Kath' hyperbolen hodos. Or, The way of love, set forth in a sermon preached at Pauls Septemb: 10. 1648. Before the Right Honourable, John Warner Esq; then Lord Mayor of the City of London. By Richard Kentish, Preacher of the gospel at Katharines, neere the Tower of London.
The WAY of LOƲE. Set forth in A SERMON, Preached before the Right honourable JOHN WARNER Esquire, late Lord Mayor of the City of LONDON. EPHESIANS 5.2.
The WAY of LOƲE. Set forth in A SERMON, Preached before the Right honourable JOHN WARNER Esquire, late Lord Mayor of the city of LONDON. EPHESIANS 5.2.
or at best, contemplatively, contenting themselvs with notionall speculations: Thus like blind Sodomites, they weary themselves to find the doore, or way to felicity;
or At best, contemplatively, contenting themselves with notional speculations: Thus like blind Sodomites, they weary themselves to find the door, or Way to felicity;
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What they could not meet with, our Apostle here holds forth, they had their waies, Paul hath his way, which is indeed a most excellent way; and that is the way of Love. To walk in this way, will afford content in life, and comfort at death;
What they could not meet with, our Apostle Here holds forth, they had their ways, Paul hath his Way, which is indeed a most excellent Way; and that is the Way of Love. To walk in this Way, will afford content in life, and Comfort At death;
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and anger, and clamor, and evill speaking, with all malice, and ver. 32. he would have them to be kind one to another, tender hearted, forgiving one another,
and anger, and clamor, and evil speaking, with all malice, and for. 32. he would have them to be kind one to Another, tender hearted, forgiving one Another,
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In this fifth Chapter he exhorts, 1. To imitate God, ver. 1. be ye followers of God as dear children, shew your selves children of such a Father, in pardoning and forgiving one another. 2. He exhorts to immitate Jesus Christ in his great love,
In this fifth Chapter he exhorts, 1. To imitate God, ver. 1. be you followers of God as dear children, show your selves children of such a Father, in pardoning and forgiving one Another. 2. He exhorts to imitate jesus christ in his great love,
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1. Because as in a walk there be two tearms. 1. From which we goe, 2. To which we goe. So in our lives, there are the tearms from which, and to which, from the Wombe, to the Tombe; from the Cradle, to the Coffin; from birth, to buriall.
1. Because as in a walk there be two terms. 1. From which we go, 2. To which we go. So in our lives, there Are the terms from which, and to which, from the Womb, to the Tomb; from the Cradle, to the Coffin; from birth, to burial.
so life many times proves burdensome, so that some are weary of living. Rebekah said, Gen. 27.46. I am weary of my life because of the Daughters of Heth. And Job saith, chap. 10.1. My soul is weary of my life;
so life many times Proves burdensome, so that Some Are weary of living. Rebekah said, Gen. 27.46. I am weary of my life Because of the Daughters of Heth. And Job Says, chap. 10.1. My soul is weary of my life;
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but the longest are not very long. Such is mans life; but a span long, Psal. 39.5. It is said, Job 14.1. Man that is born of a woman is of few dayes, or is short of dayes.
but the longest Are not very long. Such is men life; but a span long, Psalm 39.5. It is said, Job 14.1. Man that is born of a woman is of few days, or is short of days.
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there are many that walk as enemies to the crosse of Christ, minding earthly things. Phil. 3.18.19. Those walk foolishly. Oh let us walk after another manner, wisely, Col. 4.5. Walk wisely towards them that are without.
there Are many that walk as enemies to the cross of christ, minding earthly things. Philip 3.18.19. Those walk foolishly. O let us walk After Another manner, wisely, Col. 4.5. Walk wisely towards them that Are without.
or fellowship with them, or to conforme to them, but as they have occasion to be among them, to walk wisely towards them, that they may neither wound their own Consciences,
or fellowship with them, or to conform to them, but as they have occasion to be among them, to walk wisely towards them, that they may neither wound their own Consciences,
Who doth the Apostle speak to in this place? Who are the persons upon whom the Apostle presseth this Exhortation? Ephes. 1.1, They are the Saints of Ephesus, the faithfull in Christ Jesus.
Who does the Apostle speak to in this place? Who Are the Persons upon whom the Apostle Presseth this Exhortation? Ephesians 1.1, They Are the Saints of Ephesus, the faithful in christ jesus.
therefore the Apostle John cryes out 1 John 3.1. Behold what manner of love the Father hath bestowed on us, or how great love the Father hath bestowed on us.
Therefore the Apostle John cries out 1 John 3.1. Behold what manner of love the Father hath bestowed on us, or how great love the Father hath bestowed on us.
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Now I beseech you let us consider, shall God love us, and shall not we love him? Doth not love require love? Shall not we love him that hath loved us first.
Now I beseech you let us Consider, shall God love us, and shall not we love him? Does not love require love? Shall not we love him that hath loved us First.
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Peter thou talkest more then these, but dost thou love more then these? It intimates that they all did love Christ and so must we, and good reason for it;
Peter thou talkest more then these, but dost thou love more then these? It intimates that they all did love christ and so must we, and good reason for it;
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4. Christians must love their enemies, so saith our Saviour Mat. 5.44. Love your enemies, blesse them that curse you, &c. And this will be of speciall advantage: for Rom. 12.20. In so doing thou shalt heap coales of fire upon his head.
4. Christians must love their enemies, so Says our Saviour Mathew 5.44. Love your enemies, bless them that curse you, etc. And this will be of special advantage: for Rom. 12.20. In so doing thou shalt heap coals of fire upon his head.
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How is that? There are coales. 1. Of Conversion. 2. Of Confusion: You know coales do either melt and soften, or else marre and consume. If our enemies belong to God, our love to them will melt them, convert them,
How is that? There Are coals. 1. Of Conversion. 2. Of Confusion: You know coals do either melt and soften, or Else mar and consume. If our enemies belong to God, our love to them will melt them, convert them,
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5. Christians should love one another. This is the main thing the point drives at. Now secondly, Why should Christians love one another, what reasons are there for it?
5. Christians should love one Another. This is the main thing the point drives At. Now secondly, Why should Christians love one Another, what Reasons Are there for it?
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that is, let this be your uppermost garment, put on all other graces first, and then cover them with this garment of love, our uppermost garments are usually more large and more comely then the rest;
that is, let this be your uppermost garment, put on all other graces First, and then cover them with this garment of love, our uppermost garments Are usually more large and more comely then the rest;
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In the Originall there are two Negatives, which among the Latines make an affirmative, but among the Greekes, they are a more strong Negation. We must Owe NONLATINALPHABET to no man, then we must give to every man his due, Tribute to whom tribute, custome to whom custome, feare to whom feare, honour to whom honour belongeth, Rom. 13.7. Give the Magistrate his due, the Minister his due, (the Labourer is worthy of his hire;) the poore their due; and your neighbour his due.
In the Original there Are two Negatives, which among the Latins make an affirmative, but among the Greeks, they Are a more strong Negation. We must Owe to no man, then we must give to every man his endue, Tribute to whom tribute, custom to whom custom, Fear to whom Fear, honour to whom honour belongeth, Rom. 13.7. Give the Magistrate his endue, the Minister his endue, (the Labourer is worthy of his hire;) the poor their due; and your neighbour his endue.
What of that? he that owes money to make himself rich, makes more hast to be rich then good speed, Prov. 28.20. He that maketh hast to be rich, shall not be innocent, or shall not be unpunished; he may perhaps drop into such a snare, that he cannot easily winde himself out of, 1 Tim. 6.9. They that will be rich, fall into temptation and a snare, &c. Therefore take not that course, but rather take this Counsell, Owe no man any thing.
What of that? he that owes money to make himself rich, makes more haste to be rich then good speed, Curae 28.20. He that makes haste to be rich, shall not be innocent, or shall not be unpunished; he may perhaps drop into such a snare, that he cannot Easily wind himself out of, 1 Tim. 6.9. They that will be rich, fallen into temptation and a snare, etc. Therefore take not that course, but rather take this Counsel, Owe no man any thing.
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so that Christians must love one another: This is the second precept for it. 3. The third precept is that of our Saviour, John 13.34. A new Commandement I give unto you, that you love one another, as I have loved you, that ye also love one another.
so that Christians must love one Another: This is the second precept for it. 3. The third precept is that of our Saviour, John 13.34. A new Commandment I give unto you, that you love one Another, as I have loved you, that you also love one Another.
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In which words you have a Command to love one another, which is backed with three Arguments, taken. 1. A novitate praecepti: from the newness of the precept 2. A potestate praecipientis: from the Authority of him that Commands. 3. Ab exemplo praecipientis: from the example of the Commander.
In which words you have a Command to love one Another, which is backed with three Arguments, taken. 1. A Novitiate Precepts: from the newness of the precept 2. A potestate praecipientis: from the authority of him that Commands. 3. Ab exemplo praecipientis: from the Exampl of the Commander.
1. The first Argument is taken a novitate praecepti, from the newnesse of the Command, a new Commandement. But why a new Commandement? was it never Commanded before? Did the Lord never require his people to love one another till now? yes certainly, Lev. 19.18. thou shalt love thy Neighbour as thy self:
1. The First Argument is taken a Novitiate Precepts, from the newness of the Command, a new Commandment. But why a new Commandment? was it never Commanded before? Did the Lord never require his people to love one Another till now? yes Certainly, Lev. 19.18. thou shalt love thy Neighbour as thy self:
2 New, that is excellent, Psal. 33.3. Sing unto the Lord a new song, that is, a rare or excellent song; so here a new Command, that is an excellent Command, a choyse Command, which Christ would have them to esteeme of at an high rate;
2 New, that is excellent, Psalm 33.3. Sing unto the Lord a new song, that is, a rare or excellent song; so Here a new Command, that is an excellent Command, a choice Command, which christ would have them to esteem of At an high rate;
but now tis growen old, tis like an old Almanack little regarded.) Now Christ would have this Command to be alwayes as new to them, that it may be in high esteeme,
but now this grown old, this like an old Almanac little regarded.) Now christ would have this Command to be always as new to them, that it may be in high esteem,
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3 A new Commandement, that is, a renewed Commandement, which Christ hath given a fresh, it being before, almost blotted out of mens hearts and minds. 4 A new Commandement, because given now without those Ceremonies that were given with it, in Moses time. 5 A new Commandement, because now given under the new Testament to a new people, 2 Cor. 5.17.
3 A new Commandment, that is, a renewed Commandment, which christ hath given a fresh, it being before, almost blotted out of men's hearts and minds. 4 A new Commandment, Because given now without those Ceremonies that were given with it, in Moses time. 5 A new Commandment, Because now given under the new Testament to a new people, 2 Cor. 5.17.
as one of the Lawes of that Kingdom wherein Christ is King, and hence it is called Christs Commandement, John 15.12. This is my Commandement (saith Christ) that ye love one another.
as one of the Laws of that Kingdom wherein christ is King, and hence it is called Christ Commandment, John 15.12. This is my Commandment (Says christ) that you love one Another.
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This is the second Argument taken from the Authority of the Commander. 3. The third Argument is taken ab exemplo praecipientis, from the example of the Commander;
This is the second Argument taken from the authority of the Commander. 3. The third Argument is taken ab exemplo praecipientis, from the Exampl of the Commander;
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And is this a thing Commanded? Is not this then a sufficient reason why we should love one another? when the Lord would have Josua couragious, he useth this Argument. Josua 1.9. Have not I Commanded thee? be strong, intimating that the bare Command of God is reason enough to perswade a godly soul to yeeld obedience.
And is this a thing Commanded? Is not this then a sufficient reason why we should love one Another? when the Lord would have Joshua courageous, he uses this Argument. Joshua 1.9. Have not I Commanded thee? be strong, intimating that the bore Command of God is reason enough to persuade a godly soul to yield Obedience.
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Absalom makes his bare Command an argument to perswade his Servants to do an evill act. 2 Sam. 13.28. When I say unto you, smite Amnon, then kill him, fear not;
Absalom makes his bore Command an argument to persuade his Servants to do an evil act. 2 Sam. 13.28. When I say unto you, smite Amnon, then kill him, Fear not;
And when Christ saith, love one another, shall not his Disciples do as he Commands? Is it not fit Christ should have as great authority over his Servants as Absalom had over his? shall Absaloms Servants yeild obedience to his Command in a sinfull, cruell, bloudy matter,
And when christ Says, love one Another, shall not his Disciples do as he Commands? Is it not fit christ should have as great Authority over his Servants as Absalom had over his? shall Absaloms Servants yield Obedience to his Command in a sinful, cruel, bloody matter,
Reason 2. Christians must love one another, because they are brethren; hence that phrase, 1 Pet. 2.16. Love the brotherhood; a Company of Christians are a brotherhood, a Company of Brethren, and must therefore love as Brethren; so 1 Pet. 3.8. love as Brethren, the originall word signifies be loving to the Brethren.
Reason 2. Christians must love one Another, Because they Are brothers; hence that phrase, 1 Pet. 2.16. Love the brotherhood; a Company of Christians Are a brotherhood, a Company of Brothers, and must Therefore love as Brothers; so 1 Pet. 3.8. love as Brothers, the original word signifies be loving to the Brothers.
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Now then, as they that are born of the same Father and Mother are brethren: so all Christians having the same spirituall Father and mother, must needs be brethren also;
Now then, as they that Are born of the same Father and Mother Are brothers: so all Christians having the same spiritual Father and mother, must needs be brothers also;
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There are some things that are pleasant but not good, as unjust gotten goods they seeme very sweet and pleasant, Pro. 20.17. Bread of deceit is sweet to a man, that is, means craftily or unjustly gotten, is very pleasant to a worldly minded man;
There Are Some things that Are pleasant but not good, as unjust got goods they seem very sweet and pleasant, Pro 20.17. Bred of deceit is sweet to a man, that is, means craftily or unjustly got, is very pleasant to a worldly minded man;
Both good and pleasant, because the Lord hath commanded his blessing to rest upon them. Psa. 133.3. This is the second reason why Christians should love one another.
Both good and pleasant, Because the Lord hath commanded his blessing to rest upon them. Psa. 133.3. This is the second reason why Christians should love one Another.
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A third reason is, Because others will hate them, he that is a Christian indeed: hath few freinds, many foes Psa. 3.1. Lord how are they increased that trouble me, many are they that rise up against me.
A third reason is, Because Others will hate them, he that is a Christian indeed: hath few Friends, many foes Psa. 3.1. Lord how Are they increased that trouble me, many Are they that rise up against me.
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David had many enemies, not only Saul and his party, but after that, even his sonne Absolom also and all this because of his goodnesse. Psal. 38.19.20. They that hate me wrongfully are multiplyed, and the reason is laid down afterwards, because I follow the thing that good is:
David had many enemies, not only Saul and his party, but After that, even his son Absalom also and all this Because of his Goodness. Psalm 38.19.20. They that hate me wrongfully Are multiplied, and the reason is laid down afterwards, Because I follow the thing that good is:
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Neither was this Davids case only, but the case of all the godly in all ages, Noah had an whole world against him, Lot had all the Edomites; Iehosaphat had a great multitude of enemies 2 Chro. 20.12. and we read, Psal. 83.6.
Neither was this Davids case only, but the case of all the godly in all ages, Noah had an Whole world against him, Lot had all the Edomites; Jehoshaphat had a great multitude of enemies 2 Chro 20.12. and we read, Psalm 83.6.
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shall enemies conbine together against them, and shall not they by love serve and help one another: We finde Luke. 23.12. Herod and Pilate that had been at variance could be made friends to Crucifye Christ:
shall enemies conbine together against them, and shall not they by love serve and help one Another: We find Lycia. 23.12. Herod and Pilate that had been At variance could be made Friends to Crucify christ:
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A fourth reason is, Because this will evidence that we are the disciples of Christ; Brotherly love is not the Charracter of an Incendiary, but rather of a disciple.
A fourth reason is, Because this will evidence that we Are the Disciples of christ; Brotherly love is not the Character of an Incendiary, but rather of a disciple.
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First, love to the brethren, will discover to us that we are the disciples of Christ. 1 Ioh. 3.14. We know that we are passed from death to life, because we love the brethren.
First, love to the brothers, will discover to us that we Are the Disciples of christ. 1 John 3.14. We know that we Are passed from death to life, Because we love the brothers.
Where the Apostle makes it an infallibile Character of spirituall life, and this is the support of many souls, who sometimes have no other evidence to lay hold on but this of love to the Saints.
Where the Apostle makes it an infallibile Character of spiritual life, and this is the support of many Souls, who sometime have no other evidence to lay hold on but this of love to the Saints.
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Let us seriously consider these particulars. 1. Whether we count the godly the only excellent ones or not: as the psalmist doth. Psal. 16.3. The Saints that are on the earth, the excellent in whom is all my delight.
Let us seriously Consider these particulars. 1. Whither we count the godly the only excellent ones or not: as the psalmist does. Psalm 16.3. The Saints that Are on the earth, the excellent in whom is all my delight.
In their judgements they are perswaded well of them, but their affections runnes another way. But now those that are godly indeed, they love the Saints above all others;
In their Judgments they Are persuaded well of them, but their affections runs Another Way. But now those that Are godly indeed, they love the Saints above all Others;
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the houshold of faith are the most precious in their esteeme, they are the most excellent, in these their soules chiefly do delight. 2. Let us Consider whether we therefore esteeme the godly because we see the Image of Christ in them or not, wicked men may love them as they are good neighbors, good servants,
the household of faith Are the most precious in their esteem, they Are the most excellent, in these their Souls chiefly do delight. 2. Let us Consider whither we Therefore esteem the godly Because we see the Image of christ in them or not, wicked men may love them as they Are good neighbours, good Servants,
or good common wealths men yet hate them as Christians, would love them better, but that they are so holy, so nice, so strict; as a prelate once said by a godly able Minister;
or good Common wealths men yet hate them as Christians, would love them better, but that they Are so holy, so Nicaenae, so strict; as a prelate once said by a godly able Minister;
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But now a godly man loves him that is godly, eo nomine, because godly, as Iohn loved the elect Lady. 2 Ioh. 1.2. whom I love in the truth, for the truth sake which dwelleth in us:
But now a godly man loves him that is godly, eo nomine, Because godly, as John loved the elect Lady. 2 John 1.2. whom I love in the truth, for the truth sake which dwells in us:
and the more he sees of Christ in a soule, the more doth he love the soule this is a second thing to be considered. 3. Let us consider whether we love all the Saints or not:
and the more he sees of christ in a soul, the more does he love the soul this is a second thing to be considered. 3. Let us Consider whither we love all the Saints or not:
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or to that man because his judgement and mine jump. But love must be to all the Saints though unknown, yet hearing of their graces our hearts should be drawn out towards them, a godly man better knowes his love to the godly,
or to that man Because his judgement and mine jump. But love must be to all the Saints though unknown, yet hearing of their graces our hearts should be drawn out towards them, a godly man better knows his love to the godly,
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but to love them when they are under reproach, to love them, in a prison, on a pillary, this will argue godlinesse, he is the true friend that loveth at all times, and he loves as a brother that loves inadversity Pro. 17.17. By these things wee may judge of our love, if we find it sound, it will evidence to us, that we are the disciples of Christ.
but to love them when they Are under reproach, to love them, in a prison, on a pillary, this will argue godliness, he is the true friend that loves At all times, and he loves as a brother that loves inadversity Pro 17.17. By these things we may judge of our love, if we find it found, it will evidence to us, that we Are the Disciples of christ.
By this shall all men know that ye are my disciples, if ye love one another, Christ doth not say, by this ye shall be made my disciples, for love doth not make disciples, but discovers them;
By this shall all men know that you Are my Disciples, if you love one Another, christ does not say, by this you shall be made my Disciples, for love does not make Disciples, but discovers them;
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1. By their similitude or likenesse to Christ, he was full of love, and if they shew love every one wil say they follow him, you know many times the Scholler writs so like his Master, that a man may say, you were taught by such a master, you write after his Coppy,
1. By their similitude or likeness to christ, he was full of love, and if they show love every one will say they follow him, you know many times the Scholar writs so like his Master, that a man may say, you were taught by such a master, you write After his Copy,
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so Christians by their love may be known to have been taught of Christ, whose precepts were for love. 2. Where there is true faith every one knowes there is a disciple of Christ, for faith doth make disciples:
so Christians by their love may be known to have been taught of christ, whose Precepts were for love. 2. Where there is true faith every one knows there is a disciple of christ, for faith does make Disciples:
but wheresoever there is true faith, there is love. Gal. 5.6. faith worketh by love, and faith and love are joyned together. Eph. 1.15. faith in the Lord Iesus, and love to all the Saints.
but wheresoever there is true faith, there is love. Gal. 5.6. faith works by love, and faith and love Are joined together. Ephesians 1.15. faith in the Lord Iesus, and love to all the Saints.
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now where ever the spirit is, there is love, for love is one of the fruits of it. Gal. 5.22. Now the fruit of the spirit is love &c. so that this will be a notable discovery whether we be disciples or not.
now where ever the Spirit is, there is love, for love is one of the fruits of it. Gal. 5.22. Now the fruit of the Spirit is love etc. so that this will be a notable discovery whither we be Disciples or not.
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unlesse there be this brotherly love among us, 1 Cor. 13.1. Though I speake with the tongues of men and Angels and have not Charity, I am as sounding brasse or a tinckling cymball:
unless there be this brotherly love among us, 1 Cor. 13.1. Though I speak with the tongues of men and Angels and have not Charity, I am as sounding brass or a tinkling cymbal:
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though I have the gift of Prophecy and understand all misteries, and all knowledge, and have not Charity, I am nothing: though I bestow all my goods to feed the poore,
though I have the gift of Prophecy and understand all Mysteres, and all knowledge, and have not Charity, I am nothing: though I bestow all my goods to feed the poor,
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though I give my body to be burned, and have not Charity, it profiteth me nothing, but you will say, can any man doe these things without love; yes sure:
though I give my body to be burned, and have not Charity, it profiteth me nothing, but you will say, can any man do these things without love; yes sure:
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there is so much quarrelling, jangling, heart-rising, bitter contention to be found, that brotherly love seemes to be gone out of the land, Lady love hath taken her leave of us, our Saviour indeed foretold as much, Mat. 24.12. Because iniquity shall abound, the love of many shall wax cold.
there is so much quarreling, jangling, heart-rising, bitter contention to be found, that brotherly love seems to be gone out of the land, Lady love hath taken her leave of us, our Saviour indeed foretold as much, Mathew 24.12. Because iniquity shall abound, the love of many shall wax cold.
where there is true love, though the persons be many, yet they have but one heart (as it were) Acts. 4.32. And the multitude of them that beleeved were of one heart and of one soule:
where there is true love, though the Persons be many, yet they have but one heart (as it were) Acts. 4.32. And the multitude of them that believed were of one heart and of one soul:
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Where consider, 1. who they were that are here spoken of, beleevers, 2. how many there were, not a few, there was a multitude of them, 3. what an unity there was among them, they were of one heart and of one soul:
Where Consider, 1. who they were that Are Here spoken of, believers, 2. how many there were, not a few, there was a multitude of them, 3. what an unity there was among them, they were of one heart and of one soul:
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though many persons, yet all of one mind, Neither was there any controversiy among them (as Beza hath observed out of an ancient Greek Copy) here was true brotherly love:
though many Persons, yet all of one mind, Neither was there any controversiy among them (as Beza hath observed out of an ancient Greek Copy) Here was true brotherly love:
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doe not you think there wants love, when professors cannot meet together, but their meeting is so farre from uniting, that it begets vaine jangling. 2. True love doth Sympathize with others, It doth not only Rejoyce with them that rejoyce, but it doth also weep with them that weepe, Rom. 12.15.
do not you think there Wants love, when professors cannot meet together, but their meeting is so Far from uniting, that it begets vain jangling. 2. True love does Sympathise with Others, It does not only Rejoice with them that rejoice, but it does also weep with them that weep, Rom. 12.15.
yet) come to the widdowes streight, a little meale in a barrell, and a little oyle in a Cruise, and when they have eat that, they must dye, for ought they know,
yet) come to the widow's straight, a little meal in a barrel, and a little oil in a Cruise, and when they have eat that, they must die, for ought they know,
Doe not say, wee have it not, your silken backs, silver skirts, your golden & pearly fingers besides your riots and excessive feastings, proclaime the contrary:
Do not say, we have it not, your silken backs, silver skirts, your golden & pearly fingers beside your riots and excessive feastings, proclaim the contrary:
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how is he looked upon as an enemy, truely here wants love, for true love is not apt to take offence, We reade, Gal. 4.15.16. I hear you record (saith the Apostle) that if it had been possible you would have plucked out your own eyes and given them unto me;
how is he looked upon as an enemy, truly Here Wants love, for true love is not apt to take offence, We read, Gal. 4.15.16. I hear you record (Says the Apostle) that if it had been possible you would have plucked out your own eyes and given them unto me;
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Iealousie is suspicious, (the jealous husband suspects his wife is incontinent though never so chast) but true love is not so, 1 Cor, 13.5. love thinketh no evill: it doth not draw evill conclusions from words or actions:
Jealousy is suspicious, (the jealous husband suspects his wife is incontinent though never so chaste) but true love is not so, 1 Cor, 13.5. love Thinketh no evil: it does not draw evil conclusions from words or actions:
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and Ioshua would have perswaded him to forbid them: no, saith Moses. Num. 11.29. Doc no• envy them for my sake, would God all the Lords people were prophets,
and Ioshua would have persuaded him to forbid them: no, Says Moses. Num. 11.29. Doc no• envy them for my sake, would God all the lords people were Prophets,
such a spirit was in Iohn the Baptist when his disciples came murmuring to see Christ have so many followers. Ioh. 3.30. here joyceth at it, saying hee must increase, but I must decrease. But alas there are but few of this spirit among us:
such a Spirit was in John the Baptist when his Disciples Come murmuring to see christ have so many followers. John 3.30. Here joyceth At it, saying he must increase, but I must decrease. But alas there Are but few of this Spirit among us:
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Oh, how it troubles some to heare the people say, Saul hath slaine his thousands David his ten thousands, 1 Sam. 18.7.8. This argues a spirit of envy is to prevalent, but love is wanting. 7. True love will not be studious of designs against others;
O, how it Troubles Some to hear the people say, Saul hath slain his thousands David his ten thousands, 1 Sam. 18.7.8. This argues a Spirit of envy is to prevalent, but love is wanting. 7. True love will not be studious of designs against Others;
It was an argument that Saul did beare no love to David when he would bestow Michal his daughter on him to ensnare him, 1 Sam. 18.21. It was an argument Haman did beare no good will to the Iewes when he had laid a plot to cut them all off.
It was an argument that Saul did bear no love to David when he would bestow Michal his daughter on him to ensnare him, 1 Sam. 18.21. It was an argument Haman did bear no good will to the Iewes when he had laid a plot to Cut them all off.
How shall we be rid of such persons (say some) Let's get them out of all places of trust, get such a government settled which they will never close with,
How shall we be rid of such Persons (say Some) Let's get them out of all places of trust, get such a government settled which they will never close with,
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On the other side, how shall wee be rid of such and such (say others) Let us get all the power out of their hands though they be never so able and faithfull;
On the other side, how shall we be rid of such and such (say Others) Let us get all the power out of their hands though they be never so able and faithful;
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Sight moves affection more then hearing, (therefore when Queen Sheba saw Salomon in his royalty and had experimented his wisdom, shee was more taken with him than before,
Sighed moves affection more then hearing, (Therefore when Queen Sheba saw Solomon in his royalty and had experimented his Wisdom, she was more taken with him than before,
Secondly, This want of brotherly love among professors doth provoke God exceedingly: Parents cannot endure to see their Children quarrell one with another:
Secondly, This want of brotherly love among professors does provoke God exceedingly: Parents cannot endure to see their Children quarrel one with Another:
Cannot you agree (saith the Father,) I will make you agree, do you fall out, I will make you friends (saith hee,) then he takes the rod and lashes first one and then another till he hath made them quiet:
Cannot you agree (Says the Father,) I will make you agree, do you fallen out, I will make you Friends (Says he,) then he Takes the rod and Lashes First one and then Another till he hath made them quiet:
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So our heavenly Father when he sees his Children wrangling, & contesting heele have more power then I (saith one) hee hath more followers then I (saith the other) Is it so indeed, saith God; Can you not agree;
So our heavenly Father when he sees his Children wrangling, & contesting heel have more power then I (Says one) he hath more followers then I (Says the other) Is it so indeed, Says God; Can you not agree;
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I will scourge you both, till I have made you friends (saith hee) Isa. 9.21. Manasses against Ephraim, and Ephraim against Manasses, and they together shal be against Iudah, for all this his anger is not turned away:
I will scourge you both, till I have made you Friends (Says he) Isaiah 9.21. Manasses against Ephraim, and Ephraim against Manasses, and they together shall be against Iudah, for all this his anger is not turned away:
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If Manasses, Ephraim, and Iudah, cannot agree, they must not expect to have Gods anger turned away, so long as professors are angry one with another, they cannot expect any other but that God should be angry with them;
If Manasses, Ephraim, and Iudah, cannot agree, they must not expect to have God's anger turned away, so long as professors Are angry one with Another, they cannot expect any other but that God should be angry with them;
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and whether it be not one cause of our impending sad Callamities. Thirdly, This want of Brotherly love makes religion suffer, what say Papists and carnall Gospellers,
and whither it be not one cause of our impending sad Calamities. Thirdly, This want of Brotherly love makes Religion suffer, what say Papists and carnal Evangelists,
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when they see such hot Contests among the strictest professors of the Gospel, sure (say they) there is nothing Right among them, They cry shame on that Religion that hath so much discord,
when they see such hight Contests among the Strictest professors of the Gospel, sure (say they) there is nothing Right among them, They cry shame on that Religion that hath so much discord,
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Why is that phrase of the Cananites and Perizzites dwelling in the land put in there? How doth this depend upon the former? It imports thus much? That it was very unmeet for these two godly persons,
Why is that phrase of the Canaanites and Perizzites Dwelling in the land put in there? How does this depend upon the former? It imports thus much? That it was very unmeet for these two godly Persons,
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It is pernitious too, and endangereth the undoing of Churches, Cities, Kingdoms, families, & what not, for, 1. thereby the enemy gets great advantage, Divide et impera, is his maxime, Put differences among them, & you may doe what you will with them, what saith our Saviour, Mat. 12.25. Every Kingdome divided against it selfe, is brought to desolation, and every City or house divided against it selfe, shall not stand, The Roman Anti-Christ hath gained much by Protestants divisions:
It is pernicious too, and endangereth the undoing of Churches, Cities, Kingdoms, families, & what not, for, 1. thereby the enemy gets great advantage, Divide et Impera, is his maxim, Put differences among them, & you may do what you will with them, what Says our Saviour, Mathew 12.25. Every Kingdom divided against it self, is brought to desolation, and every city or house divided against it self, shall not stand, The Roman Antichrist hath gained much by Protestants divisions:
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2. Hereby we shall destroy our selves, if the Enemy will not doe it, we shall doe it without him. Gal. 5.15. If yee bite and devoure one another, take heed yee be not consumed one of another.
2. Hereby we shall destroy our selves, if the Enemy will not do it, we shall do it without him. Gal. 5.15. If ye bite and devour one Another, take heed ye be not consumed one of Another.
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I would I could say to you, as the Apostle to the Thessalonians, 1 Thes. 4.9. Touching brotherly love yee need not that I writ unto you, for yee your selves are taught of God, to love one another.
I would I could say to you, as the Apostle to the Thessalonians, 1 Thebes 4.9. Touching brotherly love ye need not that I writ unto you, for ye your selves Are taught of God, to love one Another.
I beseech you walke in love, which if you would doe, what glory would God have, what an honour would this City have? Yea, living and dying, what comfort should every one of us have.
I beseech you walk in love, which if you would do, what glory would God have, what an honour would this city have? Yea, living and dying, what Comfort should every one of us have.
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3. Let your love be a constant love, Hebr. 13.1. Let brotherly love continue, abide, remaine, it is no true love, if it be not lasting; 1 Cor. 13.8. Charity never faileth. It will owne a man in a Prison, on a Pillory, at a Stake. It is not worth the name of love;
3. Let your love be a constant love, Hebrew 13.1. Let brotherly love continue, abide, remain, it is no true love, if it be not lasting; 1 Cor. 13.8. Charity never Faileth. It will own a man in a Prison, on a Pillory, At a Stake. It is not worth the name of love;
when he is at the lowest ebbe, that's love indeed. Thus of the Requisites. Secondly, we come to lay down some helpes to attaine this brotherly love. And they are six.
when he is At the lowest ebb, that's love indeed. Thus of the Requisites. Secondly, we come to lay down Some helps to attain this brotherly love. And they Are six.
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1. Take heed of Make-bates, of Incendiaries, such as make it their designe to kindle the Coales of Contention among brethren, Prov. 26.20. Where no wood is, the fire goeth out:
1. Take heed of Makebates, of Incendiaries, such as make it their Design to kindle the Coals of Contention among brothers, Curae 26.20. Where no wood is, the fire Goes out:
that in the last crimes there should be false accusers, or make-bates, and yet such, as Vers. 5. have a forme of godlinesse, pretend faire to Religion, yet sow strife and contention.
that in the last crimes there should be false accusers, or Makebates, and yet such, as Vers. 5. have a Form of godliness, pretend fair to Religion, yet sow strife and contention.
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Intimating that bitternesse hinders love, sure enough it will not draw love, therefore take heed of it. Ephes. 4.32. when the Apostle would have them he kind one to another, he gives this direction, ver. 31. Let all bitternesse and wrath and anger be put away.
Intimating that bitterness hinders love, sure enough it will not draw love, Therefore take heed of it. Ephesians 4.32. when the Apostle would have them he kind one to Another, he gives this direction, ver. 31. Let all bitterness and wrath and anger be put away.
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When one shall say I am of Paul, or I am of Apollos, or I am of Cephas, 1 Cor. 1.12. This was it that caused division among the Corinthians, and therefore the Apostle blamed them for it.
When one shall say I am of Paul, or I am of Apollos, or I am of Cephas, 1 Cor. 1.12. This was it that caused division among the Corinthians, and Therefore the Apostle blamed them for it.
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It is reported of Luther, that hee could not indure to have any one called a Lutheran, and that Erasmus should say, he hated such names as might cause divisions: we are all of Christ.
It is reported of Luther, that he could not endure to have any one called a Lutheran, and that Erasmus should say, he hated such names as might cause divisions: we Are all of christ.
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I cannot here let slip some passages of holy Mr. Baine. May not one name serve the turn? What if there be some accessary differences, shall they be able to change the name? The better, not the greater part must give the denomination:
I cannot Here let slip Some passages of holy Mr. Bane. May not one name serve the turn? What if there be Some accessary differences, shall they be able to change the name? The better, not the greater part must give the denomination:
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If we would keep here, and would not be medling in other mens matters, be playing the busie Bishops in others Diocesses, we should have much more love.
If we would keep Here, and would not be meddling in other men's matters, be playing the busy Bishops in Others Dioceses, we should have much more love.
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Did the Magistrate study to doe his businesse in punishing offendors: Did the Minister study to doe his businesse in preaching Christ, and winning soules.
Did the Magistrate study to do his business in punishing offenders: Did the Minister study to do his business in preaching christ, and winning Souls.
It is the high commendation of Abraham (though he were the Elder person, and Vnckle also to Lot. ) Yet he first offers and seeks after peace. Gen. 13.8.
It is the high commendation of Abraham (though he were the Elder person, and Uncle also to Lot.) Yet he First offers and seeks After peace. Gen. 13.8.
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Whereupon saith one, O pattern of wisedom, and all vertues, for all Noblemen, Gentlemen, and whosoever may say they be brethren either in nature, or in Christ and Religion!
Whereupon Says one, Oh pattern of Wisdom, and all Virtues, for all Noblemen, Gentlemen, and whosoever may say they be brothers either in nature, or in christ and Religion!
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Yet was Abraham a man, I warrant you, and had a sort of tall fellowes about him, that would stricke if he bad. (As you see when he went to rescue Lot from the furies of those that had taken him prisoner.) But Abraham will never shew his manhood and might against his brother, his neighbour, his Kinsman.
Yet was Abraham a man, I warrant you, and had a sort of tall Fellows about him, that would stricke if he bade. (As you see when he went to rescue Lot from the furies of those that had taken him prisoner.) But Abraham will never show his manhood and might against his brother, his neighbour, his Kinsman.
Would God we would mark it, and remember it. Let us never stand upon tearms, but take the Apostles councel. Phil. 2.3. Let nothing be done through strife or vain-glory, but in lowlinesse of mind, let each esteem other better then themselves.
Would God we would mark it, and Remember it. Let us never stand upon terms, but take the Apostles council. Philip 2.3. Let nothing be done through strife or vainglory, but in lowliness of mind, let each esteem other better then themselves.
It is reported of the Bohemians, that notwithstanding the difference of some rites and opinions (of lesse moment) they could unanimously agree in the maine, in matters of faith, in doctrinalls, or fundamentalls.
It is reported of the Bohemians, that notwithstanding the difference of Some Rites and opinions (of less moment) they could unanimously agree in the main, in matters of faith, in doctrinals, or fundamentals.
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If yee be otherwise minded, God will reveale it, Phil. 3.15. When others see not that which we see, we must not presently condemn them, but tolerate their ignorance, till God reveal his truth to them.
If ye be otherwise minded, God will reveal it, Philip 3.15. When Others see not that which we see, we must not presently condemn them, but tolerate their ignorance, till God reveal his truth to them.
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there is no more lively picture of Christ, than a Christian, though there may have fallen some dusty opinion upon him, which will not easily or suddenly be wiped off;
there is no more lively picture of christ, than a Christian, though there may have fallen Some dusty opinion upon him, which will not Easily or suddenly be wiped off;
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It is said, 1 John 4.21. he who loves God must love his brother also: you cannot love the one, but you must love the other, 1 John 5.1. every one that loveth him that begat, loveth him also that is begotten of him, that you may then love one another, labour to love God and godlinesse.
It is said, 1 John 4.21. he who loves God must love his brother also: you cannot love the one, but you must love the other, 1 John 5.1. every one that loves him that begat, loves him also that is begotten of him, that you may then love one Another, labour to love God and godliness.
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Walk in love, as Christ hath loved us. 1. Note here, That Christ is a Christians example. John 13.15. I have given you an example that ye should do as I have done to you. But
Walk in love, as christ hath loved us. 1. Note Here, That christ is a Christians Exampl. John 13.15. I have given you an Exampl that you should do as I have done to you. But
Here I would have you to consider 3 things. 1. The person loving, that is, Christ. 2. The persons loved, Ʋs. 3. The manner how he expressed his love, and hath given himself for Vs, &c. First.
Here I would have you to Consider 3 things. 1. The person loving, that is, christ. 2. The Persons loved, Ʋs. 3. The manner how he expressed his love, and hath given himself for Us, etc. First.
Secondly, Consider the persons loved Vs, a company of poor worms, very dust, such as could deserve no love at his hand, a company of deformed persons, no way amiable, Ezek. 16.5.6.
Secondly, Consider the Persons loved Us, a company of poor worms, very dust, such as could deserve no love At his hand, a company of deformed Persons, no Way amiable, Ezekiel 16.5.6.
when all over polluted with noysome filthinesse of flesh and spirit, this is admirable. Nay we shall find Christ love even his enemies. Rom. 5.8. God commendeth his love towards us, in that while we were yet sinners, Christ dyed for us.
when all over polluted with noisome filthiness of Flesh and Spirit, this is admirable. Nay we shall find christ love even his enemies. Rom. 5.8. God commends his love towards us, in that while we were yet Sinners, christ died for us.
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Thirdly, Let us consider the manner how he expressed his love, this you have in these words, And hath given him•elf for us an Offering and a Sacrifice:
Thirdly, Let us Consider the manner how he expressed his love, this you have in these words, And hath given him•elf for us an Offering and a Sacrifice:
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Here wee have cause to consider of the great sufferings of Christ, (for the word that is here rendred Sacrifice, signifies a bloody or cruell sacrifice.)
Here we have cause to Consider of the great sufferings of christ, (for the word that is Here rendered Sacrifice, signifies a bloody or cruel sacrifice.)
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Besides his hunger, thirst, wearinesse, and such like bodily infirmities, you know that he dyed: And that 1. A shamefull Death. 2. An accursed Death. 3. A painfull Death.
Beside his hunger, thirst, weariness, and such like bodily infirmities, you know that he died: And that 1. A shameful Death. 2. an accursed Death. 3. A painful Death.
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3. Jesus Christ dyed a painfull death, and this will appeare in severall particulars. 1. He was scourged, Mat. 27.26. When he had scourged Jesus he delivered him to be crucified: This scourging was painfull;
3. jesus christ died a painful death, and this will appear in several particulars. 1. He was scourged, Mathew 27.26. When he had scourged jesus he Delivered him to be Crucified: This scourging was painful;
for those members being full of nerves and sinews, they feele torture so much the more. 4. He dyed a lingering death, sudden death is not so painfull as a lingering death:
for those members being full of nerves and sinews, they feel torture so much the more. 4. He died a lingering death, sudden death is not so painful as a lingering death:
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Secondly, let us consider his inward soul sufferings, and these we shall look upon under three heads. 1. Temptations. 2. Sence of Warth. 3. Disertions.
Secondly, let us Consider his inward soul sufferings, and these we shall look upon under three Heads. 1. Temptations. 2. Sense of Warth. 3. Desertions.
1. Consider what temptations he lay under, as soone as he was baptized and set a part for his office, Sathan tempted him, Matt. 4. But now he being ready to depart the world, and to compleat his conquest, Sathan set upon him with fresh force, this was in his Agony, Luke 22.44.
1. Consider what temptations he lay under, as soon as he was baptised and Set a part for his office, Sathan tempted him, Matt. 4. But now he being ready to depart the world, and to complete his conquest, Sathan Set upon him with fresh force, this was in his Agony, Lycia 22.44.
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and is contented to suffer a shamefull, accursed, painfull death, and to be tempted of Sathan, to feele the great wrath of his Father and to be forsaken of him also,
and is contented to suffer a shameful, accursed, painful death, and to be tempted of Sathan, to feel the great wrath of his Father and to be forsaken of him also,
shew such love to us, so weak so unworthy? and shall not we love one another? Did he that is God so holy, shew such great love to man so unholy, and shall not we love one another? Did he that is so high above us, love us so low,
show such love to us, so weak so unworthy? and shall not we love one Another? Did he that is God so holy, show such great love to man so unholy, and shall not we love one Another? Did he that is so high above us, love us so low,
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Vivere omn• … beate volunt, sed ad prev• … dendum qui• … sit, quod •e• … •am vitam effi• … at callgant, Sen. de vit. beat cap. 1. Gen 19.11. NONLATINALPHABET. 1 Cor, 12.31.
Vivere omn• … beat volunt, sed ad prev• … dendum qui• … fit, quod •e• … •am vitam effi• … At callgant, Sen. de vit. beatrice cap. 1. Gen 19.11.. 1 Cor, 12.31.
It is no. NONLATINALPHABET but NONLATINALPHABET vocare Solet, qui no biscum tota• ecclesia candem religio nem non p••fiten ur• Zanch: in lo• Apostolus pr•ll•tum 〈 ◊ 〉 porum ration• hoc vocabul• desi•navit ethnic• ••ct paganos, sed quia jam no• vivitur inter istos, op•rt•• nos hac sapientia uti, erg• haere ic•s, erga profan•s, e• atheos, qui usurpantquidem nomen Christianorum, sed nil olominus ab orthodoxa te viva Christ• ecclesia pro•sus suntexiranei, Daven, i• loc. Memento Apostolicas epistolas non •is tantum Scriptas, qui tempore illo quo scribeba• tur audiebunt. •edetiam nos• Geth. in exag Loc • 55. ex Au••stin •uam magn• 〈 ◊ 〉 charitas •remel.
It is not. but vocare Solent, qui no biscum tota• Church candem Religio nem non p••fiten ur• Zanchius: in lo• Apostles pr•ll•tum 〈 ◊ 〉 porum ration• hoc vocabul• desi•navit ethnic• ••ct Paganos, sed quia jam no• vivitur inter istos, op•rt•• nos hac sapientia uti, erg• Hare ic•s, Erga profan•s, e• Atheos, qui usurpantquidem Nome Christians, sed nil olominus ab Orthodox te viva Christ• Church pro•sus suntexiranei, David, i• loc. Memento Apostolicas epistolas non •is Tantum Scriptas, qui tempore illo quo scribeba• tur audiebunt. •edetiam nos• Geth. in exag Loc • 55. ex Au••stin •uam magn• 〈 ◊ 〉 charitas •remel.
Camerarius Propter omnia haec. Calvin. Diodat. Dil••c•one• supe•i•rious praesert quasi animam & n• tivum spiritu• Apet. in Lo• Prae altis virtutibus est charitas prosequed Amesi in 1 Pet. 4.8.
Camerarius Propter omnia haec. calvin. Diodati. Dil••c•one• supe•i•rious praesert quasi animam & n• tivum spiritu• Apet. in Lo• Prae Altis virtutibus est charitas prosequed Amesi in 1 Pet. 4.8.
NONLATINALPHABET. •uae negativapud Graeco• vehement us negant Camb Vide Wilkinsons debt Boo• Mat. 10.10. Luke 10.7. Tale debitum est, ut & reddatur, & semper debeatur, Chrys. in loc. Elaat. Parr in Rom. 13.8.
. •uae negativapud Graeco• vehement us negant Camb Vide Wilkinsons debt Boo• Mathew 10.10. Lycia 10.7. Tale Debitum est, ut & reddatur, & semper debeatur, Chrys. in loc. Elaat. Parr in Rom. 13.8.
• … a• … leg a〈 … 〉 mutuo • … a• … simu • … l in Gen. • … 3.8. • … ieroselyma • … icitur c. 〈 ◊ 〉 • … n a loc in • … u• … est, sed 〈 ◊ 〉 • … rigine unde • … st. Pareus in • … oc. Luther in • … oc. M•jor et m•• … i•r est frater• … itas christi• … qu•m sanguinis Amb. Se• Luci〈 … 〉nus • … od rexte qualibet. Wilcoxe in loc.
• … a• … leg a〈 … 〉 mutuo • … a• … simum • … l in Gen. • … 3.8. • … ieroselyma • … icitur c. 〈 ◊ 〉 • … n a loc in • … u• … est, sed 〈 ◊ 〉 • … rigine unde • … Saint. Pareus in • … oc. Luther in • … oc. M•jor et m•• … i•r est frater• … itas christi• … qu•m Blood Ambassadors Se• Luci〈 … 〉nus • … od rexte qualibet. Wilcoxe in loc.
Christicolas veros exprimit vnus anae NONLATINALPHABET. Greg. Nar. Infallibile est signum vere renatorum. Arep. in loc. A morte culpae ad vitam gratiae Gorron in loc. A morte culpae ad vitam gratiae, Gorran in loc.
Christicolas veros Expresses vnus anae. Greg. Nar. Infallibile est signum vere renatorum. Arep. in loc. A morte Culpae ad vitam Gratiae Gorron in loc. A morte Culpae ad vitam Gratiae, Gorran in loc.
Ostendit, di•lectionis for••m esse veri• tis cognitio•e. Ar•t. in •oc. Quidam sunt deo propi•• quio•es per m•iorem bo•itatem, qui sunt magis diligendi ex charitate qui •lij Aquin. secunda, secunde. qu. 26 art. 6. qui diligit fra trem, magis novit dil ectionem, qua diligit, quem fratrem, quam diligit Aug de tri.
Ostendit, di•lectionis for••m esse veri• this cognitio•e. Ar•t. in •oc. Quidam sunt God propi•• quio•es per m•iorem bo•itatem, qui sunt magis diligendi ex charitate qui •lij Aquinas Secunda, second. queen. 26 art. 6. qui diligit from Tremor, magis Novit dil ectionem, qua diligit, Whom fratrem, quam diligit Aug de Tri.
Use 1• Profecto aut haec non est evangelium, aut nos non sumus christiam polanus. Terras NONLATINALPHABET reliquit Refrigescit, fratrem talis charitas, quae prius christiamore fervebat Amb. ser. 24. Multiplicata iniquitas extinguit cha•itatem. Gr•h. Ha•m. cap. 160.
Use 1• Profecto Or haec non est evangelium, Or nos non sumus christiam Polanus. Terras reliquit Refrigescit, fratrem Talis charitas, Quae prius christiamore fervebat Ambassadors ser. 24. Multiplicata iniquitas extinguit cha•itatem. Gr•h. Ha•m. cap. 160.
•mor unit •mantes •ensi ani•am meam •t animam •lius, unam •ilse ani•am in due•us corpori•us August. 〈 ◊ 〉 4 cons• 〈 ◊ 〉 & uni• a 〈 ◊ 〉 no•inibus in•elligitur, •umma •um •n doctrinam •m in volun•atibus con•entio Bez. in •oc. Quot capi•um vivunt •otidem studio•um mi lia ••or. lib 2 sat, NONLATINALPHABET. •nec erat intre •os discrimen ullum sive controversia ulla. •jisdem fortune ta•is prop•si •est is, quibus alij. •••d enim cuiquami cuivi• accicere potest Par, an l•c. •llo hod•e, ego cra• Be•-Nos pro inde aff•ciamur acsi, nos illa calamitas attingeret, Bez Quando qui•em estis ejusdem corporis membra communitatis at vos affici de est, alios aliorum malis Calv:
•mor unit •mantes •ensi ani•am meam •t animam •lius, unam •ilse ani•am in due•us corpori•us August. 〈 ◊ 〉 4 cons• 〈 ◊ 〉 & uni• a 〈 ◊ 〉 no•inibus in•elligitur, •umma •um •n Doctrinam •m in volun•atibus con•entio Bez in •oc. Quot capi•um Vivunt •otidem studio•um mi Lia ••or. lib 2 sat,. •nec erat intre •os discrimen ullum sive Controversy ulla. •jisdem fortune ta•is prop•si •est is, quibus alij. •••d enim cuiquami cuivi• accicere potest Par, an l•c. •llo hod•e, ego cra• Be•-Nos Pro inde aff•ciamur acsi, nos illa Calamity attingeret, Bez Quando qui•em Ye are ejusdem corporis membra communitatis At vos affici de est, Alioth Aliorum malis Calvin:
NONLATINALPHABET. non est suspicax par. in melius omnia interpretatur Aret. NONLATINALPHABET, quod significat aliquid apud se subduetis rationibus quasi collectum firmiter stare. Leigh o• it. sacr.
. non est suspicax par. in Better omnia interpretatur Aret., quod significat Aliquid apud se subduetis rationibus quasi collectum firmiter stare. Leigh o• it. Sacred.
Numb. 11.27.28. prospicitur hic singularis moses modestia & humanitas, quem nulla ambitio, vel private dignitatis ratio impedit, quo minus libenter etiam minimos quosque in socitatem admitilt cal. in loc. Hunt spiritum charitatis omnes praelati, doctores, concionatores, qui non suam sed dei unius gloriam quaerunt. c. a L•p. in loc. Invidia est aegritudo, quae ex aliena prosperitate suscipiter p•matur in Jud. 8.1 et invidus alterius rebus macrescit opimis hor, lib. epist. 2.
Numb. 11.27.28. prospicitur hic singularis moses Modesty & humanitas, Whom nulla ambitio, vel private dignitatis ratio Impediment, quo minus Libenter etiam minimos quosque in socitatem admitilt call. in loc. Hunt spiritum charitatis omnes Praelati, Doctors, Contionatores, qui non suam sed dei unius gloriam quaerunt. c. a L•p. in loc. Invidia est aegritudo, Quae ex Aliena prosperitate suscipiter p•matur in Jud. 8.1 et Envious alterius rebus macrescit opimis hor, lib. Epistle. 2.
quid est quod papistos et Evangelij doctrina absterruit: Non ne theologorum funist•e concertation es et capitalia discidia id precip•ae efferunt; par. Iren cap. 14
quid est quod papistos et Evangelij Doctrina absterruit: Non ne Theologorum funist•e concertation es et capitalia discidia id precip•ae efferunt; par. Iron cap. 14
quasi a nobis ulli contentionis specie ofenduntur, malis cum de nobis tum de religione, es cultu dei sensuri sunt. Trem. Nihil melius vnione, nihil pernitiosius divisione Fa• bri de caus: confe•o. Reip: co•: 23
quasi a nobis ulli contentionis specie ofenduntur, malis cum de nobis tum de Religion, es cultu dei sensuri sunt. Tremor Nihil Better Union, nihil pernitiosius division Fa• Fri the cause: confe•o. Reip: co•: 23
NONLATINALPHABET in •e new Testa•ent is three •verall times •ed in the •mmon sense •r a slanderer 〈 ◊ 〉 false accuser •z. 1 Tim. 3. •1. 2 Tim. 3, • Tit. ••, 3. •edes Aposta• last times. •g, 26.
in •e new Testa•ent is three •verall times •ed in the •mmon sense •r a slanderer 〈 ◊ 〉 false accuser •z. 1 Tim. 3. •1. 2 Tim. 3, • Tit. ••, 3. •edes Aposta• last times. •g, 26.
In omni•e se• veritas absit• Cic••de ami• Non possun• in communione •atern• firmmiter perma•ere qui propter aliquam opinionam discerp•ntjam contumeliis pergunt sese i•vicem exasperate. Davant e•: ad Duraeum de pace. Vnum• unum (in quam) restat in reformatis ecclusiis dolendum. Controversiae, scilicet et lites in rebu••ris complures; cae { que } maxima tum animorum exacer ••tione, tum verborum •erimonia exagitatae, Haine depa: eccles• cap 3. Rogo peramante• ut clamosi illi qui adversus et concordiam blaterant, a voci•eracto nibus suis abstineant, ac populum simplicitur do••ant. — Quem admocum et nos hoc loc •o• in •••iot•s tum in concionibus tranquillitati studetimus, et ab invectivis in vestros abstinebimus: 〈 ◊ 〉 causam ullam concordiae impedis••ae praebeamus, Luther epis: ad Helve.
In omni•e se• veritas absit• Cic••de ami• Non possun• in communion •atern• firmmiter perma•ere qui propter aliquam opinionam discerp•ntjam contumeliis pergunt seize i•vicem exasperate. Davant e•: and Duraeum de pace. Vnum• Unum (in quam) restat in reformatis ecclusiis dolendum. Controversiae, scilicet et lights in rebu••ris Complures; Come { que } maxima tum animorum exacer ••tione, tum verborum •erimonia exagitatae, Haine depa: eccles• cap 3. Ask peramante• ut clamosi illi qui Adversus et concordiam blaterant, a voci•eracto nibus suis abstineant, ac Populum simplicitur do••ant. — Whom admocum et nos hoc loc •o• in •••iot•s tum in concionibus tranquillitati studetimus, et ab invectivis in vestros abstinebimus: 〈 ◊ 〉 Causam ullam Concordiae impedis••ae praebeamus, Luther Ethics: and Helve.
•lt apostolus •it a factiosis •ominibus ••ineamus. •ar. in loc. ••aine in the •fe of Lu•her Ep. de •lic. •rorsus odi •ita dissiorum •omina, Christi sumus omnes Eras. •p. 2. •aine in eph. •ap, 2. ver. 11. •ag. 272. •ptandum •sset u•e me•io facesse•nt ista, Lu•heranorum, Zwing leano•um, Calvi•ianorum •ognomenta, •uae factionis •otius quam •raternae •nionis insig. •n a sunt •avenant ep. •e pace, ad •uraeam. Dr. Slater •n loc. Multum pros•emus pacem habere, si non •vellemus nos 〈 ◊ 〉 alio•um •ictis et fact• •et quae ad cu•am nostram non, spectant •ccupare. Tho a Kemp de •mit•chr. l. •. 〈 ◊ 〉 11. S. 1.
•lt Apostles •it a factiosis •ominibus ••ineamus. •ar. in loc. ••aine in the •fe of Lu•her Epistle de •lic. •rorsus Odin •ita dissiorum •omina, Christ sumus omnes Eras. •p. 2. •aine in Ephesians. •ap, 2. ver. 11. •ag. 272. •ptandum •sset u•e me•io facesse•nt ista, Lu•heranorum, zwing leano•um, Calvi•ianorum •ognomenta, •uae factionis •otius quam •raternae •nionis insig. •n a sunt •avenant Epistle. •e pace, ad •uraeam. Dr. Slater •n loc. Multum pros•emus pacem habere, si non •vellemus nos 〈 ◊ 〉 alio•um •ictis et fact• •et Quae ad cu•am nostram non, spectant •ccupare. Tho a Kemp de •mit•chr. l. •. 〈 ◊ 〉 11. S. 1.
Superbia un• et ere, sinc cujusquam alius subside contentiones et lites accendit. Cartw. in loc. Superbia causa est jurgiorum, dissentionum schismatum haere sum, litium, bellorum. C, a Lap. Honorificum est, reconciliationem quaerere quē prior poscit pacem hic sinc dubio magnanimus est. C. a Lap in loc. Nulla major provocatio ad amandum, quam praevenire amando. August. de la rudib. Sic Seneca. Sivis amaii, ama. lib. 1. Ep. 9. Babington in. loc. Hanos mutide sigamus, ut etiamsi alter abaltero. aliquae in redissidiat sed quae nox convelat fundamentum, illum tamen per capitem feramus. Zinch. di•ce, inrerduae Theo. Evangelici Bohemiae non obstante rituuns et opinionum quarundam differentia in communem fidei formulam unanimas conenerant. Par. Ire• cap. 18. Vbi unitas est infidei fundamento, ibi non tolerantia modo, s•t et charitas christiana vigere debet inter partes quantumuis notorium defi•itumque jam esset, unam exillis aliquid stipulacum ex ignorantia vel infirmitate humana fundam•nto superstu. r•• Par. Iren. cap. 12. Perk in Gal. 5. 1•.
Superbia un• et ere, sinc cujusquam alius subside contentiones et lights accendit. Cartw in loc. Superbia causa est jurgiorum, dissentionum schismatum Hare sum, litium, bellorum. C, a Lap. Honorificum est, reconciliationem quaerere quē prior poscit pacem hic sinc dubio magnanimus est. C. a Lap in loc. Nulla Major provocatio ad amandum, quam praevenire Amando. August. de la Rudib. Sic Senecca. Sivis amaii, ama. lib. 1. Epistle 9. Babington in. loc. Hanos mutide sigamus, ut Even if alter abaltero. aliquae in redissidiat sed Quae nox convelat fundamentum, Ilum tamen per capitem feramus. Zinc. di•ce, inrerduae Theo. Evangelici Bohemia non Obstacle rituuns et Opinionum quarundam differentia in communem fidei formulam unanimas conenerant. Par. Ire• cap. 18. Vbi unitas est infidei Fundamento, There non tolerantia modo, s•t et charitas Christian vigere debet inter parts quantumuis notorium defi•itumque jam esset, unam exillis Aliquid stipulacum ex ignorantia vel Infirmity Humana fundam•nto superstu. r•• Par. Iren cap. 12. Perk in Gal. 5. 1•.
Supplicium •erbissimum • cum sum•is doloribus •onjunctum. •u•a in mem ••is moxime •ervosis et •xquisito sen•i praeditis •cilicit mani•us et pedi•us confix•s Synop•s pur. Theol. dis. 27. the p 5.
Supplicium •erbissimum • cum sum•is doloribus •onjunctum. •u•a in man ••is moxime •ervosis et •xquisito sen•i praeditis •cilicit mani•us et pedi•us confix•s Synop•s pur. Theology dis. 27. the p 5.
