills the Law three wayes, as Vossius excellently distinguishes, and out of him, word for word almost our Weemse? and I shall informe you out of both, adding divers illustrations & proofes for your farther instruction.
Love fulfils the Law three ways, as Voss excellently Distinguishes, and out of him, word for word almost our Weems? and I shall inform you out of both, adding diverse illustrations & proofs for your farther instruction.
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For himselfe he resolves thus, I will delight my selfe in thy Commandements which I have loved, Psal. 119.47. In the next verse he addes, my hands also will I lift up unto thy Commandements which I have loved:
For himself he resolves thus, I will delight my self in thy commandments which I have loved, Psalm 119.47. In the next verse he adds, my hands also will I lift up unto thy commandments which I have loved:
Quodlibet agens propter amorem agit, quodcunque agit Aquin. Every agent workes for some good, and so consequently the love of that good causeth it •••m to worke.
Quodlibet agens propter amorem agit, quodcunque agit Aquinas Every agent works for Some good, and so consequently the love of that good Causes it •••m to work.
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Common reason informes us in this, that men doe not obey, or serve those whom they hate, I meane, that their mindes are not willing servants to such though their bodies perhaps may bee their enforced slaves.
Common reason informs us in this, that men do not obey, or serve those whom they hate, I mean, that their minds Are not willing Servants to such though their bodies perhaps may be their Enforced slaves.
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So God himselfe invites our love to him, by commending his love first to us, by his Sonne, Rom. 5.8. that our faith in the Sonne may worke by love, towards God againe.
So God himself invites our love to him, by commending his love First to us, by his Son, Rom. 5.8. that our faith in the Son may work by love, towards God again.
sayes, that the whole Law, hangs upon the two Commandements of Love, intimating perhaps, that love is as it were the hinges of the Law, upon which it is turned too and fro, to embrace good, and avoid evill.
Says, that the Whole Law, hangs upon the two commandments of Love, intimating perhaps, that love is as it were the hinges of the Law, upon which it is turned too and from, to embrace good, and avoid evil.
Christ teacheth us also, that there is no true Love without keeping Gods Commandements, Ioh. 14.15.21.23. and no true keeping of the Commandements without love, verse the 24. ib. The beloved Disciple repeates the same doctrine, 1 Ioh. 5.3. and Ch. 3.17. 2 Ioh. 3.6. verses.
christ Teaches us also, that there is no true Love without keeping God's commandments, John 14.15.21.23. and no true keeping of the commandments without love, verse the 24. ib. The Beloved Disciple repeats the same Doctrine, 1 John 5.3. and Christ 3.17. 2 John 3.6. Verses.
Love is like the Indian Figge-tree, of which Scaliger writes that shee having shoote up her branches a convenient height, reflects them downe againe, to take new rooting in the earth,
Love is like the Indian Fig tree, of which Scaliger writes that she having shoot up her branches a convenient height, reflects them down again, to take new rooting in the earth,
Gods love is the first seede which causes our love to take roote, and to fructifie: (For Charity growes not like the fruit of the earth in the golden age, without any seede sowne, I meane without the seede of Gods grace sowne in the heart, as the Pelagians imagined.
God's love is the First seed which Causes our love to take root, and to fructify: (For Charity grows not like the fruit of the earth in the golden age, without any seed sown, I mean without the seed of God's grace sown in the heart, as the Pelagians imagined.
even to God himselfe in the highest heavens, and from him shee reflects them downe againe unto the ground, (to wit) to the men of the earth, and takes new rooting there.
even to God himself in the highest heavens, and from him she reflects them down again unto the ground, (to wit) to the men of the earth, and Takes new rooting there.
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Nam qui amare Deum negligit, profecto diligere proximum nescit. Tis the Apostles phrase, to shew Loves firmenesse, & fruitfulnesse, Ephes. 3.17. NONLATINALPHABET, yee being rooted and grounded in Charity.
Nam qui amare God negligit, profecto diligere Proximum nescit. This the Apostles phrase, to show Loves firmness, & fruitfulness, Ephesians 3.17., ye being rooted and grounded in Charity.
This fruitfull roote strengthens the whole body of Religion, and sends forth the manifold branches of piety, bearing constantly the fruits of good workes,
This fruitful root strengthens the Whole body of Religion, and sends forth the manifold branches of piety, bearing constantly the fruits of good works,
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To teach us to bee alwayes fruitfull in the good deeds of Charity, because God allowes no season of spirituall barrennesse, no not in the winter of old age, Psal. 92.14.
To teach us to be always fruitful in the good Deeds of Charity, Because God allows not season of spiritual Barrenness, no not in the winter of old age, Psalm 92.14.
Thirdly, Charity fulfills the Law formally, quia finis in moralibus, habet rationem formae, i. e. because in morallity, the end hath the Nature of a forme also.
Thirdly, Charity fulfils the Law formally, quia finis in Moralibus, habet rationem Formae, i. e. Because in morality, the end hath the Nature of a Form also.
and without which how resplendent soever, tis but counterfeit. NONLATINALPHABET, sayes the Apostle, 1 Cor. 16.14. Let all your things be done, in, or with Charity.
and without which how resplendent soever, this but counterfeit., Says the Apostle, 1 Cor. 16.14. Let all your things be done, in, or with Charity.
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the band of perfection, Coloss. 3.14. because it unites and couples all good duties together, which faith workes by love, and so may be called in this respect sides formata: A faith that hath her right forme;
the band of perfection, Coloss. 3.14. Because it unites and couples all good duties together, which faith works by love, and so may be called in this respect sides formata: A faith that hath her right Form;
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Lastly, note (to conclude this point and therewith the whole explication of the Text) our actions may bee formed by Charity, eyther directly and explicitely, which is,
Lastly, note (to conclude this point and therewith the Whole explication of the Text) our actions may be formed by Charity, either directly and explicitly, which is,
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I conceive, that for the maine duties of godlinesse, actuall love is necessary, but habituall love sufficeth for those which are of lesse moment, and more ordinary.
I conceive, that for the main duties of godliness, actual love is necessary, but habitual love Suffices for those which Are of less moment, and more ordinary.
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The objects unto which love is to bee applyed are foure in generall, although in particulars infinite unū quod supranos, the first and chiefest is above us, to be loved before our selves, or any man whatsoever.
The objects unto which love is to be applied Are foure in general, although in particulars infinite unū quod supranos, the First and chiefest is above us, to be loved before our selves, or any man whatsoever.
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Alterum quod nos sumus. In the next place our selves: Tertium quod juxta nos est. Thirdly, he that is next our selves, our neighbour. Quartum quod infra nos est.
Alterum quod nos sumus. In the next place our selves: Tertium quod juxta nos est. Thirdly, he that is next our selves, our neighbour. Quartum quod infra nos est.
and so consequently requires no exhortation, being like the Declamator in Seneca, qui sufflamine potius indigeat, quam irritamento, rather to be restrained and held in,
and so consequently requires no exhortation, being like the Declamator in Senecca, qui sufflamine potius indigeat, quam irritamento, rather to be restrained and held in,
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and God himselfe tryes our love to him, by the love of our neighbour, 1 Ioh. 2.9, 10. cap. 3.14.17. cap. 4.8.12.20, 21. &c. Nec deus, sine proximo, nec proximus sine deo, diligi potest:
and God himself tries our love to him, by the love of our neighbour, 1 John 2.9, 10. cap. 3.14.17. cap. 4.8.12.20, 21. etc. Nec deus, sine proximo, nec Proximus sine God, diligi potest:
The words were written by Aratus, but are authorised by S. Paul, Act. 17.28. we are all Gods off-spring, God is the Father of mankind, the nearer we draw unto God in goodnesse, the nearer we must needes approach to one another in good will;
The words were written by Aratus, but Are authorised by S. Paul, Act. 17.28. we Are all God's offspring, God is the Father of mankind, the nearer we draw unto God in Goodness, the nearer we must needs approach to one Another in good will;
The whole current therefore of my remaining discourse and time, shall run to drive men to that love of one another, which corrupt nature most strives against, turning all Charity aside as it were into a private channell of selfe-love, which (like the sea) should disperse her selfe throughout the whole world;
The Whole current Therefore of my remaining discourse and time, shall run to drive men to that love of one Another, which corrupt nature most strives against, turning all Charity aside as it were into a private channel of Self-love, which (like the sea) should disperse her self throughout the Whole world;
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and is cited by S. Paul: Now because Charity delights in order, give me leave to begin at home, to commend her to my selfe and my brethren of the Clergy, that hence,
and is cited by S. Paul: Now Because Charity delights in order, give me leave to begin At home, to commend her to my self and my brothers of the Clergy, that hence,
first, that under the Law God led his people by the hand of Moses and Aaron, Psal. 77.20. by brethren, which had but one heart, and so but one hand as it were to conduct, and feede Gods flocke.
First, that under the Law God led his people by the hand of Moses and Aaron, Psalm 77.20. by brothers, which had but one heart, and so but one hand as it were to conduct, and feed God's flock.
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For these two are reckoned amongst Gods Priests by David, Psal. •9. 6. Howsoever tis evident that they were both Gods instruments to promulgate the Law.
For these two Are reckoned among God's Priests by David, Psalm •9. 6. Howsoever this evident that they were both God's Instruments to promulgate the Law.
Secondly note, that under the Gospel Christ calling his Disciples, chuses first one paire of brethren, sc. Peter and Andrew, then another, sc. Iames and Iohn, Matth. 4. Againe,
Secondly note, that under the Gospel christ calling his Disciples, chooses First one pair of brothers, sc. Peter and Andrew, then Another, sc. James and John, Matthew 4. Again,
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the reason of which Commission made thus to two and two is given by the author of the imperfect worke upon S, Matthew, Homil. 7. Because the unity and concord of the Ministers of the Gospel was requisite for the laying of the foundation of the Christian Churches;
the reason of which Commission made thus to two and two is given by the author of the imperfect work upon S, Matthew, Homily 7. Because the unity and concord of the Ministers of the Gospel was requisite for the laying of the Foundation of the Christian Churches;
In this respect also it may bee, that the commandement of love is called new, which is not absolutely new, 2 Epist. Ioh. ver. 5. Because Christs doctrine doth not onely commend Charity,
In this respect also it may be, that the Commandment of love is called new, which is not absolutely new, 2 Epistle John ver. 5. Because Christ Doctrine does not only commend Charity,
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Let it be inflamed by the antiperistasis of worldly hatred, that gelicidium charitatis (as one phraseth it) that frost of Charity in these latter dayes foretold by Christ, Matth. 24.12. The love of many (even of the NONLATINALPHABET) shall wax cold;
Let it be inflamed by the antiperistasis of worldly hatred, that gelicidium charitatis (as one Phraseth it) that frost of Charity in these latter days foretold by christ, Matthew 24.12. The love of many (even of the) shall wax cold;
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these are worldly wise, indeede foolish prophets. But let us have salt in our selves, and peace with one another, Mark. 9.50. i. e. the salt of spirituall wisedome, & that peace which Christian Charity brings;
these Are worldly wise, indeed foolish Prophets. But let us have salt in our selves, and peace with one Another, Mark. 9.50. i. e. the salt of spiritual Wisdom, & that peace which Christian Charity brings;
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For the wisedome that descends from above is first pure, (not earthly sensuall and corrupt) then peaceable (not proud and factious, i. e. devilish) Iam. 3.15.17.
For the Wisdom that descends from above is First pure, (not earthly sensual and corrupt) then peaceable (not proud and factious, i. e. devilish) Iam. 3.15.17.
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The best way of confutation, is rot by retorting contumelies, which Charity forbids, but (as the Phylosopher did refute him that disputed against naturall motion, onely by walking) by speaking the words and performing the actions of truth and sobriety.
The best Way of confutation, is rot by retorting Contumelies, which Charity forbids, but (as the Philosopher did refute him that disputed against natural motion, only by walking) by speaking the words and performing the actions of truth and sobriety.
And the Baptist came neither eating nor drinking, and they sayd, he hath a Devill v. 18. So the malicious censurer, with Zedekiah, makes himselfe hornes of iron to push on both sides,
And the Baptist Come neither eating nor drinking, and they said, he hath a devil v. 18. So the malicious censurer, with Zedekiah, makes himself horns of iron to push on both sides,
S. Paul tells the judging men of Corinth plainely, I passe not to be judged of you, &c. where he furnishes us with divers reasons (which your meditations may make use of) to defend our selves with, against humane judgement,
S. Paul tells the judging men of Corinth plainly, I pass not to be judged of you, etc. where he furnishes us with diverse Reasons (which your meditations may make use of) to defend our selves with, against humane judgement,
or if you please remember how our Saviour hath forwarned & forearmed us, in his Apostles, Ioh. 15. See what he commands you to doe, to love one another, see how hee encourages you to suffer by his example.
or if you please Remember how our Saviour hath forwarned & Forearmed us, in his Apostles, John 15. See what he commands you to do, to love one Another, see how he encourages you to suffer by his Exampl.
If the world hate you, you know that it hated me before that it hated you, &c. againe recollect what he saith, By this shall all men know that ye are my Disciples, if ye love one another:
If the world hate you, you know that it hated me before that it hated you, etc. again recollect what he Says, By this shall all men know that you Are my Disciples, if you love one Another:
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So Brethren, if we walke without Charity, who can tell whose ministers wee are by other common signes? But Charity is NONLATINALPHABET, no common signe,
So Brothers, if we walk without Charity, who can tell whose Ministers we Are by other Common Signs? But Charity is, no Common Signen,
In the next place I shall present unto your Charity the Church of God, first in generall, then in that particular respect wherein your duty is especially engaged universall care authoritative is Apostolicall, generall is Episcopall:
In the next place I shall present unto your Charity the Church of God, First in general, then in that particular respect wherein your duty is especially engaged universal care authoritative is Apostolical, general is Episcopal:
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But charitable care or carefull charity to desire, and to our utmost power, to uphold the peace and prosperity of Hierusalem, is the duty of each inferiour pastor.
But charitable care or careful charity to desire, and to our utmost power, to uphold the peace and Prosperity of Jerusalem, is the duty of each inferior pastor.
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the legall High-priest, when he went to minister before the Lord, was commanded to weare a Breastplate of judgement upon his heart, upon which were engraven the names of the twelve Tribes of Israel, which may teach us to beare within our hearts, in a Brestplate of righteousnesse the names (as it were) of all those Tribes,
the Legal High priest, when he went to minister before the Lord, was commanded to wear a Breastplate of judgement upon his heart, upon which were engraven the names of the twelve Tribes of Israel, which may teach us to bear within our hearts, in a Breastplate of righteousness the names (as it were) of all those Tribes,
and families which professe the sure and sincere foundation of the Christian faith, by unfained prayer and endeavour for the common salvation of them all;
and families which profess the sure and sincere Foundation of the Christian faith, by unfeigned prayer and endeavour for the Common salvation of them all;
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as S. Paul longed after all his, Philip. cap. 1.8. in the bowells of Christ Iesus, as having them in his heart, v. 7. Let us follow S. Pauls example, by practising S. Pauls Doctrine, Act. 20.28.
as S. Paul longed After all his, Philip. cap. 1.8. in the bowels of christ Iesus, as having them in his heart, v. 7. Let us follow S. Paul's Exampl, by practising S. Paul's Doctrine, Act. 20.28.
Take heede unto your selves, and unto all the flocke, &c. This is to love the flocke of Christ by Christs owne inference, Ioh. 21.15, 16, 17. But let your love to the flocke of Christ bee NONLATINALPHABET, Charity, which is an orderly and descreete affection, not NONLATINALPHABET, a love not once named by Christ,
Take heed unto your selves, and unto all the flock, etc. This is to love the flock of christ by Christ own Inference, John 21.15, 16, 17. But let your love to the flock of christ be, Charity, which is an orderly and descreete affection, not, a love not once nam by christ,
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we make Divinity a sordid trade, and defile our selves with filthy lucre, and so in effect hate our selves, Psal. 10.5. being enemies to the good of our owne soules.
we make Divinity a sordid trade, and defile our selves with filthy lucre, and so in Effect hate our selves, Psalm 10.5. being enemies to the good of our own Souls.
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On the other side, if indulgent love provoke us to flatter men, and forbid us to reproove them, we in Gods phrase and account, hate them in our hearts, Levit. 19.17.
On the other side, if indulgent love provoke us to flatter men, and forbid us to reprove them, we in God's phrase and account, hate them in our hearts, Levit. 19.17.
and with the salt of discretion, to give both our words and actions a good savour, sometimes with the salt of severity also, which though it cause corrupt mindes to smart for the present,
and with the salt of discretion, to give both our words and actions a good savour, sometime with the salt of severity also, which though it cause corrupt minds to smart for the present,
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Habet & virga charitatem, Sed aliud est charitas severitatis, aliud est charitas mansuetudinis. Aut una quidem charitas est sed diversa, in diversis operatur.
Habet & virga charitatem, said Aliud est charitas severitatis, Aliud est charitas mansuetudinis. Or una quidem charitas est sed diversa, in diversis operatur.
But some may reply to all this, that the forwardnesse of our affection to our people had prevented this exhortation, were they competent objects of our pastorall love,
But Some may reply to all this, that the forwardness of our affection to our people had prevented this exhortation, were they competent objects of our pastoral love,
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but too many of them are more like unto those beasts, with whom S. Paul fought at Ephesus than unto the flocke of Christ, whose properties are innocency, gentlenesse, concord.
but too many of them Are more like unto those beasts, with whom S. Paul fought At Ephesus than unto the flock of christ, whose properties Are innocency, gentleness, concord.
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Our heritage is not fallen in a goodly place, Sed ubi licet culti sint agri, inculti prorsus animi & mores, Men with us manure their lands, they breake not up the fallow ground of their heavy and stony hearts;
Our heritage is not fallen in a goodly place, said ubi licet culti sint Agri, inculti prorsus animi & mores, Men with us manure their Lands, they break not up the fallow ground of their heavy and stony hearts;
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with us, as with Ezechiel, are briers & thorns, which vex and fleece us, yea with him, wee dwell amongst Scorpions, which carry stings in their tailes, like those, Revel. 9. •0.
with us, as with Ezechiel, Are briers & thorns, which vex and fleece us, yea with him, we dwell among Scorpions, which carry stings in their tails, like those, Revel. 9. •0.
sc. to wound us with virulent detraction, and killing censures, although like those Scorpions v. 7. they beare the faces of men, (id est) saith the Geneva glosse, they pretend great gentlenesse and love,
sc. to wound us with virulent detraction, and killing censures, although like those Scorpions v. 7. they bear the faces of men, (id est) Says the Geneva gloss, they pretend great gentleness and love,
First, for their hard-heartednesse & stupidity, let it not be the occasion of scorne, but pitty, which may the rather moove our Charity to shew meekenes towards them, to prove if God will at any time give them repentāce for their words, feare them not as God encourageth Ezechiel in the forecited place;
First, for their hardheartedness & stupidity, let it not be the occasion of scorn, but pity, which may the rather move our Charity to show meekness towards them, to prove if God will At any time give them Repentance for their words, Fear them not as God Encourageth Ezechiel in the forecited place;
Christ after hee had suffered buffets, stripes, repoaches, yea and part of the cruell paines of that woodden racke the Crosse, at last he prayed for them that crucified him:
christ After he had suffered buffets, stripes, repoaches, yea and part of the cruel pains of that wooden rack the Cross, At last he prayed for them that Crucified him:
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It is also in Christs person, and for our instruction what Esaias speaketh, Chap. 49.4, 5. I have laboured in vaine, &c. and Chap. 65.2, 3. All the day long have I stretched forth my hands to a rebellious & gainesaying people, hee who was NONLATINALPHABET, the Prophet,
It is also in Christ person, and for our instruction what Isaiah speaks, Chap. 49.4, 5. I have laboured in vain, etc. and Chap. 65.2, 3. All the day long have I stretched forth my hands to a rebellious & gainsaying people, he who was, the Prophet,
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when the Law (like the staffe of Gehazi ) could not give life, hee (I say) came unto his owne to teach them; (and did that seeme a small matter?) Also to shed his blood for them,
when the Law (like the staff of Gehazi) could not give life, he (I say) Come unto his own to teach them; (and did that seem a small matter?) Also to shed his blood for them,
and his owne received him not, Ioh. 1.11. No marvaile then that he forwarnes his Disciples to looke for no better entertainement in their owne country, with men of this world, Matth. 13.57. Ioh. 4.44.
and his own received him not, John 1.11. No marvel then that he forwarns his Disciples to look for no better entertainment in their own country, with men of this world, Matthew 13.57. John 4.44.
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Behold S. Paul, prosecuting his Corinthians with unwearied affection, though he well perceived that the more he loved, the lesse he was beloved of them:
Behold S. Paul, prosecuting his Corinthians with unwearied affection, though he well perceived that the more he loved, the less he was Beloved of them:
It seemes that some Schismatickes in the Church of Corinth had slighted S. Paul, as a man of despicable presence though of powerfull eloquence in those letters that he wrote unto them, 2 Cor. 10.10. A tricke there is which Sectaries have learned in these daies;
It seems that Some Schismatics in the Church of Corinth had slighted S. Paul, as a man of despicable presence though of powerful eloquence in those letters that he wrote unto them, 2 Cor. 10.10. A trick there is which Sectaries have learned in these days;
But since yee suffer fooles Animalia gloriae & aurae popularis mancipia, as S. Hierome stiles philosophers, i. e. vaineglorious Animals that enslave themselves to popular applause, suffer me (also to speake) or receive me as a foole saith S. Paul, and would to God you would beare with mee a little in in my folly, v. 7. that is, I pray you suffer mee to commend my selfe as fooles use to doe,
But since ye suffer Fools Animalia Glory & aurae popularis mancipia, as S. Jerome stile Philosophers, i. e. vainglorious Animals that enslave themselves to popular applause, suffer me (also to speak) or receive me as a fool Says S. Paul, and would to God you would bear with me a little in in my folly, v. 7. that is, I pray you suffer me to commend my self as Fools use to do,
Those men looke on things after the outward appearance, 2 Cor. 10.7. whereas Christ forbids all such kind of judgement, But the kings daughter is all glorious within, Psal. 45.13. Lastly, see how hee meetes with those that reviled him, practizing upon them that revenge which hee had learned of Christ, Matth. 5.44. and which hee taught his Romans, Chap. 12.20. &c. sc. by rendring good for evill, by powring upon their heads, who were within full of heart burning towards him, onely such coales as were kindled by the fire of Charity, 1 Cor. 4.11. hee saith NONLATINALPHABET i. e. wee are buffeted, it followeth in the next verse NONLATINALPHABET and wee labour.
Those men look on things After the outward appearance, 2 Cor. 10.7. whereas christ forbids all such kind of judgement, But the Kings daughter is all glorious within, Psalm 45.13. Lastly, see how he meets with those that reviled him, practicing upon them that revenge which he had learned of christ, Matthew 5.44. and which he taught his Romans, Chap. 12.20. etc. sc. by rendering good for evil, by Pouring upon their Heads, who were within full of heart burning towards him, only such coals as were kindled by the fire of Charity, 1 Cor. 4.11. he Says i. e. we Are buffeted, it follows in the next verse and we labour.
sc. God to forgive our enemies, and 1 Tim. 4.10. we labour and suffer reproach: saith he, Odimur & laboramus, maledicimur, & benedicimus, we labour and suffer reproach: wee blesse being reviled.
sc. God to forgive our enemies, and 1 Tim. 4.10. we labour and suffer reproach: Says he, Odimur & laboramus, maledicimur, & benedicimus, we labour and suffer reproach: we bless being reviled.
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Holinesse to the Lord: It is like the inscription upon Constantine his ensigne ▪ of the Crosse of Christ: (A figure then terrible to the adversaries onely, not to the professours of Christianity) NONLATINALPHABET, by this wee overcome, even the whole world:
Holiness to the Lord: It is like the inscription upon Constantine his ensign ▪ of the Cross of christ: (A figure then terrible to the Adversaries only, not to the professors of Christianity), by this we overcome, even the Whole world:
with wch I conclude all that I have hitherto spoken, and this almost in S. Paul his owne words, 1 Cor. 4.14. I write not (I speake not) these things to shame you (either of the Clergy or Laity) but to warne you, (on that side as beloved brethren, on this other) as beloved sonnes.
with which I conclude all that I have hitherto spoken, and this almost in S. Paul his own words, 1 Cor. 4.14. I write not (I speak not) these things to shame you (either of the Clergy or Laity) but to warn you, (on that side as Beloved brothers, on this other) as Beloved Sons.
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Then in the next place, Levi having first received his charge (as once his maintenance apart from his brethren) be ye gathered together all yee other sonnes of Israel, in the unanimity of affection, in the unity of the spirit,
Then in the next place, Levi having First received his charge (as once his maintenance apart from his brothers) be you gathered together all ye other Sons of Israel, in the unanimity of affection, in the unity of the Spirit,
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and in the band of peace, and heare attentively what your spiritual Father saith, in his house & in his testament, both old & new, concerning first generall love towards all men:
and in the band of peace, and hear attentively what your spiritual Father Says, in his house & in his Testament, both old & new, Concerning First general love towards all men:
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Fourthly singular love towards the Ministers of God, but chiefly towards your owne severall pastors: Fiftly and lastly, mutuall love towards one another.
Fourthly singular love towards the Ministers of God, but chiefly towards your own several Pastors: Fifty and lastly, mutual love towards one Another.
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In our Liturgie wee are truely taught to pray for all men; which we cannot doe as wee ought, if wee be not in charity with all, therefore we must love all:
In our Liturgy we Are truly taught to pray for all men; which we cannot do as we ought, if we be not in charity with all, Therefore we must love all:
Verily God is loving to every man, and his mercy is over all his workes, Psal. 145.3. The mercy of man (of fraile imperfect man surely) is toward his neighbour;
Verily God is loving to every man, and his mercy is over all his works, Psalm 145.3. The mercy of man (of frail imperfect man surely) is towards his neighbour;
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then since God his hand of bounty is stretched out, and opened to all flesh, what convulsion of uncharitablenesse is it, that so shrinkes up our armes, that we cannot hold them out to our owne flesh?
then since God his hand of bounty is stretched out, and opened to all Flesh, what convulsion of uncharitableness is it, that so shrinks up our arms, that we cannot hold them out to our own Flesh?
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For if hee destroy the foundation, by any NONLATINALPHABET i. e. damnable heresie as S. Peter calls it, Ep. 2. Ch. 2.1. or if he apostatize from the faith, hee is then no Christian at all.
For if he destroy the Foundation, by any i. e. damnable heresy as S. Peter calls it, Epistle 2. Christ 2.1. or if he apostatise from the faith, he is then no Christian At all.
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Then hatred of Christians declared men to bee no Christians at all, and can it now consist with any new stampe of Christianity? I conclude this point with that of Saint Augustine, Non habent dei Charitatem, qui non diligunt ecclesiae unitatem, id est, they have not the love of God in them, who love not the unity of the Church of God, or the Church in unity.
Then hatred of Christians declared men to be no Christians At all, and can it now consist with any new stamp of Christianity? I conclude this point with that of Saint Augustine, Non habent dei Charitatem, qui non Love ecclesiae unitatem, id est, they have not the love of God in them, who love not the unity of the Church of God, or the Church in unity.
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In the next place let us looke with a tender eye of affection upon our mother Church, our Ierusalem which is as a Citty that is compact together, whither the tribes goe up to the testimony of Israel, Psal. 122.3, 4. reade the glosse on the place, which runnes thus, By the artificiall joyning,
In the next place let us look with a tender eye of affection upon our mother Church, our Ierusalem which is as a city that is compact together, whither the tribes go up to the testimony of Israel, Psalm 122.3, 4. read the gloss on the place, which runs thus, By the artificial joining,
and appropriated to I know not what selected brotherhood• distinguished by new-fangled liveries of religion. Why, I beseech you (good people) have not wee all one father;
and appropriated to I know not what selected brotherhood• distinguished by newfangled liveries of Religion. Why, I beseech you (good people) have not we all one father;
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Did not one God make us, Mal. 2.10. yea have wee not all one father, as well by redemption as by creation? Thou Lord art our Father, our Redeemer, Esa. 63.16.
Did not one God make us, Malachi 2.10. yea have we not all one father, as well by redemption as by creation? Thou Lord art our Father, our Redeemer, Isaiah 63.16.
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Are wee not all without question in Charities judgement, nourished with the same spirituall and sacramentall foode? Did not our Saviour pay a sufficient price to redeeme us all? or lastly, cannot one Church hold us all in the same faith and hope, under the same order of discipline? or may not one heaven hold us all hereafter:
are we not all without question in Charities judgement, nourished with the same spiritual and sacramental food? Did not our Saviour pay a sufficient price to Redeem us all? or lastly, cannot one Church hold us all in the same faith and hope, under the same order of discipline? or may not one heaven hold us all hereafter:
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sure I am, it cannot hold us, and our uncharitable opinions, or schismaticall practises: the severall roomes there are for severall degrees of glory, certainly not for severall factions;
sure I am, it cannot hold us, and our uncharitable opinions, or Schismatical practises: the several rooms there Are for several Degrees of glory, Certainly not for several factions;
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which by little aad little prepare unto the dissolution of the whole, which is then neare at hand when there is excesse of any of them in a notable measure,
which by little and little prepare unto the dissolution of the Whole, which is then near At hand when there is excess of any of them in a notable measure,
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But capitall heresies, which cut Christ the head of the Church quite off, or notorious schismes, which divide the principall parts of the spirituall body, cause the speedy ruine of a Church;
But capital heresies, which Cut christ the head of the Church quite off, or notorious schisms, which divide the principal parts of the spiritual body, cause the speedy ruin of a Church;
A Church may still flourish, though some busie factionists separate themselves from her, and draw a few sectaries after them, whom shee may well misse and not want.
A Church may still flourish, though Some busy factionists separate themselves from her, and draw a few sectaries After them, whom she may well miss and not want.
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The least discord that is, argues the want of some necessary degree of Charity, which can cause unity of affection, amongst them who differ in opinion.
The least discord that is, argues the want of Some necessary degree of Charity, which can cause unity of affection, among them who differ in opinion.
So we may note, that where the Law of God is observed with equall respects of impartiall love, (as in David, Psal. 119.5, 6.) there is spirituall foundnesse of minde.
So we may note, that where the Law of God is observed with equal respects of impartial love, (as in David, Psalm 119.5, 6.) there is spiritual foundnesse of mind.
& with Saul breathing out slaughter against the Church Vae praegnantibus his diebus, Matth. 24. 19. woe unto the Churches that teeme in these latter dayes,
& with Saul breathing out slaughter against the Church Vae praegnantibus his diebus, Matthew 24. 19. woe unto the Churches that teem in these latter days,
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for this old world lyeth in wickednesse, 1 Ioh. 5.19. Another saith, Behold hee is in the secret chambers, perhaps, that is, in the conventicles of sectaries at home.
for this old world lies in wickedness, 1 John 5.19. another Says, Behold he is in the secret chambers, perhaps, that is, in the conventicles of sectaries At home.
for which Hosea praies, Chap. 9.14. then such unhappy fruitfulnesse by which foecundius nequiora proveniunt (as Minutius Felix hath it in the dialogue) by which shee is fertile onely to bring forth evill to herselfe.
for which Hosea prays, Chap. 9.14. then such unhappy fruitfulness by which foecundius nequiora proveniunt (as Minutius Felix hath it in the dialogue) by which she is fertile only to bring forth evil to herself.
In the fourth place my method ingages mee to commend unto you brethren the love of the Ministers of the Gospel, especially of those that are set over your soules in the Lord;
In the fourth place my method engages me to commend unto you brothers the love of the Ministers of the Gospel, especially of those that Are Set over your Souls in the Lord;
For if the houshold of faith bee especially to be beloved, than of this houshold, more especially those who are the Ministers, by whom yee beleeve, 1 Cor. 3.5. Love the Ministers as the onely ordinary instruments of the faith of Christ:
For if the household of faith be especially to be Beloved, than of this household, more especially those who Are the Ministers, by whom ye believe, 1 Cor. 3.5. Love the Ministers as the only ordinary Instruments of the faith of christ:
To speake plainely, since there is a woe to the shepheard that leaveth his flocke, Zach. 11.17. although (wee suppose) it be to feede others whom hee affecteth better than his owne;
To speak plainly, since there is a woe to the shepherd that Leaveth his flock, Zach 11.17. although (we suppose) it be to feed Others whom he affects better than his own;
what shall wee thinke of the flocke that leave their shepheard, to run after some poplicola, some Chaplaine of the multitude, some wandring Levite, some Sheba, like him, 2 Sam. 20.1. that blowes the trumpet to faction in Israel, and with the noise thereof, (as Orpheus with the sound of his Harpe, invited wildē beasts and stones to come unto him) drawes the whole country after him by the eares.
what shall we think of the flock that leave their shepherd, to run After Some Poplicola, Some Chaplain of the multitude, Some wandering Levite, Some Sheba, like him, 2 Sam. 20.1. that blows the trumpet to faction in Israel, and with the noise thereof, (as Orpheus with the found of his Harp, invited wilden beasts and stones to come unto him) draws the Whole country After him by the ears.
Tell me all yee that so uncharitably inveigh against double beneficed men, as against Polygamysts. Because an Elder must be the husband of one wife, Tit. 1.6. i. e. the pastor of one Church, in S. Ambrose his interpretation, which in their sense is the minister of one Parish:
Tell me all ye that so uncharitably inveigh against double beneficed men, as against Polygamysts. Because an Elder must be the husband of one wife, Tit. 1.6. i. e. the pastor of one Church, in S. Ambrose his Interpretation, which in their sense is the minister of one Parish:
But I pray doe not these erronious courses maintaine, or erect a new kind of lay pluralities? Did not the same S. Paul prophesie against these pluralities, 2 Tim. 4.12? The time will come when they will not endure sound Doctrine,
But I pray do not these erroneous courses maintain, or erect a new kind of lay pluralities? Did not the same S. Paul prophesy against these pluralities, 2 Tim. 4.12? The time will come when they will not endure found Doctrine,
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Againe, all yee who esteeme the dispensable absence of Pastors from their cares as the negligence of the Ostrich in Iob, that leaves her egges in the earth,
Again, all ye who esteem the dispensable absence of Pastors from their Cares as the negligence of the Ostrich in Job, that leaves her eggs in the earth,
v. 29. What have I done, is there not a cause? what, have I done, are not the sheepe left with a keeper, v. 20. And is there not a cause? have I not my leave and my message given mee with David, ver. 17. Tell me I pray you is not your straying from your owne Pastors a new kind of popular non-residence.
v. 29. What have I done, is there not a cause? what, have I done, Are not the sheep left with a keeper, v. 20. And is there not a cause? have I not my leave and my message given me with David, ver. 17. Tell me I pray you is not your straying from your own Pastors a new kind of popular nonresidence.
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I will onely tell you that they speake as wisely on the extreame, as he in Zanchy on the other, who said that if S. Paul and Mr. Calvin should both preach at the same time in Geneva, he would not leave M. Calvin to heare S. Paul. For this man (it seemes) equalled in his judgement an ordinary pastor with an Apostle, who had immediate vocation from heaven,
I will only tell you that they speak as wisely on the extreme, as he in Zanchy on the other, who said that if S. Paul and Mr. calvin should both preach At the same time in Geneva, he would not leave M. calvin to hear S. Paul. For this man (it seems) equaled in his judgement an ordinary pastor with an Apostle, who had immediate vocation from heaven,
And the other debase in their opinion the ordinary ministers of the Church of England into meere Scribes and Pharisees, that is in our Saviours exposition ( Matth. 15.14.) blinde leaders of the blind, that must needs cause the people to perish for want of vision.
And the other debase in their opinion the ordinary Ministers of the Church of England into mere Scribes and Pharisees, that is in our Saviors exposition (Matthew 15.14.) blind leaders of the blind, that must needs cause the people to perish for want of vision.
And on the other side they receive their new fangled teachers onely as the Galathians at the first entertained S. Paul as an Angel of God even as Christ Iesus, Gal. 4.14.
And on the other side they receive their new fangled Teachers only as the Galatians At the First entertained S. Paul as an Angel of God even as christ Iesus, Gal. 4.14.
But as Absalon by complements insinuated himselfe into the people, and stole away their hearts frō David, So there are (I feare) colloguing Sycophants, that creep first into mens houses,
But as Absalom by compliments insinuated himself into the people, and stole away their hearts from David, So there Are (I Fear) colloguing sycophants, that creep First into men's houses,
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least my phrase transgresse the law of Charity, heare our Apostle (a man pestered continually with such false brethren:) they zealously affect you but not well They would exclude us, that you might affect them, Tis true, I must say it,
lest my phrase transgress the law of Charity, hear our Apostle (a man pestered continually with such false brothers:) they zealously affect you but not well They would exclude us, that you might affect them, This true, I must say it,
Lastly suppose Absalon just, and innovators indeed zealous, yet away with rebellion, away with faction, which bring greater disturbance and confusion with them,
Lastly suppose Absalom just, and innovators indeed zealous, yet away with rebellion, away with faction, which bring greater disturbance and confusion with them,
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Wherefore S. Paul is so earnest to cry downe all factious love to the Ministers of the Gospell, that he blames those that make Cephas or Apollo, yea or himselfe also, the head of faction, 1 Cor. 1.12. yea he is bold to reproove that zelot also, who in any schismaticall humour cries out there, I am Christ.
Wherefore S. Paul is so earnest to cry down all factious love to the Ministers of the Gospel, that he blames those that make Cephas or Apollo, yea or himself also, the head of faction, 1 Cor. 1.12. yea he is bold to reprove that zealot also, who in any Schismatical humour cries out there, I am christ.
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And I beseech you what is the faction of Iesuites at this day, but the monopolizing of Iesus to themselves? Wherefore Pope Sixtus Quintus had a good intention (how ever diverted) to change their title into Loyolites.
And I beseech you what is the faction of Iesuites At this day, but the monopolizing of Iesus to themselves? Wherefore Pope Sixtus Quintus had a good intention (how ever diverted) to change their title into Loyolites.
Now (then) I beseech you brethren by the name of our Lord Christ, that yee all speake the same things and that there be no divisions amongst you, &c. 1 Cor. 1. 10. marke them which cause divisions and offences, and avoyd them, Rom. 16.17.
Now (then) I beseech you brothers by the name of our Lord christ, that ye all speak the same things and that there be no divisions among you, etc. 1 Cor. 1. 10. mark them which cause divisions and offences, and avoid them, Rom. 16.17.
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Must the Ministers of Christ be loved as spirituall Fathers? Then let your filiall affection shew it selfe in obeying their just injunctions: In following their good examples:
Must the Ministers of christ be loved as spiritual Father's? Then let your filial affection show it self in obeying their just injunctions: In following their good Examples:
Such a sonne of theirs was royall Constantine, who professed that if he should take a Bishop in any notorious offence, that hee would rather cover him with his owne imperiall robe,
Such a son of theirs was royal Constantine, who professed that if he should take a Bishop in any notorious offence, that he would rather cover him with his own imperial robe,
They on the other side, are the sonnes of Cham, (saith that excelleht Author) who do not onely neglect to cover the infirmities of their spirituall Fathers,
They on the other side, Are the Sons of Cham, (Says that excelleht Author) who do not only neglect to cover the infirmities of their spiritual Father's,
And we are glad, that not a few such heare us this day, who know of these things, (I meane those rude indignities which the Clergy dayly suffers) and before whom wee speake boldly,
And we Are glad, that not a few such hear us this day, who know of these things, (I mean those rude indignities which the Clergy daily suffers) and before whom we speak boldly,
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as S. Paul before Agrippa, If there be any to whom wee are set forth as a spectacle even as Apelles his picture to be censured by all manner of lookers on, from the head to the foote, from the beginning to the ending;
as S. Paul before Agrippa, If there be any to whom we Are Set forth as a spectacle even as Apelles his picture to be censured by all manner of lookers on, from the head to the foot, from the beginning to the ending;
wee are ready with Apelles to correct the censorious Momus, that presumes to judge beyond his owne Art. Thou man of censure whosoever thou art, dost thou thinke that the Ambassadours of Christ stand in the Pulpit,
we Are ready with Apelles to correct the censorious Momus, that Presumest to judge beyond his own Art. Thou man of censure whosoever thou art, dost thou think that the ambassadors of christ stand in the Pulpit,
as the prisoners at the barre, to expect judgement, yea variety or rather contrarietie of judgments to passe upon them? And dost thou with the rest of thy brethren and sisters,
as the Prisoners At the bar, to expect judgement, yea variety or rather contrariety of Judgments to pass upon them? And dost thou with the rest of thy brothers and Sisters,
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One saith, perhaps with Festus, that much learning hath made the preacher beside himselfe, whereas another (it may be) thinkes him but an ignorant man,
One Says, perhaps with Festus, that much learning hath made the preacher beside himself, whereas Another (it may be) thinks him but an ignorant man,
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because hee can heare but few words of the Sermon, and scarce understand any, and so you must thinke that much ignorance hath, made him a learned censurer.
Because he can hear but few words of the Sermon, and scarce understand any, and so you must think that much ignorance hath, made him a learned censurer.
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Most commonly they mistake appearance for truth, seeming for being, noyse for substance, earnest and theatricall action on every side for zeale, bodily strength for power of the spirit, memory for knowledge, and faction for Religion.
Most commonly they mistake appearance for truth, seeming for being, noise for substance, earnest and theatrical actium on every side for zeal, bodily strength for power of the Spirit, memory for knowledge, and faction for Religion.
If any here have thus presumed not onely to be teachers of the Law, as it is 1 Tim. 1.7. but also judges of teachers, not knowing what the speake, or whereof they affirme:
If any Here have thus presumed not only to be Teachers of the Law, as it is 1 Tim. 1.7. but also judges of Teachers, not knowing what the speak, or whereof they affirm:
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No more than Balaams beast understood what she said, when shee reprooved with humane voyce the madnesse of the Prophet; (Onely here is the difference betweene them) that God opened her mouth:
No more than Balaams beast understood what she said, when she reproved with humane voice the madness of the Prophet; (Only Here is the difference between them) that God opened her Mouth:
but these in effect open their mouthes against God, with those Psal. 12.4. I would wish them to confesse their fault unto God ingeniously, for the time past, in Davids words:
but these in Effect open their mouths against God, with those Psalm 12.4. I would wish them to confess their fault unto God ingeniously, for the time past, in Davids words:
So I addresse my speech for a conclusion by way of briefe but earnest exhortation, of you of the Laitie also to mutuall love in the Lord Iesus, at least to the increase and continuance thereof.
So I address my speech for a conclusion by Way of brief but earnest exhortation, of you of the Laity also to mutual love in the Lord Iesus, At least to the increase and Continuance thereof.
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But we beseech you brethren, that yee increase more and more, and that yee study to be quiet, &c. v. 11. Although then you be in charity already with one another,
But we beseech you brothers, that ye increase more and more, and that ye study to be quiet, etc. v. 11. Although then you be in charity already with one Another,
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yet let the words of the wise (even of the spirit of wisedome) bee as goads (to drive you forwards in this duty) and as nailes fastned by the masters of the assemblies (to fix this grace the surer in your mindes) which are given from one shepheard sc. Christ Iesus the chiefe shepheard and Byshop of our soules.
yet let the words of the wise (even of the Spirit of Wisdom) be as goads (to drive you forward in this duty) and as nails fastened by the Masters of the assemblies (to fix this grace the Surer in your minds) which Are given from one shepherd sc. christ Iesus the chief shepherd and Bishop of our Souls.
Above all things (farre above all by-respects of selfe love) have fervent charity amongst your selves, 1 Pet. 4.8. To this purpose Consider one another to provoke to love, and to good workes (the effects of love) not forsaking the assemblings of your selves, (like brethren together in vnity) as the manner of some is, Heb. 10.24, 25. And be at peace among your selves, 1 Thes. 5.13. Shewing your love to one another, by your agreement together.
Above all things (Far above all by-respects of self love) have fervent charity among your selves, 1 Pet. 4.8. To this purpose Consider one Another to provoke to love, and to good works (the effects of love) not forsaking the assemblings of your selves, (like brothers together in unity) as the manner of Some is, Hebrew 10.24, 25. And be At peace among your selves, 1 Thebes 5.13. Showing your love to one Another, by your agreement together.
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For hatred stirreth up strife, Prov. 10.12. And it is onely pride that begetteth this hatred, for onely by pride commeth contention, Prov. 13.10. But with the well advised is wisedome, saith Salomon there:
For hatred stirs up strife, Curae 10.12. And it is only pride that begetteth this hatred, for only by pride comes contention, Curae 13.10. But with the well advised is Wisdom, Says Solomon there:
but also NONLATINALPHABET, persequimur charitatem. Follow after or pursue Charity, 1 Cor. 14.1. And likewise as David exhorts you, Psal. 34.14. NONLATINALPHABET quaere pacem & sequere eam: i. e.
but also, persequimur charitatem. Follow After or pursue Charity, 1 Cor. 14.1. And likewise as David exhorts you, Psalm 34.14. quaere pacem & Sequere eam: i. e.
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seeke peace and follow it Quaere, non verbis solum, & interrogatione, hoc enim est NONLATINALPHABET sed conatu, & studi• hoc enim NONLATINALPHABET significat; The word in the originall intimates, that wee should seeke peace;
seek peace and follow it Quaere, non verbis solum, & interrogatione, hoc enim est sed conatu, & studi• hoc enim significat; The word in the original intimates, that we should seek peace;
For truth it selfe hath sayd, that Blessed are the peace-makers, Mat. 5.9. that is, not onely they which effect, but they also which heartily endeavour peace.
For truth it self hath said, that Blessed Are the peacemakers, Mathew 5.9. that is, not only they which Effect, but they also which heartily endeavour peace.
Next let S. Gregory dehort you from strife and uncharitablenesse, Cur. pastora. part. 3. cap. 1. admo. 24. Perpendant seminantes jurgia, quam multipliciter pecant, qui dum unam nequitiam perpetrant ab humanis cordibus canctas simul virtutes eradicant.
Next let S. Gregory dehort you from strife and uncharitableness, Cur. pastora. part. 3. cap. 1. Adamo. 24. Perpendant seminantes jurgia, quam multipliciter pecant, qui dum unam nequitiam perpetrant ab humanis cordibus canctas simul Virtues eradicant.
Let those (on the other side) that sow contention (amongst Christian brethren) consider how manifold their offence is, who by committing one sinne roote out all vertues whatsoever out of mens hearts:
Let those (on the other side) that sow contention (among Christian brothers) Consider how manifold their offence is, who by committing one sin root out all Virtues whatsoever out of men's hearts:
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if any comfort of love, &c. Fulfill yee my joy, that ye may be like minded, having the same love, being of one accord, of one minde. Let nothing be done through strife or vaine glory, &c. Looke not every man to his owne things, &c. And this I pray (with S. Paul, Phil. 1.9, &c. That your love may abound yet more and more, in knowledge and in all judgement.
if any Comfort of love, etc. Fulfil ye my joy, that you may be like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vain glory, etc. Look not every man to his own things, etc. And this I pray (with S. Paul, Philip 1.9, etc. That your love may abound yet more and more, in knowledge and in all judgement.
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That yee may approve things that are excellent (which are the things of Charity, 1 Cor. 12.31. and Chap. 13. ibid) that you may bee sincere and without offence, until the day of Christ.
That ye may approve things that Are excellent (which Are the things of Charity, 1 Cor. 12.31. and Chap. 13. Ibid) that you may be sincere and without offence, until the day of christ.
They spare not so much others as themselves. As Apollinaris replied to his Emperor desiring to be spared in a Satyre which hee wa• composing. Quod ab illici tis tēpero mihi parco: but Salomon inhibits even disloyall thoughts Eccle. 10. ver. 20.
They spare not so much Others as themselves. As Apollinaris replied to his Emperor desiring to be spared in a Satire which he wa• composing. Quod ab illici this tēpero mihi parco: but Solomon inhibits even disloyal thoughts Eccle. 10. ver. 20.
Quid enim •erba audio fa•a cum uideam •ug. sc. con•aria verbis? •oo many are •ke the soul•iers, in Ta•t. l. •. hist. pa. 19. Lingua •roris ignavi, •heir charity •ke a limon, is •ot in the rine, •n the outside, •ut cold with•n or at the •eart.
Quid enim •erba audio fa•a cum uideam •ug. sc. con•aria verbis? •oo many Are •ke the soul•iers, in Ta•t. l. •. hist. Paul. 19. Lingua •roris ignavi, •heir charity •ke a limon, is •ot in the rind, •n the outside, •ut cold with•n or At the •eart.
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Charitas nunquam otiosa est semper in alterum se porrigit, vel in proximum vel in Deum. Natura enim chaeritatis est & amare velle, & velle amari. Cassiodo. tract. de ami. Well then doth S. Aug. call charity a motion, because it never is at a stand: Shee stretcheth forth her armes continually to embrace God, or her neighbour, and puts forth her hands to doe what good she can to both. Her restlesse desires are, to love and to be loved.
Charitas Never otiosa est semper in alterum se porrigit, vel in Proximum vel in God. Nature enim chaeritatis est & amare velle, & velle Amari. Cassiodo. tract. de ami. Well then does S. Aug. call charity a motion, Because it never is At a stand: She Stretcheth forth her arms continually to embrace God, or her neighbour, and puts forth her hands to do what good she can to both. Her restless Desires Are, to love and to be loved.
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Fides non eligit objectum, secundùm Theologos sed omnibus revelatis sine exceptione crediti •ta charitas non eligit praeceptii quodexequatur, ad omnia & singula parata est ▪ Cum la lio apud Lucan. l, clamat (se Domino & imperatori suo alacriler devovens.) Iussa sequi tam vella mihi quam posse necesse est.
Fides non eligit Objectum, secundùm Theologos sed omnibus revelatis sine exception crediti •ta charitas non eligit praeceptii quodexequatur, ad omnia & singula parata est ▪ Cum la lio apud Lucan. l, Proclaim (se Domino & imperatori Sue alacriler devovens.) Iussa sequi tam vella mihi quam posse Necessary est.
Is est proximus cui vel exhibendum est officium misericordiae si indigit, vel exhibendum soret si indigeret: ex quo iam consequens, ut etiam ille aquo nobis hoc vissim exhibendum est (quod ad Angelos etiam pertinet) proximus sit noster. Proximus enim est nomen ad•, aliquid nec quisquam esse proximus, nisi proximo potest Aug. de doct. Christ. l 1. c. 30 & ex eo Lomb. l. 3. sent. dist. 28.
Is est Proximus cui vel exhibendum est officium Mercy si indigit, vel exhibendum soret si indigeret: ex quo iam Consequent, ut etiam Isle Aquo nobis hoc vissim exhibendum est (quod ad Angels etiam pertinet) Proximus sit Noster. Proximus enim est Nome ad•, Aliquid nec quisquam esse Proximus, nisi proximo potest Aug. de doct. christ. l 1. c. 30 & ex eo Lomb. l. 3. sent. Dist. 28.
Yea supposing we may know that one hath committed the sin against the holy Ghost. Charitie can be sorry for such a man. Si non propter hominem tamen propter humanitatem; although she be not permitted to pray for him, 1. Ioh. 5.16. She is sorry he committed such an offence which may not be prayed for. Even as wee cut not of rotten members whilst there is any h• of recovery, and when they must be cut off, we part from them with griefe of heart, and wish wee might have kept them. So Samuel also mourned for Saul forsaken of God, 1 Sam 15 ult.
Yea supposing we may know that one hath committed the since against the holy Ghost. Charity can be sorry for such a man. Si non propter hominem tamen propter humanitatem; although she be not permitted to pray for him, 1. John 5.16. She is sorry he committed such an offence which may not be prayed for. Even as we Cut not of rotten members while there is any h• of recovery, and when they must be Cut off, we part from them with grief of heart, and wish we might have kept them. So Samuel also mourned for Saul forsaken of God, 1 Same 15 ult.
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Ʋt in naturalibus ea propria passio est nobilior, quae est nobilioris speciei: sic in moralibus, actus perfectionis legis est perfectior: I am lex nova, quae vivisicat, & levat, est nobilior quam vetus quae mortificat, & gravat: Ergo. Mendoca loc. cit. sic argumentatur.
Ʋt in Naturalibus ea propria passio est nobilior, Quae est nobilioris Speciei: sic in Moralibus, actus perfectionis Legis est perfectior: I am lex nova, Quae vivisicat, & levat, est nobilior quam Vetus Quae mortificat, & gravat: Ergo. Mendoca loc. cit. sic argumentatur.
Civilis inēmicus eiusdem Reipub. alumnus, & ejusdem Religionis cultor, quem ex animo odisse non licebat, Levit. 19 v. 17 externa tamen odii signa permittebantur, ut lege talionis agere, Levit. 2. v. 19. consa••guinei morte• ulci sci &c. ut Id. ib. urget.
Civilis inēmicus eiusdem Reipub alumnus, & ejusdem Religion cultor, Whom ex animo Odyssey non licebat, Levit. 19 v. 17 External tamen Odii Signs permittebantur, ut lege Talionis agere, Levit. 2. v. 19. consa••guinei morte• ulci See etc. ut Id. ib. urget.
Legalis inimi•us erat a Repub. Iudaica alienus, & divinaelegis xors, one that was a stranger from the common wealth of Israel (as Saint Paul stiles him) and an alien from Gods Covenant of grace, with that people, as all other nations in the world were before Christs comming, towards whom not onely externall, but also (say some) internall hatred was permitted to be exercised, by usury, oppression, utter extirpation, Deut. 7, 23, 24. and ch. 25.17, 18.19, Psalm. 139, 21, 22.
Legalis inimi•us erat a Republic Judahica alienus, & divinaelegis xors, one that was a stranger from the Common wealth of Israel (as Saint Paul stile him) and an alien from God's Covenant of grace, with that people, as all other Nations in the world were before Christ coming, towards whom not only external, but also (say Some) internal hatred was permitted to be exercised, by Usury, oppression, utter extirpation, Deuteronomy 7, 23, 24. and changed. 25.17, 18.19, Psalm. 139, 21, 22.
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Matth. 5.44, 45. Luke 6.35. Whence note that Gods children must immitate Gods perfection; pro suo modulo, Matth. 5.48. And so consequently they must excell others, Pro. 12.26. Matth. 5.20. Lastly this their excellency consists in Charity, 1 Cor. 12.31. and 14.12.
Matthew 5.44, 45. Luke 6.35. Whence note that God's children must imitate God's perfection; Pro Sue modulo, Matthew 5.48. And so consequently they must excel Others, Pro 12.26. Matthew 5.20. Lastly this their excellency consists in Charity, 1 Cor. 12.31. and 14.12.
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Aquin. 2. a. q. 27. art. 7. Greg. valent d. 3. q 5. p. 3. Caiet in loc. Aq. Lom. in 3. sent. dist. 30. huc potius inclinat. A•t enim quod amor amici est ferventior et ideo non incongrùe putatur melior 1. Cum enim Deus sit mensura totius perfectionis, ille actus qui nos deo similiores red lit, reddit etiam perfectiores, ac proinde ipse est perfectior; cum nobilior actus formalis, non nisi a forma nobiliori oriatur doct. citat. ib. Ad hūc modum disputant. 2. Tis the naturall kindnesse of man, to love his friend: but tis the heavenly kindnesse of God to love our enemies. At the most virtus coram hominibus est, adversarios tolerare, sed virtus coram deo est diligere. Ideo Paulus cum dixisset Charitas patiens est (1 Cor. 13.4.) continue adiunxit, benigna est. Ne fi patientiam dilectio non sequatur, in deteriorem culpam odij virtus ostensa vertatur. Greg. M. Cur. past. part. 3. cap. 1. admonit. 10.
Aquinas 2. a. q. 27. art. 7. Greg. valent worser. 3. q 5. p. 3. Caiet in loc. Aqueduct Lom. in 3. sent. Dist. 30. huc potius inclinat. A•t enim quod amor Friends est ferventior et ideo non incongrùe putatur melior 1. Cum enim Deus sit Mensura totius perfectionis, Isle actus qui nos God similiores read lit, Render etiam perfectiores, ac Therefore ipse est perfectior; cum nobilior actus Formalis, non nisi a forma nobiliori oriatur doct. citat. ib. Ad hūc modum disputant. 2. This the natural kindness of man, to love his friend: but this the heavenly kindness of God to love our enemies. At the most virtus coram hominibus est, Adversaries tolerare, sed virtus coram God est diligere. Ideo Paulus cum dixisset Charitas Patient est (1 Cor. 13.4.) continue adiunxit, benigna est. Ne Fi patientiam Love non sequatur, in deteriorem Fault odij virtus ostensa vertatur. Greg. M. Cur. past. part. 3. cap. 1. Admonish. 10.
Inimicos dei perfecto odio odisse (ut odit eos David. Ps. 139.22. ) est quod facti sunt diligere, & quod faciune increpare Gre. Cur. pasto. part. 3. cap. 1. admonitione 23. & vid. Aqui. 2.2. quest. 25. art. 6. & q. 76. art. 1 who teaches that no personall hatred is lawfull, unlesse of those who by revelation are known to be the incorrigible enemies of God, and his Church, and so as well S. Paul in the New Testament, 2 Tim. 4 14. as David in the Old Testament, Psal. 139.22. hates and curses such.
Inimicos dei perfecto odio Odyssey (ut odit eos David. Ps. 139.22.) est quod facti sunt diligere, & quod faciune increpare Gre. Cur. pasto. part. 3. cap. 1. admonition 23. & vid. Aqui 2.2. quest. 25. art. 6. & q. 76. art. 1 who Teaches that no personal hatred is lawful, unless of those who by Revelation Are known to be the incorrigible enemies of God, and his Church, and so as well S. Paul in the New Testament, 2 Tim. 4 14. as David in the Old Testament, Psalm 139.22. hates and curses such.
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Difficultas non efficat actum in entita•e prastantiorem cum ipso non sit bonum sed potius malum morale impedicas, sc. actiones virtutis, licet ex accidente promeveat adjuvetque.
Difficulty non efficat Acts in entita•e prastantiorem cum ipso non sit bonum sed potius malum morale impedicas, sc. actiones virtue, licet ex accident promeveat adjuvetque.
Quo praestantius obiectum de caeteris paribus perfectior actio; sed praestantius est obiectum amicus quam inimicus, ergo. Mend 2. Odium enim amici ideò est peccatum in suo genere gravius quia privat subiectum meliori virtute sen actu. id. ib. 3. E. g. luc. 9.54, 55. For this cause our Saviour seriously rebuked the Disciples (so the word NONLATINALPHABET signifies) for calling for fire from heaven upon the Samaritans, saying, yee know not of what spirit yeare, intimating that such furious malice becomes not the Ministers of the Gospel, but rather the spirit of meekenesse and gentlenesse, which he taught by his owne example, Luk. 19.42. and cap. 22.51. and cap. 23.24. the which •. Paul commends, 2 Cor. 13.10 2 Tim. 2.25 what Elias did (whose example 2 Kings 1.9. they pretended) was by extraordinary instinct and not of private revenge, but in zeale to Gods glory. In the New Testiment we reade onely of two so destroyed, Act. 5.
Quo praestantius Object de caeteris paribus perfectior actio; sed praestantius est Object Amicus quam Inimicus, ergo. Mend 2. Odium enim Friends ideò est peccatum in Sue genere Gravius quia private Subjectum meliori virtute sen Acts. id. ib. 3. E. g. Luke. 9.54, 55. For this cause our Saviour seriously rebuked the Disciples (so the word signifies) for calling for fire from heaven upon the Samaritans, saying, ye know not of what Spirit year, intimating that such furious malice becomes not the Ministers of the Gospel, but rather the Spirit of meekness and gentleness, which he taught by his own Exampl, Luk. 19.42. and cap. 22.51. and cap. 23.24. the which •. Paul commends, 2 Cor. 13.10 2 Tim. 2.25 what Elias did (whose Exampl 2 Kings 1.9. they pretended) was by extraordinary instinct and not of private revenge, but in zeal to God's glory. In the New Testament we read only of two so destroyed, Act. 5.
Out of the abundance of the Charity of the heart, the mouth speaketh the words of Charity that tend to edification. And alwaies the heart is larger than the mouth, that affects more than this can utter. Sincere Charity speakes more than shee talkes, yea shee cryes to God for others, with Moses, Exod. 14.15. when her tongue is silent. But on the other side, the tongue may speake many things for necessity, for vain glory, for advantag sake, and yet all that is said, may be nothing without charity 1 Cor. 13 1. Goe first get a charitable heart, then loquere ut te videam, speake that I may see thy charity.
Out of the abundance of the Charity of the heart, the Mouth speaks the words of Charity that tend to edification. And always the heart is larger than the Mouth, that affects more than this can utter. Sincere Charity speaks more than she talks, yea she cries to God for Others, with Moses, Exod 14.15. when her tongue is silent. But on the other side, the tongue may speak many things for necessity, for vain glory, for advantag sake, and yet all that is said, may be nothing without charity 1 Cor. 13 1. Go First get a charitable heart, then Speak ut te videam, speak that I may see thy charity.
Incomparabiliter plus charitatis deo debemus quam nobis. Nam Deum propter sc, nos vero, & proximos, propter deum diligere debemus. August. Lib. 8. de trim, cap. 8.
Incomparabiliter plus charitatis God debemus quam nobis. Nam God propter sc, nos vero, & proximos, propter God diligere debemus. August. Lib. 8. de trim, cap. 8.
Ille iustè & sanctè vivit, qui rerum integer aestimator est. Ipse est autem qui ordinatam dilectionem habet, ne aut diligat quod non est diligendum, aut non diligat quod est diligendum, aut amplius diligat quod minus est diligendum, aut aequè diligat, quod vel minus vel amplius est diligendum, aut minus vel amplius diligat, quod aeque est di•igindum Aug Lib 1. de doct. Christ. cap. 27. Id. Aug ib. cap. 23. in enumeratione obiectorum quae sunt diligenda ordinem dilectionis insinuat. 1. quod supra nos 2. quod nos 3. quod iuxta nos 4. quod infra nos ut not ex eo Lomb. 3. sent. dist. 29. Lit. A.
Isle just & sanctè vivit, qui rerum integer aestimator est. Ipse est autem qui ordinatam dilectionem habet, ne Or diligat quod non est diligendum, Or non diligat quod est diligendum, Or Amplius diligat quod minus est diligendum, Or aequè diligat, quod vel minus vel Amplius est diligendum, Or minus vel Amplius diligat, quod aeque est di•igindum Aug Lib 1. de doct. christ. cap. 27. Id. Aug ib. cap. 23. in enumeration obiectorum Quae sunt diligenda ordinem dilectionis insinuate. 1. quod supra nos 2. quod nos 3. quod Next nos 4. quod infra nos ut not ex eo Lomb. 3. sent. Dist. 29. Lit. A.
So Lucan sayes of Cato, Lib. 2. p. 42. that he was Iustitiae cultor, rigidi servator honesti, that his opinion was, Non sibi sed toti genitum se credere mundo, and therefore he himselfe was, In commune bonus urbi pater est, urbique maritus.
So Lucan Says of Cato, Lib. 2. p. 42. that he was Iustitiae cultor, rigidi servator honesti, that his opinion was, Non sibi sed Totius genitum se Believe mundo, and Therefore he himself was, In commune bonus urbi pater est, urbique Maritus.
Opertet privatis utilitalibus publicas, mortalibus aeternas antefer•e Caius Plin Lib. 7. Epist 18. Vnde Claudianus de suo Imperatore ait Nunquam publica privatis cesserunt commoda causis, And Lucan. loc. cit. saies that Cato's Heroicall disposition, was Naturamque sequi, patriaque impendere vitam. But as Pla•ius sayes of one, Hic homo versus facit, & tota sibi fami•a est. So some men studying onely their owne ends, are as it were, a whole common wealth unto themselves; contrary unto Cato, of whom the Poet addes further, Nullosque Catonis inactus sub•e sit, partemque tulit sibi nata voluptas.
Opertet privatis utilitalibus publicas, mortalibus Eternal antefer•e Caius Pliny Lib. 7. Epistle 18. Vnde Claudianus de Sue Imperator ait Never Public privatis cesserunt commoda Causis, And Lucan. loc. cit. Says that Cato's Heroical disposition, was Naturamque sequi, patriaque impendere vitam. But as Pla•ius Says of one, Hic homo versus facit, & tota sibi fami•a est. So Some men studying only their own ends, Are as it were, a Whole Common wealth unto themselves; contrary unto Cato, of whom the Poet adds further, Nullosque Catonis inactus sub•e sit, partemque tulit sibi Nata voluptas.
Hinc. Lomb. 3. s. d. 29. lit. F. observat. quod jubemur diligere deum ex totâ virtute. i. e. maxime: proximum solum sicut nos ipsos, non sicut deum: Inimicos simpliciter, sine addito. Quia si eos diligamus, et si minus quam alios proximos, sufficit, & S. Ambros. (cit. a Lomb 3. s. d. 29. Lit. c.) super illud Cant ordinavit in me charitatem ait. 1. deus diligendus 2. parentes, inde filij, post domestici: qui si boni fuerint malis filijs praeponendi sunt.
Hinc. Lomb. 3. s. worser. 29. lit. F. Observation. quod jubemur diligere God ex totâ virtute. i. e. maxim: Proximum solum sicut nos ipsos, non sicut God: Inimicos simpliciter, sine addito. Quia si eos diligamus, et si minus quam Alioth proximos, sufficit, & S. Ambos (cit. a Lomb 3. s. worser. 29. Lit. c.) super illud Cant Ordinavit in me charitatem ait. 1. deus Should be loved 2. Parents, inde filij, post Domestici: qui si boni fuerint malis Filiius praeponendi sunt.
Omnis nostra perfectio est imperfecta Bernard. Charitas in quibusdam est perfecta, in quibusdam imperfecta, perfectissima verò in hâc vita haberi non potest ut Aug. ad Hieron. loquitur.
Omnis nostra Perfection est Imperfect Bernard. Charitas in Some est perfecta, in Some Imperfect, perfectissima verò in hâc vita haberi non potest ut Aug. ad Hieron. loquitur.
Nomen suum celavit Iohannes, ne inanis gloriae causâ diligi se a Christo dicere videretur. Cyril. Alex. in Ioh. l. 9. cap. 15. S. Chrys. also observes upon Ioh. 18.15. & 20.3. that the Evangelist, not onely conceales his name in both places, but also puts Peters name before the periphrasis of himselfe, because he relates in each place the matter of his owne praise, in following of our Saviour with Peter to the judgement Hell, when all others had forsaken him, and in seeking his Master in the grave, and not finding him, there the Text saith, he beleeved, v. 8. Hee first had faith in the resurrection of Christ, even before Peter himselfe. Now Salomon would not have a man commend himselfe, Prov. 27.2. And Pliny saies excellently Lib. 8. Epist. 8. Quod magnifi•um referente alio fuisset, ipso qui gesserat recensente vanescit. This serves well for our instruction against vaine glory, yet sometimes for the illustration of Gods glory, the •en men of the Holy Ghost (as Moses, Paul, &c.) have commended themselves without arrogancy.
Nome suum celavit Iohannes, ne inanis Glory causâ diligi se a Christ dicere videretur. Cyril. Alexander in John l. 9. cap. 15. S. Chrys. also observes upon John 18.15. & 20.3. that the Evangelist, not only conceals his name in both places, but also puts Peter's name before the periphrasis of himself, Because he relates in each place the matter of his own praise, in following of our Saviour with Peter to the judgement Hell, when all Others had forsaken him, and in seeking his Master in the grave, and not finding him, there the Text Says, he believed, v. 8. He First had faith in the resurrection of christ, even before Peter himself. Now Solomon would not have a man commend himself, Curae 27.2. And pliny Says excellently Lib. 8. Epistle 8. Quod magnifi•um referente Alio fuisset, ipso qui gesserat recensente vanescit. This serves well for our instruction against vain glory, yet sometime for the illustration of God's glory, the •en men of the Holy Ghost (as Moses, Paul, etc.) have commended themselves without arrogance.
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Ita qua tegitur nocet. Professa perdunt odia vindictae locum Sen. in Traged. Medeae. Hence was learned that hellish policy of the Italian in Guiccardine, who devised how to kill his enemies body and soule with one stabbe.
Ita qua tegitur nocet. Professed perdunt Odia vindictae locum Sen. in Tragedy. Medea. Hence was learned that hellish policy of the Italian in Guicciardini, who devised how to kill his enemies body and soul with one stab.
The courtesies that proceede from this love are viscata et hamata beneficia, not favours but snares, not gifts, but baites, whereby a little is laid out, to make a gaine of it, as men powre downe some water to pumpe up more. De his vide Martialem lib. 4. Ep 56. lib 5. Ep 18. lib. 6. Ep. 63. lib 7. Ep. 85. Plin. lib 9. Ep. 30.
The courtesies that proceed from this love Are Viscata et hamata Benefices, not favours but snares, not Gifts, but baits, whereby a little is laid out, to make a gain of it, as men pour down Some water to pump up more. De his vide Martialem lib. 4. Epistle 56. lib 5. Epistle 18. lib. 6. Epistle 63. lib 7. Epistle 85. Pliny lib 9. Epistle 30.
Improbum est in alieno libro ingeniosum esse. Mart. in praefat lib. 1. Engram. Nemo (ait •lid:) Epigrammata mea scribat. Et nemo dicta mea loquatur, ne malè loquendo sua facias. Non malè quod recitas incipit esse tuum. ut Id. Hidentiao ait.
Improbum est in alieno libro ingeniosum esse. Mart. in Praeface lib. 1. Engram. Nemo (ait •lid:) Epigrammata mea scribat. Et nemo dicta mea loquatur, ne malè Loquendo sua facias. Non malè quod recitas incipit esse tuum. ut Id. Hidentiao ait.
Augustus cum esset luxuriae serviens, erat tamen eiusdem vitij severissimus ultor Aurelius vict. in vita Augusti. Acerrimus fidei exactor est perfidus, mendacia persequitur periurus, aliena vitia in oculis habemus, nostra in tergo. Senec. de ira lib. 2. cap. 28. Faciet nos moderatiores respectus nostri si consuluerimus & nos, nanquid sic peccavimus. Id. ibid Aut ann•n postea sortè peccaturi simus humana fragilitate? sic Apostolus moret Galat. 6, 7 & vide Tit 3.2, 3.
Augustus cum esset Luxuriae serviens, erat tamen eiusdem vitij severissimus ultor Aurelius vict. in vita August. Acerrimus fidei exactor est perfidus, Lies persequitur periurus, Aliena Vices in oculis habemus, nostra in tergo. Seneca de ira lib. 2. cap. 28. Faciet nos moderatiores Respectus Our si consuluerimus & nos, nanquid sic peccavimus. Id. Ibid Or ann•n postea sort peccaturi Simus Humana fragilitate? sic Apostles moret Galatians 6, 7 & vide Tit 3.2, 3.
Haeresis fuit Begardorum et Beguinarum, in concilio Viennensi Anno Dom. 1311. (cum novem alijs corum nefarijs dogmatibus) damnata, posse homines in hac vita, ad tantum perfectionem Charitatis pervenire, ut reddantur penitus inpeccabiles, & amplius (〈 ◊ 〉 Anto. hist. part. 2. Tit. 2. cap. 3. § 2 ) In gratia Charitatis prosicere non valeant.
Heresy fuit Begardorum et Beguinarum, in Concilio Viennensi Anno Dom. 1311. (cum Novem Alijs corum nefarijs dogmatibus) damnata, posse homines in hac vita, ad Tantum perfectionem Charitatis pervenire, ut reddantur penitus inpeccabiles, & Amplius (〈 ◊ 〉 Anto hist. part. 2. Tit. 2. cap. 3. § 2) In Gratia Charitatis prosicere non valeant.
Non dicimus hominem posse omnis peccati expertem esse: non timemus tamen asserere, posse hominem per gratiam legem implere, e• eâ impletione vitam aeternam promereri Bellarm.
Non dicimus hominem posse omnis peccati expertem esse: non Timemus tamen asserere, posse hominem per gratiam legem implere, e• eâ impletione vitam aeternam promereri Bellarmine
Nondum enim inter doctos constat (iudice Vossio lib. 6. hist. Pelag.) an Pelagius agnoverit aliquā gratiam internam, quâ excitemur & adiuvemur ad opera pietatis, utcunque, in hoc differunt quod generalem gratiam agnoscant Papistae, quam nec docuit, nec novit unquam Pelagius.
Nondum enim inter doctos constat (iudice Vossio lib. 6. hist. Pelagius) an Pelagius agnoverit aliquā gratiam internam, quâ excitemur & adiuvemur ad opera pietatis, utcunque, in hoc differunt quod General gratiam Agnoscant Papists, quam nec Doctrine, nec Novit unquam Pelagius.
Instar viduae 2. King •• 4. erat Synagoga (Iudaica) sine sponso Christo, cui libellum repudij dederat prior maritus Isa. 50.1. paupererat, quia lex gratiam conferre non valebat (ideò eius rudimenta infirma vocat Paulus & egena Galat. 4.9. ) nec poterat Adami debitum persolvere, Nec sibi suaque animae providere. Habebat autem vasa commodata, quia legem usque ad Christum commo latam habebat, venit autem Christus, & ex lechytho corporis sui oleum sanguinis effudit, & adimple vit vasa vacua sc. legem Matth 5.17. Ex eo o•eo & satisfacere pro originali & actuali peccato possumus, & vivere de reliquo deo grati & accepti. Sebast. Gomesius in Psal. 50.16. We may indeede live acceptable unto God, and pray with David in faith Psalme 19. verse the last. But wee cannot live a meritorious life to our God.
Instar viduae 2. King •• 4. erat Synagoga (Judahica) sine sponso Christ, cui libellum repudij dederat prior Maritus Isaiah 50.1. paupererat, quia lex gratiam confer non valebat (ideò eius rudimenta infirma vocat Paulus & Egena Galatians 4.9.) nec poterat Adam Debitum persolvere, Nec sibi suaque Spirits Provide. Habebat autem vasa commodata, quia legem usque ad Christ Common latam habebat, venit autem Christus, & ex lechytho corporis sui oleum Blood effudit, & adimple vit vasa vacua sc. legem Matthew 5.17. Ex eo o•eo & satisfacere Pro originali & actuali Peccato possumus, & vivere de reliquo God Grati & accepti. Sebast Gomesius in Psalm 50.16. We may indeed live acceptable unto God, and pray with David in faith Psalm 19. verse the last. But we cannot live a meritorious life to our God.
Saint Paul there quite omits the first Commandement, & puts the seaventh before the sixt, which perhaps may afford matter for some idle Criticke to worke upon, but for us tis enough to know that our Apostles scope was not to rep•are the Commandements, but onely to give the abridgement of them.
Saint Paul there quite omits the First Commandment, & puts the Seventh before the sixt, which perhaps may afford matter for Some idle Critic to work upon, but for us this enough to know that our Apostles scope was not to rep•are the commandments, but only to give the abridgement of them.
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Charitas in patriâ serventior est quam in via. Aeternum enim ardentius diligitur, adeptum, quam desideratum, u• docet Sanctus Aug. lib. 1. doct. Christ. cap. 38. vid. &c. 39. Est Ciui•tas in hac vita, in•ipiens, profi•iens, perfecta (sc. suo modo) perfectissma vero est in coelo Vt asserit. Lomb l. 3. sent. in s••e dist. 29.
Charitas in patriâ serventior est quam in via. Aeternum enim Ardentius diligitur, adeptum, quam desideratum, u• docet Sanctus Aug. lib. 1. doct. christ. cap. 38. vid. etc. 39. Est Ciui•tas in hac vita, in•ipiens, profi•iens, perfecta (sc. Sue modo) perfectissma vero est in coelo Vt asserit. Lomb l. 3. sent. in s••e Dist. 29.
Qui se propter se diligit, non se vesert ad deum, sed ad seipsum conversus, non ad incommutabile aliquid (cui toto affectu inharendum) convertitur Aug. de doct. Christ. l. 1. cap. 22.
Qui se propter se diligit, non se vesert ad God, sed ad seipsum Conversus, non ad incommutabile Aliquid (cui toto affectu inharendum) convertitur Aug. de doct. christ. l. 1. cap. 22.
Vsurpatur tamen haec vox aliquando a patribus (fateor) sensu optimo ut ab Ignatio Epist. ad Rom. NONLATINALPHABET, criticita men pro vicioso amore accipiunt.
Vsurpatur tamen haec vox aliquando a Patribus (Fateor) sensu optimo ut ab Ignatio Epistle ad Rom., criticita men Pro vicioso amore accipiunt.
Amor fruendi quibuscunque creaturis, sine amore creatoris non est a D•o: per amorem creatoris, bene quisque utitur etiam creaturis Aug. lib. 4. cont. Iulian. cap. 3. Si teipsum propter teipsum, non debes diligere, non succenseat alius homo, si etiam ipsum propter deum diligis Aug. loc. cit. de doct. Christ. lib. 1. cap. 22.
Amor fruendi quibuscunque Creaturis, sine amore Creatoris non est a D•o: per amorem Creatoris, bene Quisque utitur etiam Creaturis Aug. lib. 4. contentedly. Iulian. cap. 3. Si teipsum propter teipsum, non Debes diligere, non succenseat alius homo, si etiam ipsum propter God diligis Aug. loc. cit. de doct. christ. lib. 1. cap. 22.
Conterraneus noster, •en: Beda in libro quem scripsit contra Iulianum Episcopum Eclane•sem (qui hodieque praefationis loco, commentarijs eius super Cantica praefigitur) testatur Pelagianos existimasse charitatem esse primogenitum bonum, & prorsus nativam qualitatem, quamque gratia nunquam gignit, sed quandoque nutrit, & auget. Charitas (secundum eos) velut flax est, quae suâ sponte ardet, sed spiritu, quasi vento agitata, vehementius inflammatur. Sed absolutè secundum Apostolum. Fructus spiritus Charitas Gal. 5.22.
Conterraneus Noster, •en: Beda in libro Whom scripsit contra Julian Bishop Eclane•sem (qui Hodieque praefationis loco, commentarijs eius super Cantica praefigitur) testatur Pelagians existimasse charitatem esse Primogeniture bonum, & prorsus nativam qualitatem, quamque Gratia Never gignit, sed quandoque Nourish, & auget. Charitas (secundum eos) velut flax est, Quae suâ sponte Ardet, sed spiritu, quasi Vento agitata, Vehementius inflammatur. Said absolutè secundum Apostolum. Fructus spiritus Charitas Gal. 5.22.
As the love of wife, parents, children kindred, benefactors, friends, &c. Hence Lomb. observes 3 sent. d. 29. lit. C. that the Commandement concerning our parents is honora, honour, not dilige, love, because we doe that naturally.
As the love of wife, Parents, children kindred, benefactors, Friends, etc. Hence Lomb. observes 3 sent. worser. 29. lit. C. that the Commandment Concerning our Parents is Honor, honour, not Dilige, love, Because we do that naturally.
That is, any especiall precept, for doubtlesse it is included in the generall commandement of love, as Lomb. againe notes Ib. dist. 28. lit. A. p. 144.
That is, any especial precept, for doubtless it is included in the general Commandment of love, as Lomb. again notes Ib. Dist. 28. lit. A. p. 144.
Augusti d•ctum fuit apud Senec. in prefat. Epitom. controvers. l. 4. page 286. Haterius noster sufflaminan dua• est a Deo non currere, sed decurrere videbatur. sc. in oratione su•.
August d•ctum fuit apud Seneca in Preface. Epitome. Controversy. l. 4. page 286. Haterius Noster sufflaminan dua• est a God non currere, sed decurrere Videbatur. sc. in oration su•.
Eadem est Charitas, Dei & proximi, sed quia aliud est deus, & aliud proximus, gemina dicitur, vel propter duos motus, qui in mente geruntur. Ideòque & duo praecepta dicuntur, ut alterum majus, alterum minus, quia mens magis erga deum, quam proximum, movetur Id. ibid. dist. 27. lit. C.
Same est Charitas, Dei & proximi, sed quia Aliud est deus, & Aliud Proximus, Gemina dicitur, vel propter duos motus, qui in mente geruntur. Ideòque & duo praecepta dicuntur, ut alterum Majus, alterum minus, quia Mens magis Erga God, quam Proximum, movetur Id. Ibid. Dist. 27. lit. C.
Velut lineae quo magis a se invicem distant, eo magis a centro remo •e sunt, & e converso, qu• magis a centro eò magis a se invicem distant. Deus vero (secundùm Empedo•lis doctrinam) sphaer• est cuius contrum est ubique, circumferentia vero nusquam. Et Iumblichus testatur deum circuli symbolo hieroglyphicè pingi ab Egiptiis. In circulo hoc infinito nos lineae sumus, Deus ipse centrum est nostrum. Caetera Dorotheus loco citato• pro nobis applicet sc. Deo per charitatem proximi accedimus, per odium ab eo quandum a proximo recedimus.
Velut Lineae quo magis a se invicem distant, eo magis a centro Remo •e sunt, & e converso, qu• magis a centro eò magis a se invicem distant. Deus vero (secundùm Empedo•lis Doctrinam) sphaer• est cuius contrum est ubique, circumferentia vero nusquam. Et Iumblichus testatur God circuli symbolo hieroglyphicè pingi ab Egiptiis. In Circulo hoc Infinite nos Lineae sumus, Deus ipse centrum est nostrum. Caetera Dorotheus loco citato• Pro nobis applicet sc. God per charitatem proximi accedimus, per odium ab eo quandum a proximo recedimus.
In quae verba, sic ait Greg. M. Cur. Past. part. 3. cap. 1. admonitione 23. sal (i. e. sapientia) sine pace (sc. charitatis) non vittutis est donum, sed damnationis argumentum. Sapientia enim ista est anima is, terrena, diabolica: sed sapientia quae desursum descendit, primò est pudica (i. e. quae caste intelligit) deindo pacifica, quia per elationem se minimè a proximorum societate disjungit. Quo plus sapiunt homines (sapientiâ sc. terrena quae inflat) eò a concordiae virtute desipiscunt: Haec Greg.
In Quae verba, sic ait Greg. M. Cur. Past. part. 3. cap. 1. admonition 23. sal (i. e. sapientia) sine pace (sc. charitatis) non vittutis est Donum, sed damnationis argumentum. Sapientia enim ista est anima is, Terrena, Diabolica: sed sapientia Quae desursum descendit, primò est pudica (i. e. Quae cast intelligit) deindo pacifica, quia per elationem se minimè a proximorum Societate disjungit. Quo plus sapiunt homines (sapientiâ sc. Terrena Quae inflat) eò a Concordiae virtute desipiscunt: Haec Greg.
Phrasis ipsa est Tiberij Neronis, alias Biberij Neronis, qui cum noctē, continuumque biduum, cum Pomponio Flaceo & L. Pisone, epulando potando { que } consumosisset, alteri Syriam Provinciam, alteri praefecturam urbis confestim detulit, codicillis quoque Iucundissimos & omnium horarum amicos, professus Suet. l. 3. cap. 42.
Phrase ipsa est Tiberius Nero's, alias Biberij Nero's, qui cum noctē, continuumque biduum, cum Pomponio Flaceo & L. Pisone, epulando potando { que } consumosisset, Alteri Syriam Provinciam, Alteri praefecturam urbis confestim detulit, codicillis quoque Iucundissimos & omnium horarum amicos, Professus Suet. l. 3. cap. 42.
Apostoli enim habebant potestatem uni loco, aut certae ecclesiae, sed pl•nariam, & vniversalem: Docete (ait Christus) omnes gentes: Et pradicate ••ni Creature Marc. 16 Sic Paulus missus est ad omnes gentes Act. 9.15. Rom. 1 5. ut not Reverend. Episc. Sarisburiensis Comment. in Coloss. 1. v. 1. At verò Episcopi cuiusque authoritas, restricta est uni diocaesi, aut uni saltem provinciae, vel denique, uni Patriarchatui, nec ipso Romano Episcopo excepto.
Apostles enim habebant potestatem uni loco, Or certae ecclesiae, sed pl•nariam, & Universalem: Docete (ait Christus) omnes gentes: Et pradicate ••ni Creature Marc. 16 Sic Paulus missus est ad omnes gentes Act. 9.15. Rom. 1 5. ut not Reverend. Episc Sarum Comment. in Coloss. 1. v. 1. At verò Bishops cuiusque Authoritas, restricta est uni diocaesi, Or uni Saltem provinciae, vel denique, uni Patriarchatui, nec ipso Romano Bishop excepto.
Secundum pateum traditionem, ptulus erat tricubitalis doctor, vir. sci. pusillus, & exig••e stature: Non mirum ideo est, si maior ille fuit e •onginquo reverentiae Mos enim esi vulgi, ut imperatores (iudicio Taciti lib pri. histo.) Ita quoscun { que } praepositos, decore Corporis aestimare: Sed quam parva ingentes arcula condit opes.
Secundum pateum traditionem, ptulus erat Cubit Doctor, vir. See. Pusillus, & exig••e stature: Non Mirum ideo est, si maior Isle fuit e •onginquo reverentiae Mos enim esi Vulgi, ut imperatores (Judicio Taciti lib Pray. Hist.) Ita quoscun { que } Prepositos, decore Corporis aestimare: said quam parva Ingentes arcula condit opes.
Carbones congregabis, &c Rom. 12.20. Non in maledictum et condemnationē, sed in correctionē, & poenitentiam, ut superatus beneficijs, ex•octus fervore Charita tis, inimi us sse desistat Hier. circa finem lib. 1. Advers. pelag.
Carbones congregabis, etc. Rom. 12.20. Non in Maledictum et condemnationē, sed in correctionē, & poenitentiam, ut superatus beneficijs, ex•octus fervore Charita this, inimi us sse desistat Hier. circa finem lib. 1. Adverse. Pelagius.
Charitas est dilectio qua d•ligitur Deus propter se & proximus (qui est omnis homo) propter deum, vel in Deo. Lomb. 3. sen. dist. 27. lit. B concords cum definitione Augustini lib. 3. de doct. Chris. Cap. 10 Sicut dilexi vos: id est, ad quod dilexi vos, sci. ut f• sitis, ut vitam habeatis. Lomb. loc. cita. lit. D. & ibid. lit. b, ait. sicut dilexi vos id est: propter deum. Q•• enim nisi deum, dilexit in nobis Christus, non quem h•bebamus, sed ut haberemus? &c. ex Aug. in loc. Io• ▪
Charitas est Love qua d•ligitur Deus propter se & Proximus (qui est omnis homo) propter God, vel in God Lomb. 3. sen. Dist. 27. lit. B concords cum definition Augustini lib. 3. de doct. Chris. Cap. 10 Sicut Desi vos: id est, ad quod Desi vos, See. ut f• sitis, ut vitam habeatis. Lomb. loc. cita. lit. D. & Ibid. lit. b, ait. sicut Desi vos id est: propter God. Q•• enim nisi God, dilexit in nobis Christus, non Whom h•bebamus, sed ut haberemus? etc. ex Aug. in loc. Io• ▪
Sci. His neighbour by reason of kindred or cohabitation, or some beneficiall relation: whereas hee should love his neighbour in the large• extension. i. e. every man: est enim proximus multiplex secundū Lomb. 3. sen dist. 28. 1. conditione primae nativitatis. 2. Spe conversionis; bis duo bus modis, quisque homo est proximus. 3. Propinquitate cognationis, sic est una tantum familia proximorum. 4. Ratione beneficij exhibitionit. 5. Addendum ratione propinquae cohab•tationis quae est vulgaris potius quam theologica verbi acceptio. 2. Of spirituall love towards al those that hold the founation of christianity.
See His neighbour by reason of kindred or cohabitation, or Some beneficial Relation: whereas he should love his neighbour in the large• extension. i. e. every man: est enim Proximus multiplex secundū Lomb. 3. sen Dist. 28. 1. condition primae nativitatis. 2. See conversionis; bis duo bus modis, Quisque homo est Proximus. 3. Propinquitate cognationis, sic est una Tantum familia proximorum. 4. Ration beneficij exhibitionit. 5. Addendum ratione propinquae cohab•tationis Quae est vulgaris potius quam Theological verbi acceptio. 2. Of spiritual love towards all those that hold the founation of christianity.
Non enim quaelibet haeresis destruit fundamentum & mortifera est. Notissimum est quod tum apud patres, tum Scholasticos; quilibet error circa religionem ortus haeresis d•citur, inveteratus vero & pertinaciter defensus, schisma vocatur. Immo Zacharias papa, asserentes Antipodes aliquas esse, haereseos damnavit.
Non enim Quaelibet Heresy destruit fundamentum & Deadly est. Notissimum est quod tum apud patres, tum Scholastic; Quilibet error circa religionem ortus Heresy d•citur, inveteratus vero & pertinaciter defensus, schisma vocatur. Immo Zacharias Pope, asserentes Antipodes aliquas esse, haereseos Damnavit.
This is to make Gods heritage a bird of divers (and therefore superstitious) colours, of which God complaines, Ierem. 12.9. whereas the Church should be as an army with banners Cantic. 6.10 namely in which all hold together, and follow the same colours: so let all Christians ▪ follow the unvaried ensigne of Christs Crosse.
This is to make God's heritage a bird of diverse (and Therefore superstitious) colours, of which God complains, Jeremiah 12.9. whereas the Church should be as an army with banners Cantic. 6.10 namely in which all hold together, and follow the same colours: so let all Christians ▪ follow the unvaried ensign of Christ Cross.
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Quanto dignino fratres dìcuntur, qui unum patrem deum agnoscant, qui unum spiritum biberunt sanctitaris, qui de uno utero ignorantiae ejusdem, ad unam lucem expiraverunt veritatis? Tertull. Apo cap 39.
Quanto dignino Brothers dìcuntur, qui Unum patrem God Agnoscant, qui Unum spiritum biberunt sanctitaris, qui de Uno utero ignorantiae ejusdem, ad unam lucem expiraverunt veritatis? Tertul Upon cap 39.
Sumus corpus de conscientia religionis, & disciplina veritate, & spei foedere Coim•s in caetum & quasi manufacta deum precationibus ambimus. Tertull in Apolog. cap. 39.
Sumus corpus de conscientia Religion, & Discipline veritate, & Spei foedere Coim•s in caetum & quasi manufacta God precationibus ambimus. Tertul in Apology cap. 39.
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Maecenas, toties litem agebat cum uxore, & toties amorem cum câ redinte grabat, ut dictum sit. Hunc esse, qui uxorem millies duxit cum unam habuerit: Sen Epi. 114. Idem lib. de providen. c. 3. de scribit eundem Maecenateum, amoribus anxium & morosae uxoris quoridiana repudi• deflentem.
Maecenas, Twice litem agebat cum uxore, & Twice amorem cum can redinte grabat, ut dictum sit. Hunc esse, qui uxorem Thousands duxit cum unam habuerit: Sen Epi. 114. Idem lib. de Providence. c. 3. de Scribit eundem Maecenateum, amoribus anxium & morosae uxoris quoridiana repudi• deflentem.
Charitas enim semper in unitate affectionis: sed non semper in iudiciorum concordia consistit; iuxta Aquin. Hinc Apostolus, Rom. 14.1. &c. infirmum in fide, vult recipi (sc. charitate fraterna) sed non ad dubias disputationes: sci. circa diversas opiniones, de rebus non fundamentalibus.
Charitas enim semper in unitate affectionis: sed non semper in Judiciorum Concord consistit; Next Aquinas Hinc Apostles, Rom. 14.1. etc. Infirmum in fide, vult recipi (sc. charitate fraterna) sed non ad dubias disputationes: See. circa diversas opiniones, de rebus non fundamentalibus.
Levita ille Iudicum cap. 17. v. 7, 8. &c. Qui nullo regente Israelem (ver. 6. errabundus victum & vestitum, vill suo ministerio, (quod talipretio aestimabatur) quaeritabat. Aut qualis erat, cirumforaneus ille monachus, rumigerulus rabula, quiper imperitorum circulos, muliercularum que symposia, contra Hieronymum declamabat, ut test•tur ipse Hierony Episto. ad Domini•• Ideò Concilium Tridentinum vagos huiusmodi praedicantes consulto prohibuit.
Levite Isle Judgment cap. 17. v. 7, 8. etc. Qui nullo regent Israel (for. 6. errabundus victum & vestitum, will Sue Ministerio, (quod talipretio aestimabatur) quaeritabat. Or qualis erat, cirumforaneus Isle Monachus, rumigerulus rabula, quiper imperitorum circulos, muliercularum que symposia, contra Hieronymus declamabat, ut test•tur ipse Hierarchy Epistle. ad Domini•• Ideò Concilium Trent vagos huiusmodi praedicantes consulto prohibuit.
Ambr. Tom. 4. l. de digni. sa. serdota. cap. 4. (in Tit. 1.6. unius uxoris virum) Si ad superficiem tantum literae respiciamus, prohibet digamum episcopum ordinari Si vero ad altiorem sensum conscendimus, inhibet Episcopum duas usurpare ecclesias. Et si adhuc introrsus prosundio ra perscruteris, monet, ne post Catholicum dogma, sensum inveniatur Episcopum habere hereticum, sed Christianem tantum Catholicam, & orthodoxam asso iet, fidem, ut unius tantummodo uxoris & Catholicae Ecclesiae vir, Episcopus vocitetur.
Ambrose Tom. 4. l. de Worthy. sa. serdota. cap. 4. (in Tit. 1.6. unius uxoris virum) Si ad superficiem Tantum literae respiciamus, Prohibet digamum Bishop ordinari Si vero ad altiorem sensum conscendimus, inhibet Bishop Duas usurpare Ecclesiastes. Et si Adhoc introrsus prosundio ra perscruteris, monet, ne post Catholicum dogma, sensum inveniatur Bishop habere Hereticum, sed Christianem Tantum Catholicam, & Orthodoxam asso jet, fidem, ut unius tantummodo uxoris & Catholic Ecclesiae vir, Episcopus vocitetur.
Schismaticall practises are to be avoided as well as schismaticall opinions; for factious courses and factious conceipts doe reciprocally beget one the other, so that shee which is the daughter of schisme, by prodigious incest; becomes againe the fruitfull mother of division. Mater me genuit, mater mox gignitur ex me.
Schismatical practises Are to be avoided as well as Schismatical opinions; for factious courses and factious conceits do reciprocally beget one the other, so that she which is the daughter of Schism, by prodigious Incest; becomes again the fruitful mother of division. Mater me genuit, mater mox gignitur ex me.
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Cui similis fere peromina Otho, de quotacit. l. 1. hi Nec deerat: Otho protendens manum adorare vulgum iacere oscula, et omnia serviliter pro dommatione. Subdolum quoque hanc artem capiandi populum describit psalmista. Psal. 10.9, 10. Et Apostolus ipse, 2 Tim. 3. v. 5, 6, 7. Gal. 4 15.
Cui Similis fere peromina Otho, de quotacit. l. 1. him Nec deerat: Otho protendens manum adorare vulgum iacere oscula, et omnia serviliter Pro dommatione. Subdolum quoque hanc Artem capiandi Populum describit Psalmist. Psalm 10.9, 10. Et Apostles ipse, 2 Tim. 3. v. 5, 6, 7. Gal. 4 15.
Ipsissima August. verba sunt Tom. 10. pag. 232. serm. 39. de Temp Si non vacat omnes paginas Scripturarum evolvere, tene Charitatem, et in ea invenies omnem scientiam. Ita tenebis, quod in Scriptura didicisti, tenebis etiam quod non didusti, Quia â Charitate tota lex et prophete pendent, In eo quod intelligis, charitas patet, in eo quod non intelligis, Charitas latet. Ille itaque tenet, & quod patet, & quod latet in divinis sermonibus, qui charitatem tenet in moribus. Vinculum est mentium, sine qua dives pauper est, & cum qua pauper dives est. Quanta est ista? Animarum salus, scientiae solidamentum, fidei fructus, divitiae pauperum, vita moricatium. Sola est, quam faelicitas aliena nompremit, qui a non aemulatur Sola est quam faelicitas sua non extollit, quia non inflatur. Inter opprobria secitra est. Inter odia benefica est. Inter iras placida est; Inter insidias innocens. Ideo tolerat omnia, &c. ibid.
Ipsissima August. verba sunt Tom. 10. page. 232. sermon. 39. de Temp Si non vacat omnes paginas Scripturarum evolvere, tene Charitatem, et in ea Invenies omnem scientiam. Ita tenebis, quod in Scripture didicisti, tenebis etiam quod non didusti, Quia â Charitate tota lex et Prophet pendent, In eo quod intelligis, charitas patet, in eo quod non intelligis, Charitas latet. Isle itaque tenet, & quod patet, & quod latet in divinis sermonibus, qui charitatem tenet in moribus. Vinculum est mentium, sine qua dives pauper est, & cum qua pauper dives est. Quanta est ista? Animarum salus, scientiae solidamentum, fidei fructus, divitiae Pauperum, vita moricatium. Sola est, quam faelicitas Aliena nompremit, qui a non aemulatur Sola est quam faelicitas sua non extollit, quia non inflatur. Inter Opprobria secitra est. Inter Odia benefica est. Inter iras Placida est; Inter Insidias Innocent. Ideo tolerate omnia, etc. Ibid.
