And if with studious and attentive minds we read over the Sacred and holy Scriptures, we shall easily perceive that amongst all the vertues and fruits of the Spirit, our Lord and Saviour Jesus Christ exhorteth us to none so much,
And if with studious and attentive minds we read over the Sacred and holy Scriptures, we shall Easily perceive that among all the Virtues and fruits of the Spirit, our Lord and Saviour jesus christ exhorteth us to none so much,
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As if he had said, other mens servants are known by their Masters badges and cognisances, I will also that you which are my Disciples be known by my badge and cognisance;
As if he had said, other men's Servants Are known by their Masters badges and cognizances, I will also that you which Are my Disciples be known by my badge and cognisance;
Wherefore our Apostle in this Chapter where my text is, after he had exhorted the Husband and the Wife to their particular duties, one towards another, he proceeds to exhort all men to geneal duties in the eight verse, Finally be yee all of one mind, one suffer with another, Love as Brethren.
Wherefore our Apostle in this Chapter where my text is, After he had exhorted the Husband and the Wife to their particular duties, one towards Another, he proceeds to exhort all men to geneal duties in the eight verse, Finally be ye all of one mind, one suffer with Another, Love as Brothers.
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and with all thy might, and with all thy heart Deut. 6.5 To man, as the Lord hath taught us, thou shalt not avenge nor be mindful of wrong against the Children of thy people,
and with all thy might, and with all thy heart Deuteronomy 6.5 To man, as the Lord hath taught us, thou shalt not avenge nor be mindful of wrong against the Children of thy people,
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and seeth his Brother have need, and shutteth up his compassion from him, how dweleth the Love of God in him? My little children let us not Love in word, nor in the tongue only,
and sees his Brother have need, and shutteth up his compassion from him, how dwelleth the Love of God in him? My little children let us not Love in word, nor in the tongue only,
and what others our blessed Saviour (in the tenth of the Gospel by St. Luke, ) answered the expounder (that tempted him) at large, by the example of a certain man, that went down from Jerusalem to Jericho, that was robbed and wounded, and left half dead:
and what Others our blessed Saviour (in the tenth of the Gospel by Saint Lycia,) answered the expounder (that tempted him) At large, by the Exampl of a certain man, that went down from Jerusalem to Jericho, that was robbed and wounded, and left half dead:
yea our very Enemies as well as these, according to to that of our Saviour Mat. 5.44. I say unto you Love your Enemies, bless them that Curse you, do good to them that Hate you, pray for them that Hurt you:
yea our very Enemies as well as these, according to to that of our Saviour Mathew 5.44. I say unto you Love your Enemies, bless them that Curse you, do good to them that Hate you, pray for them that Hurt you:
though they be never so far of, neither friend not so, that may be beloved, but imbraceth all in him who never forsaketh unless he be forsaken, even Jesus Christ.
though they be never so Far of, neither friend not so, that may be Beloved, but Embraceth all in him who never Forsaketh unless he be forsaken, even jesus christ.
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even our enemies, then to yeild unto the inticements of the fr•il and unstable flesh, which by its own Nature is alwaies proue unto evil, for he that i• in the flesh cannot please God. Rom. 8.8.
even our enemies, then to yield unto the enticements of the fr•il and unstable Flesh, which by its own Nature is always prove unto evil, for he that i• in the Flesh cannot please God. Rom. 8.8.
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First of all, among the Teachers of the Word, for disention amongst Teachers produceth divers doubts in the hearts of many, hinders the service of God,
First of all, among the Teachers of the Word, for disention among Teachers Produceth diverse doubts in the hearts of many, hinders the service of God,
Secondly, how much available Love and concord is in Common-wealth, the agreement of Citizens and Countrymen and how unprofitable is discord, (which Livie in the Common-wealth of Rome calls a povison) late experience (in these our days) hath plainly manifested, the goodness of the one,
Secondly, how much available Love and concord is in Commonwealth, the agreement of Citizens and Countrymen and how unprofitable is discord, (which Livy in the Commonwealth of Room calls a povison) late experience (in these our days) hath plainly manifested, the Goodness of the one,
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Thirdly, how profitable it is in private families, in which (•s in the Church or Common-wealth) that saying of Austin. is verified, Spiritus humanus nunquam vivificat membra nisi fuerint unit••e sie Spiritus suncta •unquam vivificat membra Ecclesiae, nisi fuerint concordia 〈 ◊ 〉 The Spirit of a man doth not qui•ken the members of the Church, that are not Cemented with Love and Concord.
Thirdly, how profitable it is in private families, in which (•s in the Church or Commonwealth) that saying of Austin. is verified, Spiritus Humanus Never vivificat membra nisi fuerint unit••e sie Spiritus suncta •unquam vivificat membra Ecclesiae, nisi fuerint Concord 〈 ◊ 〉 The Spirit of a man does not qui•ken the members of the Church, that Are not Cemented with Love and Concord.
Therefore those that desire to be accounted Christs disciples, let them carry this mark in their fore-heads let them Love one anothe• and not carry the mark of the Beast, which is Hellish and Divelish dissention.
Therefore those that desire to be accounted Christ Disciples, let them carry this mark in their foreheads let them Love one anothe• and not carry the mark of the Beast, which is Hellish and Devilish dissension.
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they follow not the counsel of the Apostle, bear ye one anothers burthen, and so fulfill the law of Christ. Gal. 6.2. Others do Love, counsel, releive, and bear:
they follow not the counsel of the Apostle, bear you one another's burden, and so fulfil the law of christ. Gal. 6.2. Others do Love, counsel, relieve, and bear:
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and lastly, there be some that have all the aforesaid effects and vertues of Love, but they edify not their Neighbour, either by words or good example of life, which is the best and noblest of all the duties of Love.
and lastly, there be Some that have all the aforesaid effects and Virtues of Love, but they edify not their Neighbour, either by words or good Exampl of life, which is the best and Noblest of all the duties of Love.
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for every man should Love, give good counsel, releive, suffer, pardon, and teach as they are able by Godly examples, and then he hath ascended the last step,
for every man should Love, give good counsel, relieve, suffer, pardon, and teach as they Are able by Godly Examples, and then he hath ascended the last step,
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yea what shall I say more? why should I recount all the blessed and remarkable fruits of this Love? In Charitate pauper est dives, fine Charitate omnis dives est pauper, saith St. Austine, In Love or Charity, every poor men is rich, without Charity every rich man is poor,
yea what shall I say more? why should I recount all the blessed and remarkable fruits of this Love? In Charitate pauper est dives, fine Charitate omnis dives est pauper, Says Saint Augustine, In Love or Charity, every poor men is rich, without Charity every rich man is poor,
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faithful in the perigrination of Abraham, most comfortable in the wrongs against Moses, most gentle in the trouble of David: free in Paul to reproove, humble in Peter to obey:
faithful in the peregrination of Abraham, most comfortable in the wrongs against Moses, most gentle in the trouble of David: free in Paul to reprove, humble in Peter to obey:
and as many mouths to utter, as the Poet saith, or as the Apostle faith, 1 Cor. 13.1. If I had the tongues of Men and Angels, and had not Love, I were as sounding Brass, or as a tinckling cymbal.
and as many mouths to utter, as the Poet Says, or as the Apostle faith, 1 Cor. 13.1. If I had the tongues of Men and Angels, and had not Love, I were as sounding Brass, or as a tinkling cymbal.
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THe word (Brethren) hath divers acceptations in holy Scripture, modern writers reduce them to three heads, there are (say they) Brethren by Race, by Grace, and by Place.
THe word (Brothers) hath diverse acceptations in holy Scripture, modern writers reduce them to three Heads, there Are (say they) Brothers by Raze, by Grace, and by Place.
By Race, and that, first by birth as Jacob and Esau, secondly by blood, as Abraham and Lot, so our blessed Saviour is said to have Brethren and Sisters, Mark. 6.3. Mat. 12.47.
By Raze, and that, First by birth as Jacob and Esau, secondly by blood, as Abraham and Lot, so our blessed Saviour is said to have Brothers and Sisters, Mark. 6.3. Mathew 12.47.
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And Jacob called Labans Sons his Brethren, Gen. 29.4. By Grace, and that is either common or special naturall or spiritual, by generation or regeneration;
And Jacob called Labans Sons his Brothers, Gen. 29.4. By Grace, and that is either Common or special natural or spiritual, by generation or regeneration;
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In the former respect all men are Brethren, God hath made of one blood all Nations of Men, Acts 1.7.26. by the latter respective are all Brethren by Christ, Heb. 2.11. Coloss. 4.9. Mat. 12.50. Rom. 8.29. By Place, thou shalt chuse a King, from among thy Brethren, of thine own Nation, not a Stranger Deut. 17.15.
In the former respect all men Are Brothers, God hath made of one blood all nations of Men, Acts 1.7.26. by the latter respective Are all Brothers by christ, Hebrew 2.11. Coloss. 4.9. Mathew 12.50. Rom. 8.29. By Place, thou shalt choose a King, from among thy Brothers, of thine own nation, not a Stranger Deuteronomy 17.15.
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But to make it more plain unto you (though briefly) there are five sorts of Brethren in the Scripture in all which we are joyn'd together in Love, The 1 sort are humanitate, brethren, in common humanity, as in Gen. 9.5. There the Lord saith, at the hand of a man, even at the hand of a mans brother, will I require the life of man:
But to make it more plain unto you (though briefly) there Are five sorts of Brothers in the Scripture in all which we Are joined together in Love, The 1 sort Are humanitate, brothers, in Common humanity, as in Gen. 9.5. There the Lord Says, At the hand of a man, even At the hand of a men brother, will I require the life of man:
after which acceptation, the Hebrews in the old Law, and the Christians in the Gospel are called brethren: so are all those that are born of Adam, of whom is of one stock and blood all mankind was made, 1 Chro. 5.11.
After which acceptation, the Hebrews in the old Law, and the Christians in the Gospel Are called brothers: so Are all those that Are born of Adam, of whom is of one stock and blood all mankind was made, 1 Chro 5.11.
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Secondly affinitate, brethren, by affinity those that come of the same line, though it be of divers degrees to the Hebrews called their cousins and kinsmen, brethren, as Abraham to appease and stay the debate between his Heardsmen and Lots (his Nephew) calleth Lot (his Brothers Son) brother. Let there be no strife between us,
Secondly affinitate, brothers, by affinity those that come of the same line, though it be of diverse Degrees to the Hebrews called their cousin's and kinsmen, brothers, as Abraham to appease and stay the debate between his Herdsmen and Lots (his Nephew) calls Lot (his Brother's Son) brother. Let there be no strife between us,
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Thirdly, Consanguinitate, brethren in blood, and consanguinity, who came of the same Parents, and have the same Father and Mother, as Joseph and Benjamin, &c. Fourthly, Christianitate Brethren in Christianity;
Thirdly, Consanguinitate, brothers in blood, and consanguinity, who Come of the same Parents, and have the same Father and Mother, as Joseph and Benjamin, etc. Fourthly, Christianitate Brothers in Christianity;
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and so are all Christians called brethren, therefore Moses seeing two Hebrews contend and strive together to reconcile and stay the contention between them, asketh them,
and so Are all Christians called brothers, Therefore Moses seeing two Hebrews contend and strive together to reconcile and stay the contention between them, asks them,
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Fifthly, and Lastly Patria, those that are all of one Country are called brethren: so the Jews are called among themselves brethren: Deut. 15.12.
Fifthly, and Lastly Patria, those that Are all of one Country Are called brothers: so the jews Are called among themselves brothers: Deuteronomy 15.12.
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If thy brother an Hebrew sell himself unto thee, and serve thee six years, even the seventh year thou shalt let him go free from thee, he is thy brother. So all we of one county, of Westmerland (Britanno-brigantes,
If thy brother an Hebrew fell himself unto thee, and serve thee six Years, even the seventh year thou shalt let him go free from thee, he is thy brother. So all we of one county, of Westmorland (Britanno-brigantes,
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the brother shall betray the brother, and that unto Death, Math. 13.12. This word Brother (take it in what sense you will) is a name of much Love, as both the Greek word (NONLATINALPHABET) and the Latine (frater) intimates unto us.
the brother shall betray the brother, and that unto Death, Math. 13.12. This word Brother (take it in what sense you will) is a name of much Love, as both the Greek word () and the Latin (frater) intimates unto us.
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If it be taken in the first sense, for common humanity, homo homini non est lupus, one man is not a wolf unto another, being made all of one substance, the body from the earth, and the soul from heaven:
If it be taken in the First sense, for Common humanity, homo Homini non est lupus, one man is not a wolf unto Another, being made all of one substance, the body from the earth, and the soul from heaven:
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and have all one Creator, the true and ever living God, by whom one onely man was created, from whom all should proceed, that the strength of Brotherhood might be amongst all,
and have all one Creator, the true and ever living God, by whom one only man was created, from whom all should proceed, that the strength of Brotherhood might be among all,
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having one God for their Father, one Church for their Mother, one Christ for their elder Brother: being all begotten by the immortal seed, washed by the laver of one new birth, conjoyn'd by the Sinews of the same Faith, nourished by the milk of the same word, having all the same hope of immortality to come:
having one God for their Father, one Church for their Mother, one christ for their elder Brother: being all begotten by the immortal seed, washed by the laver of one new birth, conjoined by the Sinews of the same Faith, nourished by the milk of the same word, having all the same hope of immortality to come:
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Wherefore the Prophet concludes this Brotherly Love unto us, in comparing it to the pretious Oyl, that ran down upon the board even upon Aarons beard, and went down to the Skirts of his cloathing, Psal. 133.2.
Wherefore the Prophet concludes this Brotherly Love unto us, in comparing it to the precious Oil, that ran down upon the board even upon Aaron's beard, and went down to the Skirts of his clothing, Psalm 133.2.
This one motive, if there were no other (in my Judgment) might be enough to induce us to fraternal amity, for what more dear to a man then his Country, Lucian hath a whole Treatise de encomio patriae, of the praise of ones own Country, which (he saith) evermore ought to be esteemed and reverenced of all men:
This one motive, if there were no other (in my Judgement) might be enough to induce us to fraternal amity, for what more dear to a man then his Country, Lucian hath a Whole Treatise de Encomio patriae, of the praise of ones own Country, which (he Says) evermore ought to be esteemed and reverenced of all men:
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showing that whatsoever men do, they ought to do it for the good and honour of their Country, NONLATINALPHABET (saith Homer nothing more sweet then ones own Country, insomuch that although men be born in a steril and barren soyl, notwithstanding they prefer it before all the splendid Cities or Kingdoms of the World,
showing that whatsoever men do, they ought to do it for the good and honour of their Country, (Says Homer nothing more sweet then ones own Country, insomuch that although men be born in a sterile and barren soil, notwithstanding they prefer it before all the splendid Cities or Kingdoms of the World,
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And therefore when those that are in authority, punish malefactors for grand offences, they use to deprive them of their native Country by banishment as a punishment of high Nature.
And Therefore when those that Are in Authority, Punish malefactors for grand offences, they use to deprive them of their native Country by banishment as a punishment of high Nature.
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Ovid had sad experience of this, which made him write his five whole books de Tristibus, as he was wherryed away from Rome to Pontus, the place whither he was banished in contemplation of his Country saying thus.
Ovid had sad experience of this, which made him write his five Whole books de Tristibus, as he was wherried away from Room to Pontus, the place whither he was banished in contemplation of his Country saying thus.
Nescio qua natale solum dulcedine cunctos Ducit & immemores non sine esse sui, All think their native soyl to be so sweet That farthest distant they remember it.
Nescio qua Natale solum dulcedine cunctos Ducit & immemores non sine esse sui, All think their native soil to be so sweet That farthest distant they Remember it.
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Nay saith Lucian NONLATINALPHABET the very name of my Country is pleasant unto me, yea the smoak of my Country (saith he) is more delightsome to me then the fire of another, much like that of Ulysses, in Homer, who said he prefer'd the smoak of his own Country before all the Kingdoms of the World.
Nay Says Lucian the very name of my Country is pleasant unto me, yea the smoke of my Country (Says he) is more delightsome to me then the fire of Another, much like that of Ulysses, in Homer, who said he preferred the smoke of his own Country before all the Kingdoms of the World.
And you may read in holy Scripture likewise much of this subject, I will instance onely in one particular, namely Joseph who loved his Country so well while he was living, that when he was a dying, he took an oath of the Children of •srael saying, God will surely visit you,
And you may read in holy Scripture likewise much of this Subject, I will instance only in one particular, namely Joseph who loved his Country so well while he was living, that when he was a dying, he took an oath of the Children of •srael saying, God will surely visit you,
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Gen. last 25. Whom when they had •mbalmed, they performed his Will, as you may read (at •our leasure) at large, in the 13th of Exod. 19. And Lu•un seems to give a reason of this same extraordinary Love •o ones own Country, for (saith he) Omnibus patria communis 〈 ◊ 〉 water, our Country is the common Mother of us all,
Gen. last 25. Whom when they had •mbalmed, they performed his Will, as you may read (At •our leisure) At large, in the 13th of Exod 19. And Lu•un seems to give a reason of this same extraordinary Love •o ones own Country, for (Says he) Omnibus patria Communis 〈 ◊ 〉 water, our Country is the Common Mother of us all,
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And thus I have show'd you, that not only as we are Men, and as we are Christian-men, but as we are Country-men we ought to Love as Brethren, let us now see how we may Love as Brethren.
And thus I have showed you, that not only as we Are Men, and as we Are Christian-men, but as we Are Countrymen we ought to Love as Brothers, let us now see how we may Love as Brothers.
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so that the outward habit, and the inward intent of the heart must concurre, otherwise they are like to those painted Sepulchres our Saviour speaks off, Mat. 23.27. The outside very glorious, but the inside nothing but corrupted bones, and rottenness, having outwardly a dissembling show of Love, but inwardly are meer hypocrites:
so that the outward habit, and the inward intent of the heart must concur, otherwise they Are like to those painted Sepulchres our Saviour speaks off, Mathew 23.27. The outside very glorious, but the inside nothing but corrupted bones, and rottenness, having outwardly a dissembling show of Love, but inwardly Are mere Hypocrites:
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hence is it that he that receiveth Christ, receiveth God, and he that contemneth a true Christian, contemneth Christ, who persecuteth a true Christian persecuteth Christ,
hence is it that he that receives christ, receives God, and he that contemneth a true Christian, contemneth christ, who persecuteth a true Christian persecuteth christ,
and therefore saith our Saviour, Acts 9.1. (When they persecuted his members the Church) Saul Saul why persecutest thou me? the head was sensible of the persecution of the body,
and Therefore Says our Saviour, Acts 9.1. (When they persecuted his members the Church) Saul Saul why Persecutest thou me? the head was sensible of the persecution of the body,
Fourthly, to Love as a Brother is to Love NONLATINALPHABET to be unwilling to have any discord or difference with any of the brethren, but to live in peace and unity, to keep the unity of Spirit in the bond of peace, Eph. 4.3.
Fourthly, to Love as a Brother is to Love to be unwilling to have any discord or difference with any of the brothers, but to live in peace and unity, to keep the unity of Spirit in the bound of peace, Ephesians 4.3.
therefore saith the Psalmist behold (do not perfunctorily look over it but behold) how good, and joyful a thing it is for Brethren to live together in unity, Psal. 133.1.
Therefore Says the Psalmist behold (do not perfunctorily look over it but behold) how good, and joyful a thing it is for Brothers to live together in unity, Psalm 133.1.
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for Love must be extended to a Brother in London, as well as Westmerland, in England, all over as well as London, in France, Spain, or Italy, as well as •ngland, abroad as well as at home:
for Love must be extended to a Brother in London, as well as Westmorland, in England, all over as well as London, in France, Spain, or Italy, as well as •ngland, abroad as well as At home:
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So Pauls Love did reach from Corinth to Rome, from Philippi to Corinth, from Rome to Ephesus, and so our Apostle [ g ] St. Peter, in my text, exhorts the strangers, that dwell here and there throughout Pontus Galatia, Cappadocia, Asia and Bythinia to love as brethren. I.
So Paul's Love did reach from Corinth to Room, from Philippi to Corinth, from Room to Ephesus, and so our Apostle [ g ] Saint Peter, in my text, exhorts the Strangers, that dwell Here and there throughout Pontus Galatia, Cappadocia, Asia and Bithynia to love as brothers. I.
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therfore I say unto every one of you in particular, dost thou Love thy Neighbour as thy self, dost thou Love him without fraud or dissimulation? or dost thou call him Brother in Christ,
Therefore I say unto every one of you in particular, dost thou Love thy Neighbour as thy self, dost thou Love him without fraud or dissimulation? or dost thou call him Brother in christ,
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II. Dost thou make thy Brothers Calamities as though they were thine own? art thou partaker of his miseries or rather dost thou flout and laugh at his miseries? surely then thou art no member of Christ, thou art but like a wooden leg, crept in the Church,
II Dost thou make thy Brother's Calamities as though they were thine own? art thou partaker of his misery's or rather dost thou flout and laugh At his misery's? surely then thou art no member of christ, thou art but like a wooden leg, crept in the Church,
and soon off? or dost thou forsake him, as the Disciples did Christ? then thou breakest the Commandement of Christ, that we should love one another as he hath loved us,
and soon off? or dost thou forsake him, as the Disciples did christ? then thou breakest the Commandment of christ, that we should love one Another as he hath loved us,
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IV. Art thou a favourer of Unity and Peace among thy brethren? dost thou seek to stay their hatred and pacifie their Wrath? or art thou a brother of discord and dissention,
IV. Art thou a favourer of Unity and Peace among thy brothers? dost thou seek to stay their hatred and pacify their Wrath? or art thou a brother of discord and dissension,
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and means to set thy brethren together by the Ears? then observe what St. Austine saith, Non erit tibi concordia cum Christo, si sit discordia cum Christiano, thou shalt have no concord with Christ,
and means to Set thy brothers together by the Ears? then observe what Saint Augustine Says, Non erit tibi Concord cum Christ, si sit Discordia cum Christian, thou shalt have no concord with christ,
and the hands that shed innocent blood, a heart that imagineth wicked enterprizes, feet that be swift in running to mischeif, a false witness that speaketh lyes,
and the hands that shed innocent blood, a heart that imagineth wicked Enterprises, feet that be swift in running to mischief's, a false witness that speaks lies,
in the Countrey or in the City in thine own Parish or in another, in thine own house or without? Or dost thou hate a stranger, a Townsman, a Forraigner or a door Neighour? then know this, that as God is no Accepter of Persons,
in the Country or in the city in thine own Parish or in Another, in thine own house or without? Or dost thou hate a stranger, a Townsman, a Foreigner or a door Neighbour? then know this, that as God is no Accepter of Persons,
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Some may object, and say, how can this Doctrine be true, that we must Love our Brethren always even unto the end? seeing it is said in the book of the Preacher, that there is a time to Love, and a time to hate, Ecclesiastes 3.8.
some may Object, and say, how can this Doctrine be true, that we must Love our Brothers always even unto the end? seeing it is said in the book of the Preacher, that there is a time to Love, and a time to hate, Ecclesiastes 3.8.
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So that they may seem to be understood thus, There is a time to love, that is, there is a time wherein we love our brother, and there is a time to hate our Brother, not by any approbation on Gods part,
So that they may seem to be understood thus, There is a time to love, that is, there is a time wherein we love our brother, and there is a time to hate our Brother, not by any approbation on God's part,
and the like, and also he is an enemy to me, for he hath greatly indamaged me in my goods and good name therefore what have I to do with him, in what thing am I bound to him, that is both an enemy to God and me.
and the like, and also he is an enemy to me, for he hath greatly endamaged me in my goods and good name Therefore what have I to do with him, in what thing am I bound to him, that is both an enemy to God and me.
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And thus (beloved) I have as plainly and breifly as I could, lay'd open these words unto you Love as Brethren. Wherein I show'd you the matter and the manner, the matter Love, the manner as brethren, in the matter Love, I laid open unto you. 1. To whom Love doth belong. 2. In what it consists.
And thus (Beloved) I have as plainly and briefly as I could, laid open these words unto you Love as Brothers. Wherein I showed you the matter and the manner, the matter Love, the manner as brothers, in the matter Love, I laid open unto you. 1. To whom Love does belong. 2. In what it consists.
In the manner as brethren, I show'd you there were five sorts of Brethren, in all which we are joyn'd together in Love. 1. In Humanity. 2. In Affinity. 3. In Consanguinity. 4. In Christianity. 5thly and lastly. By Proximity.
In the manner as brothers, I showed you there were five sorts of Brothers, in all which we Are joined together in Love. 1. In Humanity. 2. In Affinity. 3. In Consanguinity. 4. In Christianity. 5thly and lastly. By Proximity.
and that is done, by feeding the hungry or cloathing the naked, if there be any of our Brethren or Compatriots, which be in need or necessity, that we lend our helping hands, every man according to his power, for their releif.
and that is done, by feeding the hungry or clothing the naked, if there be any of our Brothers or Compatriots, which be in need or necessity, that we lend our helping hands, every man according to his power, for their relief.
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Nay prae sacrisiciis, before or better then sacrifices, Hos. 6.6. A King of our Country ( I mean of Northumberland ) in a controversie about Easter,, some alledging for Peter, others for John, bethought himself, that Peter was the Potter of Heaven-gate, saying, he would make the Potter his friend, that he might be sure to get in.
Nay Prae sacrisiciis, before or better then Sacrifices, Hos. 6.6. A King of our Country (I mean of Northumberland) in a controversy about Easter,, Some alleging for Peter, Others for John, bethought himself, that Peter was the Potter of Heaven-gate, saying, he would make the Potter his friend, that he might be sure to get in.
Let us hereby make Christ our friend, he is sanua vitae, and thus the poor are made our friends, ready to receive us into everlasting habitations. Luke. 16.9.
Let us hereby make christ our friend, he is sanua vitae, and thus the poor Are made our Friends, ready to receive us into everlasting habitations. Lycia. 16.9.
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and vvith that I vvill conclude all, and it is in Deut. 15.9.10, 11. Beware that there be not a thought in thy heart, saying the seventh year, the year of the release is at hand,
and with that I will conclude all, and it is in Deuteronomy 15.9.10, 11. Beware that there be not a Thought in thy heart, saying the seventh year, the year of the release is At hand,
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Thou shalt surely give him, and thine heart shall not be grieved, when thou givest unto him because that for this thing, the Lord thy God shall bless thee in all thy works,
Thou shalt surely give him, and thine heart shall not be grieved, when thou givest unto him Because that for this thing, the Lord thy God shall bless thee in all thy works,
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Thus if we shall do, of Westmerlandians we shall become Philadelphians, let us so love as brothers here upon earth, that we may for ever live together as brothers hereafter in the Kingdom of Heaven:
Thus if we shall do, of Westmerlandians we shall become Philadelphians, let us so love as Brother's Here upon earth, that we may for ever live together as Brother's hereafter in the Kingdom of Heaven:
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Our Apostle in his second Epistle urgeth this tex• four several times. 1 Pet 1.7. cap. 1.22. 2 Pet. 2.17: & cap. 3.8. S. Paul, in his writngs thrice Rom. 12.10. 1 Thes. 4.9. Heb. 13.1.
Our Apostle in his second Epistle urges this tex• four several times. 1 Pet 1.7. cap. 1.22. 2 Pet. 2.17: & cap. 3.8. S. Paul, in his writngs thrice Rom. 12.10. 1 Thebes 4.9. Hebrew 13.1.
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Si pro Christianis discipulis Christi habere volumus oportet, ut nos mutuò quod ardentissime diligamus, viz. non verbo solum neque lingua sed opere & veritate 1 Joh. 3.18. Piscat in loc.
Si Pro Christianis discipulis Christ habere volumus oportet, ut nos mutuò quod ardentissime diligamus, viz. non verbo solum neque lingua sed Opere & veritate 1 John 3.18. Physical in loc.
Qutcunque quavis ratione tibi adjunctus fuerit eum scriptura vocat REACH proximum; I••q•• •um praecipit Dominus diligere pro•emum intelligendum ipsum p•ll•• quem vis quac•nque ratione natu• adjunctum diligamus Jansen comment in Luc. 6. Rec. Haebraeis NONLATINALPHABET Graecis & Latin• proximus est proprius qui tibi qualibet ratione conjunctim fuerit ibid, David did so Psal. 35.12.
Qutcunque quavis ratione tibi adjunctus fuerit Eum Scripture vocat REACH Proximum; I••q•• •um praecipit Dominus diligere pro•emum intelligendum ipsum p•ll•• Whom vis quac•nque ratione natu• adjunctum diligamus Jansen comment in Luke 6. Rec. Haebraeis Graecis & Latin• Proximus est proprius qui tibi qualibet ratione Conjointly fuerit Ibid, David did so Psalm 35.12.
It is not in our power not to have Enemies, but it is our power not to hate Enemies, Chrysost. Luke •. 27. Disce diligere •nim•c•m sivis cavere iuimicum Aug. in Psal. 100. Q•i 〈 ◊ 〉 professo hostes nostris•••, scoundum scripturam proximi sunt nob• 〈 … 〉 sunt proxi••• q•in inimici. Jaosen comment in Mat. 5. Proximi sumus condit 〈 ◊ 〉 ferr•nae naivil 〈 ◊ 〉, & f•aire spe•oe• •stis haridit •is Gerad. meditat,
It is not in our power not to have Enemies, but it is our power not to hate Enemies, Chrysostom Lycia •. 27. Disce diligere •nim•c•m sivis cavere iuimicum Aug. in Psalm 100. Q•i 〈 ◊ 〉 professo hosts nostris•••, scoundum scripturam proximi sunt nob• 〈 … 〉 sunt proxi••• q•in Inimici. Jaosen comment in Mathew 5. Proximi sumus condit 〈 ◊ 〉 ferr•nae naivil 〈 ◊ 〉, & f•aire spe•oe• •stis haridit •is Gerad. meditate,
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Virtu• est coram hominibus inimicos sed virtus coram Deo dilegere, quia hoc solum Denosacrificium accipit quod ante occulos ejus in altari charitatis flamma incendit, Greg. in past. Exod. 23.4.
Virtu• est coram hominibus inimicos sed virtus coram God dilegere, quia hoc solum Denosacrificium accipit quod ante occulos His in Altar charitatis Flamma incendit, Greg. in past. Exod 23.4.
Sicut corporis, membra per spiritum id •s•• 〈 ◊ 〉 con•••gunium ita vera corporis mystici membra per spiritum sanctum charitatis v•ncula 〈 ◊ 〉, Gerard. Med. Tale bonum & bonum pacis ut in rebus creatis nihil gratios••• fola•t ami••, dip•• dilectatibus concupisci, nihil utilius possideri Spiritus enim huminus &c. August. de Civitat. Dei.
Sicut corporis, membra per spiritum id •s•• 〈 ◊ 〉 con•••gunium ita vera corporis mystici membra per spiritum sanctum charitatis v•ncula 〈 ◊ 〉, Gerard. Med. Tale bonum & bonum pacis ut in rebus creatis nihil gratios••• fola•t ami••, dip•• dilectatibus concupisci, nihil Utilius possideri Spiritus enim huminus etc. August. de Civitat. Dei.
Facilé declaratur quomodo novum sit dilectionis praeceptum à Christo da•um 〈 ◊ 〉 enim Cyrillus fratrem diligendum esse ait, ficut se ipsum Christus, autem magis nos quam scipsum amov•t, novas atque auditus dilectionis modus, nihil omnino dilectioni fratrum anteponentas, non gloriam, non divitias, non corporis hujus mortem, si opus fuerit pro saluto fratris mori quod a beatis Salvatoris discipulis factitatum esse videmus. Iansen in loc.
Facilé declaratur quomodo novum sit dilectionis Precept à Christ da•um 〈 ◊ 〉 enim Cyril fratrem diligendum esse ait, ficut se ipsum Christus, autem magis nos quam scipsum amov•t, novas atque auditus dilectionis modus, nihil Omnino Dilection fratrum anteponentas, non gloriam, non Riches, non corporis hujus mortem, si opus fuerit Pro saluto fratris Mori quod a beatis Salvatoris discipulis factitatum esse Videmus. Jansen in loc.
Nec habet aliquid viridi•atis boni operis si non manet in radice charitatis in homine multis modis intelligitur charitas, clermentia, suavi•ate, patientia, invidentiae & aemuiationis vacuitate, & in juriarum oblivione, Clemens Alexand. Sicut in regali pretexiâ, illi flores & colores praeciosi sunt qui hanc conficiunt, chlamyd•n; Itidem & hic, illa sunt prafiosa virtut•s, qua charitatem contintant Chrysost. Hom. 51. de diversis.
Nec habet Aliquid viridi•atis boni operis si non manet in radice charitatis in homine multis modis intelligitur charitas, clermentia, suavi•ate, patientia, invidentiae & aemuiationis vacuitate, & in juriarum oblivion, Clemens Alexander Sicut in regali pretexiâ, illi flores & colores praeciosi sunt qui hanc conficiunt, chlamyd•n; Itidem & hic, illa sunt prafiosa virtut•s, qua charitatem contintant Chrysostom Hom. 51. de diversis.
Nibi• sic probat amicum que• admodum oneris amic supportatis nemo nisi pe• amicitiam cognoscitur, & ideo amicorum mala fermiter sustinemus, quia bona eorum nos delectand, & tanent August. 12. quastion.
Nibi• sic Probat Amicum que• admodum oneris amic supportatis nemo nisi pe• amicitiam cognoscitur, & ideo amicorum mala fermiter sustinemus, quia Bona Their nos delectand, & tanent August. 12. quastion.
Nullum ego consilium milius arbitror, quam si examplo suo fratrem docere studeas, qua oportit fieri, provocans cum ad meliora, & cons•lens •i, ne { que } verba, ne { que } lingua, sed opere & veritate Greg. lib. 10. moral. Sic luceat lux vestra corum h•minibus & h•c autem fir cum apparet miserecordea in affectu beniguitas in vultis, humilitas in habitu, modestia in habitatione, patientia in tribulatione. Hugo de claust. enim. lib. 3.
Nullum ego consilium Milius arbitror, quam si examplo Sue fratrem docere studeas, qua oportit fieri, provocans cum ad Meliora, & cons•lens •i, ne { que } verba, ne { que } lingua, sed Opere & veritate Greg. lib. 10. moral. Sic luceat lux Vestra corum h•minibus & h•c autem fir cum Appears miserecordea in affectu beniguitas in Wills, humilitas in habitu, Modesty in habitation, patientia in tribulation. Hugo de claust. enim. lib. 3.
Haec in adversitate tolerat, in prosperitate temperat in daris passionibus fortie est: in bonis operi•, •ilaris est, in tempora lib. di•tissima in hospiralitate latissima infer bonos fratres latissima inter falsos sapientissima In abel per sacrificim laeta in No• per diluvium secura Abrahae, perigrenatione fidelissima in Davidis trikulatione mitissima, &c. Aug de laude Charitatis
Haec in adversitate tolerate, in prosperitate temperate in daris passionibus fortie est: in bonis operi•, •ilaris est, in tempora lib. di•tissima in hospiralitate latissima infer bonos Brothers latissima inter falsos sapientissima In abel per sacrificim Laeta in No• per diluvium Secure Abraham, perigrenatione fidelissima in Davidis trikulatione mitissima, etc. Aug de laud Charitatis
Nescio quid majas in laude tua dicere pollum quam ut Deum de caelo traheres, & hominem ad caelum elevares magna virtus tua, & parte us { que } ad hoc humiliaretur Deus, & us { que } ad hoc exalteretur homo Hugo de •aude Charitatis.
Nescio quid majas in laud tua dicere pollum quam ut God de caelo traheres, & hominem ad caelum elevares Magna virtus tua, & part us { que } ad hoc humiliaretur Deus, & us { que } ad hoc exalteretur homo Hugo de •aude Charitatis.
Conservanda est humanitas, si homines recté dici velimus Id autem ipsum conservare humanitatem quid aliud est quam diligere hominem, quia h•mosit, & idem quod nos sumus. Lactan. firm. divin. institat. lib. 6. c. 10. Amico conterranti. contribulis, populares, sodales commilitones, convictores, familiares, proximi, sunt omnes fratres. sic discipali 1 Chron. 25, 7.9.10. & similes vel, aequales Job. 30.29. Pro. 18.9.
Conservanda est humanitas, si homines recté dici Velimus Id autem ipsum conservare humanitatem quid Aliud est quam diligere hominem, quia h•mosit, & idem quod nos sumus. Lactan firm. divine. institat. lib. 6. c. 10. Friend conterranti. contribulis, populares, Sodales Companion, convictores, familiares, proximi, sunt omnes Brothers. sic discipali 1 Chronicles 25, 7.9.10. & similes vel, aequales Job. 30.29. Pro 18.9.
Quis amicur est quam frater fratri, aut quem alienum fidum i•venias si tui• hostis fuerit? ut Mycipsa dixit filii suis. Salust de bello Jugurthino. Non ego te, vita frater amabilior, aspiciam post hac. Catul. ad Ortal.
Quis amicur est quam frater fratri, Or Whom Alienum fidum i•venias si tui• hostis fuerit? ut Mycipsa dixit Sons suis. Sallust de bello Jugurthino. Non ego te, vita frater amabilior, aspiciam post hac. Catul and Ortal.
Marius or rather (as some call him) Westmer overthrew the Picts with Roderid their leader, at Stainemore so called from a Stone, erected in that place, as a memorial of the Victory, and from this Westmer came the name of Westmerland. An. Christi. 13. Prideaux Introduction to reading Histories Pag. 279. and Isaac Sons Chrono.
Marius or rather (as Some call him) Westmer overthrew the Picts with Roderid their leader, At Stainemore so called from a Stone, erected in that place, as a memorial of the Victory, and from this Westmer Come the name of Westmorland. Nias Christ. 13. Prideaux Introduction to reading Histories Page 279. and Isaac Sons Chrono.
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Secundum Hie•onimum Augustum & Theophilactum, nomine fratris vel proxime significatur omnis homo, eo quod ex eodem parente omnis sumus nati, at { que } ad eandem Dei similitudinem facti, & ad eandem vocati, haereditatem caelestem. Janse•. Comment. in Mat. 5. & Luc. 6.
Secundum Hie•onimum Augustum & Theophilactum, nomine fratris vel proxime Signify omnis homo, eo quod ex Eodem parent omnis sumus Nati, At { que } ad eandem Dei similitudinem facti, & ad eandem vocati, haereditatem caelestem. Janse•. Comment. in Mathew 5. & Luke 6.
Patria est velut alter quidem Deus, & proximas maximus { que } Pareus quo qui nomen ei imposuit • reipsa, non temere patriam nominarit, vocabulo quidem patre deducto, pronunciato tamen faemenina terminatione, ut ex utroque parente mixtum esset; At { que } haec ratio insinuat patriam unam ex aequo, ut utrum { que } parentem colendam Esse. Scob. Serm. 37. Chari sunt parentes, chari liberi, propinqui, familiares sed omnes omnum charitates patria una complexa est, pro qua quis bonus dubitet mortem opperere, si ei sit profuturus ic. off. lib. 1.
Patria est velut alter quidem Deus, & proximas Maximus { que } Pareus quo qui Nome ei imposuit • Reipsa, non Temere Patriam nominarit, Vocabulo quidem patre deducto, pronunciato tamen faemenina termination, ut ex utroque parent mixtum esset; At { que } haec ratio insinuate Patriam unam ex Aequo, ut utrum { que } parentem colendam Esse. Scob. Sermon 37. Chari sunt Parents, chari Liberi, propinqui, familiares sed omnes omnum charitates patria una complexa est, Pro qua quis bonus dubitet mortem opperere, si ei sit profuturus ic. off. lib. 1.
unicun { que } sua patri• charior est, dum supra omnia sulvam fore quaeritur. ubi ab ipsis cunabalis commeratur, feris datum est agros cilves quaerere, hominibus autem patrias super cuncta diligere. Aves ipsae per aero vagantes proprios nidos amant, erratiles ferae ad cubilia dumosa festinant. voluptuosi pisces cavernas per quirunt, cuncta { que } animalia ibi se norunt refugere, ibi longissima cupiunt aetate constare Cass. 1. Epist. 20.
unicun { que } sua patri• Charior est, dum supra omnia sulvam before Quaeritur. ubi ab Ipse cunabalis commeratur, feris datum est agros cilves quaerere, hominibus autem patrias super Everything diligere. Aves ipsae per aero vagantes proprios Nidos amant, erratiles ferae ad cubilia dumosa Hastening. voluptuosi pisces cavernas per quirunt, Everything { que } animalia There se Norunt refugere, There longissima cupiunt Age constare Cass. 1. Epistle 20.
Patria nihil dulcius, nullus locus est domestica side jucundior, charisunt parentes, liberi, proximi qui, familiares sed omnes omnium charitates patria una complexa est, pro qua quis bonus dubitet mortem oppetere si ei profuturus Cic. off. lib. 1.
Patria nihil Dulcet, nullus locus est Domestica side jucundior, charisunt Parents, Liberi, proximi qui, familiares sed omnes omnium charitates patria una complexa est, Pro qua quis bonus dubitet mortem oppetere si ei profuturus Cic off. lib. 1.
Durus fuit Sermo (inquit Augustinus) cum Deus dixit Abrahamo, Exi est terra tua, ex patris domo, & ex cognatione tua &c. Sertorius dixit se malle Romae igno•isissimum civem, quam exulem, omnium aliarum civi atum imperatorem nominare. Plutarch. in Sertorio. Et sola est patria poenacarere sua, Ovid de Trist. lib. 4. Eleg. 8. Nos patriae fines & dulcia linquimus arva, Nos Patriam fugimus tu Ti•yre lent us in umbra formosam resonare, docis Amaryllida silvas Virg. Et eum Patriam misi tunc est periisse putato (Ovid. de Trist. lib. 3. Eleg. 3.) & prior & gravior mors fuit illa mihi. Ovid. de Pont. lib. 1. Eleg. 4. The Jews in their Captivity sung the 137. Psalm By the rivers of Babilon we sat down and wept when we remembred thee O Sion, &c. If I forget thee O Jerusalem! Let my righ• hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth, &c.
Durus fuit Sermon (inquit Augustine) cum Deus dixit Abrahamo, Exit est terra tua, ex patris domo, & ex cognatione tua etc. Sertorius dixit se malle Rome igno•isissimum civem, quam exulem, omnium aliarum Civil atum Imperatorem nominare. Plutarch. in Sertorio. Et sola est patria poenacarere sua, Ovid de Trist. lib. 4. Eleg 8. Nos patriae fines & Dulce linquimus Arva, Nos Patriam fugimus tu Ti•yre lent us in umbra formosam resonare, docis Amaryllida silvas Virg Et Eum Patriam misi tunc est periisse putato (Ovid. de Trist. lib. 3. Eleg 3.) & prior & Graver mors fuit illa mihi. Ovid. de Pont. lib. 1. Eleg 4. The jews in their Captivity sung the 137. Psalm By the Rivers of Babylon we sat down and wept when we remembered thee Oh Sion, etc. If I forget thee Oh Jerusalem! Let my righ• hand forget her cunning. If I do not Remember thee, let my tongue cleave to the roof of my Mouth, etc.
Non dabia est Ithaci prudentia, sed tamen optat fumum de patriis posse videre focis. Ovid. de Pont. lib. 1. Eleg. 4. Amor Lacaenae erga suam Patriam est observatione digniss. quae cum filium in praelium misisset, & interfectum audivisset: Ideirt• (inquit) generam, ut esset, qui pro Patria morte non dubitar•t occumbere, Cic. lib. 1. Tusc. Quaest. Filiae Erichthaei Athenis Regis mortem pro Patria contemplisse dicantur. Cic. Orat. pro Pab. Sestio.
Non dabia est Ithaci Prudence, sed tamen Optat Fumum de patriis posse To see focis. Ovid. de Pont. lib. 1. Eleg 4. Amor Lacaenae Erga suam Patriam est observation digniss. Quae cum Son in Praelium misisset, & interfectum audivisset: Ideirt• (inquit) generam, ut esset, qui Pro Patria morte non dubitar•t occumbere, Cic lib. 1. Tuscany Question Filial Erichthaei Athenis Regis mortem Pro Patria contemplisse dicantur. Cic Orat Pro Pab. Sestius.
Libri quo { que } sunt fratres e•usdem Authori•. Aspicies ••t•s illic ex ordine fratres, Quos studium cunctos evigi•avit idem Ovid. de Trist. ••g. 1. lib. 1. Quarebam fratres, exceptis scilicet illis, Quos suos optaret non geu•isse •ens. Idem Eleg. 1 lib. 3.
Libri quo { que } sunt Brothers e•usdem Authori•. Aspicies ••t•s illic ex Order Brothers, Quos studium cunctos evigi•avit idem Ovid. de Trist. ••g. 1. lib. 1. Quarebam Brothers, exceptis scilicet illis, Quos suos optaret non geu•isse •ens. Idem Eleg 1 lib. 3.
1 Pet 1.22 Multis simulationum involueris tegitur, & quasi v•lis quibusdam ob•enditur unusquis { que } natura, fro•s, oculi, vultus persaepe mentiuntur Cic. ad Q. fratrem. Demosthenès interrogatuí, quid Deo simile haberent homines; Respondit, benigne facere & sinceritatem amare, Maxim. Serm. 8.
1 Pet 1.22 Multis simulationum involueris tegitur, & quasi v•lis Some ob•enditur unusquis { que } Nature, fro•s, oculi, vultus persaepe mentiuntur Cic ad Q. fratrem. Demosthenès interrogatuí, quid God simile haberent homines; Respondit, benign facere & sinceritatem amare, Maxim. Sermon 8.
Tunc plena cordis nostri compassio est quam mala inopia pro proxima suscipere non meruimus, ut illum a passione liberemus. Plus est aliquando compati ea corde, qu•dare, quia quis { que } indigenti perfect• compatitur minus estimat omne quod dat; & re• quamlibet plarum { que } dat, qui non compatitur Greg. moral l. 20.
Tunc plena Cordis Our Compassion est quam mala Inopia Pro proxima suscipere non meruimus, ut Ilum a passion liberemus. Plus est aliquando Compati ea cord, qu•dare, quia quis { que } indigenti perfect• compatitur minus estimate omne quod that; & re• quamlibet plarum { que } that, qui non compatitur Greg. moral l. 20.
Si doles condol• non dol•o tantum, maxime sciens a salute longius absistere membrum quod obstupuit• aegrum sese non sentientem periculosius laborare. Bern. de consol. ad Eug. Cujus pect• tam ferreum, cujus cor tam lapideum, ut genitus non exprimat, lach•yma non eff•• dat, cum proxime vel amici morbum vel interitum intuetur, ut patienti, non compa••tur, & dolenter non condoleat; Ipse Jésus cum videsset Mariam, & judaeos plera•• infremuit spiritu turvavit se ipsum & lachrymatus est Inne de vilit. Condit. humi• Tanto quis { que } perfectior est quanto perfectius, sentit dolores alienos. Greg. Moral. li• 19. Christus ipse patiendo compassus est non solum erat patiens sed compabions. Ba•nard, in Canc.
Si doles condol• non dol•o Tantum, maxim sciens a salute Longius absistere Limb quod obstupuit• aegrum seize non sentientem periculosius laborare. Bern. de consol. ad Eug Cujus pect• tam ferreum, cujus cor tam lapideum, ut Genitus non exprimat, lach•yma non eff•• that, cum proxime vel Friends morbum vel Interitum intuetur, ut patienti, non compa••tur, & Dolenter non condoleat; Ipse Jésus cum videsset Mary, & Judeans plera•• infremuit spiritu turvavit se ipsum & lachrymatus est Inn de vilit. Condit. humi• Tanto quis { que } perfectior est quanto perfectius, Sentit Dolores alienos. Greg. Moral. li• 19. Christus ipse patiendo compassus est non solum erat Patient sed compabions. Ba•nard, in Can
Constantia est nutrix ad meritu• moderatrix ad praemium soror est patientia perseverantiae filia, omnes pacis, amicitiarum nodus unanimitatis vinculum, sanctitatis propugnaculum Deni { que } non qui incaeperit, sed qui perseveravit us { que } ad finem, sa vus erit. Bern. in epist. 129. Constans & perfectus debet esse Amor noster si necesse fuerit, amore illius moriamur qui amare nostro placide ac benigne mori dignatus est. August. de Catal. rudib. Vide 1 John 4.17. Heb. 3.14. Qua potes excusa, nec amici desere causam Quo •ede caepisti, sic bene semper eas. Ovid. lib. 1. de Tristib.
Constantia est nutrix ad meritu• moderatrix ad Premium soror est patientia perseverantiae filia, omnes pacis, amicitiarum nodus unanimitatis vinculum, sanctitatis propugnaculum Deni { que } non qui incaeperit, sed qui perseveravit us { que } ad finem, sa vus erit. Bern. in Epistle. 129. Constans & perfectus debet esse Amor Noster si Necessary fuerit, amore Illius moriamur qui amare nostro placide ac benign Mori dignatus est. August. de Catal. Rudib. Vide 1 John 4.17. Hebrew 3.14. Qua potes Excusa, nec Friends desere Causam Quo •ede caepisti, sic bene semper eas. Ovid. lib. 1. the Tristib.
Salust. (de bello Jugurthing) sic ait Mycipsa Rex jamjam moriturus, & •onens filios suos paterno affectu, ut concordes sint, aureis sempte• literis scribendam sententiam ut { que } adderent, Concordia parvae res crescunt discordia, &c.
Sallust. (de bello Jugurthing) sic ait Mycipsa Rex jamjam Moriturus, & •onens Sons suos Paterno affectu, ut concords sint, aureis sempte• literis scribendam sententiam ut { que } adderent, Concord parvae Rest crescunt Discordia, etc.
Mortuum est corporis membrum, quod alterius non sensit affectum nec se verum mystici corporis membrum estimet qui alteri patienti non condolet. Gerard. Meditat. Dolentem non potest, consolari, qui non concordat dolori Emolliri debet animus ut afflicto congruat, congruens inhaereat inhaerens trahat. nec ferrum ferro conjungitur, si non utrin { que } exustione ignis liquetur. Greg. Moral. Qui vere amans est omni tempore diligit, nam eum tormentum non seperat, labor non laxat, thesaurus non superat, alienas amor non occupat, Cass. in Epist.
Mortuum est corporis Limb, quod alterius non Saint affectum nec se verum mystici corporis Limb estimet qui Alteri patienti non condolet. Gerard. Meditat Dolentem non potest, consolari, qui non concordat dolori Emolliri debet animus ut afflicto congruat, congruens inhaereat inhaerens trahat. nec ferrum Ferro conjungitur, si non utrin { que } exustione ignis liquetur. Greg. Moral. Qui vere amans est omni tempore diligit, nam Eum Tormentum non separate, labour non laxat, thesaurus non superat, alienas amor non occupat, Cass. in Epistle
Sicut nihil est pretiosius Deo virtute dilectionis ete nihil est desiderabilis Diabolo extinctione cha•itatis. Quisqu•s ergo seminando jung•a dilectionem prox morum perimit, hosti Dei familiarius servit, Greg. in past.
Sicut nihil est pretiosius God virtute dilectionis eat nihil est desiderabilis Diabolo extinctione cha•itatis. Quisqu•s ergo seminando jung•a dilectionem prox morum perimit, hosti Dei familiarius Servit, Greg. in past.
Perfecta charitas est rectissima animi affectio qua diligitur Deus propter se, & proximus propter seipsum Aug de Doctri. Christ. Odio habebis inimicum tuum Mat. 5.43. non inimicos but in the singular number meaning the Devil our common enemy, as Aug. Serm. 59. de Temp. non fratrem sed Diabolum. Idem ibidem.
Perfecta charitas est rectissima animi affectio qua diligitur Deus propter se, & Proximus propter seipsum Aug de Doctri. christ. Odio habebis Inimicum tuum Mathew 5.43. non inimicos but in the singular number meaning the devil our Common enemy, as Aug. Sermon 59. de Temp. non fratrem sed Diabolum. Idem ibidem.
Este similis medico medicus non amat aegrotantem si non odit agritudinem: ut libere• aegrotum febrim persequitur Nolite amare vitia amicorum vestrorum, si amatis amicos vestros. Aug. in quodam Serm. Non attinde, quid tibi faciat homo, sed attende, quid tu feceris Deo, non attende injurias quas infert inimicus, sed attende beneficia, quae confert tibi is, qui jubet a•e inimicum diligas. Gerard. Meditat. Ne fratri irascere quamvis peccato fratris irasceris, Aug. Retract. lib. 1. cap. 19. Non minima pars dilectionis est reprehendere delictum. Idem. Diligite homines interficite errores. A•g. con. lit. Petilian; lib. 1. cap. 29. Pacem cum hominibus bellum cum vitiis. Idem de caterudibus cap. 27.
Este Similis medico medicus non amat aegrotantem si non odit agritudinem: ut libere• aegrotum febrim persequitur Nolite amare Vices amicorum vestrorum, si amatis amicos vestros. Aug. in Quodam Sermon Non attinde, quid tibi Faciat homo, sed attend, quid tu feceris God, non attend injurias quas infert Inimicus, sed attend Benefices, Quae confert tibi is, qui jubet a•e Inimicum diligas. Gerard. Meditat Ne fratri irascere Quamvis Peccato fratris irasceris, Aug. Retract. lib. 1. cap. 19. Non minima pars dilectionis est reprehendere delictum. Idem. Diligite homines interficite Errors. A•g. con. lit. Petilian; lib. 1. cap. 29. Pacem cum hominibus bellum cum Vitiis. Idem de caterudibus cap. 27.
Vide Jam. 2.15.16. Pascit esurientes charitas, pascit & superbia: charitas ut Deus laudetur, superbia ut ipsa landetur vestit & superbia. August. super Epistol. Jo. cap. 7. Si non pavisti occidisti Ambros. Qui succurrere perituro potest, & non succurit, occidit. Sen.
Vide Jam. 2.15.16. Pascit Esurientes charitas, pascit & superbia: charitas ut Deus laudetur, superbia ut ipsa landetur vestit & superbia. August. super Epistle. John cap. 7. Si non pavisti occidisti Ambos Qui succurrere perituro potest, & non succurit, occidit. Sen.
