Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	lord_n	moses_n	write_v	3,199	5	6.0636	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54848	Philallelpa, or, The grand characteristick whereby a man may be known to be Christ's disciple delivered in a sermon at St. Paul's, before the gentlemen of VVilts, Nov. 10, 1658, it being the day of their yearly feast, by Thomas Pierce ...	Pierce, Thomas, 1622-1691.	1658 (1658)	Wing P2190; ESTC R33406	27,750	46

Lord saith he if thou wilt forgive their Sin and if not blot me I pray thee out of the book which thou hast written Exod. 32. 32. As if salvation it self could hardly please him unlesse his Countrymen might have it as well as He. Nor was the passion of St. Paul inferiour to it who for the love he bare unto His Countrymen whom he calls his brethren and kinsmen according to the flesh was ready to wish himself accursed and utterly cut off from the body of Christ Rom. 9. 2 As if he car'd not what became of him so that his Countrymen might be sav'd But many times our neerest Countrymen may become our worst Neighbours and in respect of their Religion dwell farthest off too To a man that is born in Iudea A good Samaritan ought to be dearer then a cruel Iew * St. Paul and the Christians † of Thessalonica were never used with more rigour then by the men of their own Countrey And our Saviours words are very remarkable that except it be in his own Countrey a Prophet is never without honour Mat. 13. 57. But let him be in his own Countrey and he hath no honour at all John 4. 44 Christ himself had least there and there he did the fewest Miracles but that he did not more there then in other places the only Cause was their unkindness This is therefore the firmest Bond whereby to hold us together in peace and love not that we are of one Countrey but that we are of one * Christ And can say of our selves with better reason then it was anciently said of the Lomnini That in all our bodies there is no more then one soul or to express it with St. Paul that we have all but one Faith one Baptisme one Spirit one Lord one God and Father of all who is above all and through all and in us all Eph. 4. 4 5 6. If we will manifest to the world and prove convincingly to our selves that we are really the Followers and Friends of Christ It must be by a burning and shining Love A love of men and not of God only And a Love of men it must be in which the true Love of God is not excluded but presuppos'd Not a love of our selves only condemn'd so much by the * Apostle but a Love of others as our selves if not as much yet as well if not in that measure yet in the very same manner in which we are obliged to love our selves And it must be Dilectio Amoebaea a mutuall Love a giving and taking of affections Indeed rather then fail we must pledge them in Love who do begin to us in hatred But to make 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Love-Feast indeed such as ●ith which the blessed Apostles did once adorn both the Doctrine and the Discipleship of Christ It must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Love interchanged with one another The chiefest requisites of our Love must be Sincerity and Fervour As St. Paul speaks to the Romans we must be kindly affectioned one towards another so as our lov● may be brotherly and without dissimulation Rom. 12. 9 10. we must not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} double-sould men Jam. 1. 8. but must carry our meaning in our foreheads and hold our hearts in our hands Not love in word neither in Tongue but in deed and in Truth 1 John 3. 18. we must not look every man at his own things only but every man at the things of others Phil. 2. 4. If we are owners of such a love as is a Testimony and proof of our reall Discipleship under Christ The same mind will be in us which was in Christ Iesus Phil. 2. 5. And if so we shall be ready to stoop as he * did to the meanest offices of love even to wash and to wipe the very feet of our Inferiors we shall willingly bear one anothers burdens Gal. 6. 2. by love serving one another Gal. 5. 13. And in honour preferring one another Rom. 12. 10. Nay if the same mind be in us which was in Christ Jesus as the Apostle tells us it ought to be our love will be so intensive as to make us lay down our lives for the Brethren And so St. Iohn tells us we ought to do 1 Iohn 3. 16. If no diviner love of one another were meant by our Saviour in my Text then what was so frequently exacted under the paedagogie of Moses our Saviour would certainly have said An old Commandement I give unto you it having been said to them of old Thou shalt love thy Neighbor as thy self Levit. 19. 18. But here he calls it a new Commandement which we cannot imagine he would have done had there been nothing in its subject but what was old No he might very well call it a New Commandement not only for that reason which I find given by St. * Austin because it prescribes us such a love as by which we cast off the old man and put on the new but because it prescribes us such a love as never was thought upon before much lesse deliver'd under precept to any Sect or Society of Iewes or Gentiles Had his Commandement been no more then that we love one another it had been old with a witness no doubt I may say as old as Adam But because he added a Sicut Ego that we must love one another even as he hath loved us which was with such a new Love as till he came into the world was never heard of he had reason to call it a New Commandement For although St. Iohn saith Brethren I write * no New Commandement but an old Commandement which ye had from the beginning yet he meanes no more by that word then the first beginning of Christianity which was with the preaching of the Gospel by Iesus Christ Remember therefore I beseech you what Love this is which is the Badge and Cognisance of our profession the mark of difference betwixt the Sheep and the Goats and which is not exacted from Men as Men but from Christians as they are Christians We must not love as They do who * corrupt one another as S Austin speaks with a meerly seditious or schismaticall Love nor must we love as They do who only love one another for filthy Lucre much less as They do who love one another for filthy Lust Nor must we love as They do whose love consisteth only in this that they agree in the hatred of some third Party Nor must we only love as They do who love one another as they are Men only that is as they are sociable and civill Creatures But we must love one another as benig Lovers of God and as being such whom God loves as being * Children of the Highest and * younger Brothers of our Redeemer as being all made Consorts of the very same Hope and all Co-heirs of the very

impoverish the Rich too It is not true Charity they shew to others if they nourish Contention amongst themselves Men may be liberal to their Vanities and bestow a great deal of Riches in Ostentation to the poor and yet be still strangers to Christian charity if they will not let fall a Quarrell or Suit at Law untill they are utterly disenabled to hold it up The wise Disciples of * Pythagoras would rather quit their own right in matter of Riches or Honour or worldly greatnesse then run the hazard of breaking peace in any such carnal considerations And therefore my Brethren let me conjure you not so much by that common but civil Interest which you have in one Countrey as by that common and sacred Interest which you have in one Christ that all your Contentions from this day forward may be swallow'd up in this one who shall shew the greatest Zeal and who shall use the best endeavours to keep the unity of the Spirit in the Bond of Peace That however your Feast is but once a jear yet your peace and your unity may be all the year long Remember the saying of St. Iames That to love one another as you love your own selves is to fulfill the Royal Law Jam. 2. 8. If Jesus Christ is a Royall Saviour and if his Law is a Royall Law then all true Christians must needs be Royalists that is obedient to the Precepts of Christ their King Remember the saying of * St. Paul That by one Spirit we are all baptized into one Body whether Jewes or Gentiles bound or free of different Countreys or of the same we have been all made to drink into one Spirit * Ye are the Body of Christ and members in particular * Let there be no Schisme in the Body But whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good Report if there be any vertue if there be any praise if there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any Bowels and Mercies Think on these things And the very God of Peace sanctifie you wholly that the * whole of you both body soul and spirit may be preserved blamelesse unto the coming of our Lord Iesus Christ Now unto him who is able to keep us from falling and to raise us when we are down and to present us being risen before the presence of his Glory with exceeding Ioy To the only wise God our Saviour even to God the Father who hath created us in love by his mighty power to God the Son who hath redeemed us in love by his precious Blood and to God the Holy-Ghost who hath prepared us in love by his sanctifying Grace and thereby given us a Pledge of our future Glory to the holy individual and Glorious Trinity three Persons and one God be ascribed by us and by all the world Blessing and Glory and Honour and Power and Wisdome and Thanksgiving from this day forward and for evermore THE END Books written by the same Author and lately published Viz. 1 THE Sinner impleaded in his own Court wherein are represented the great discouragements from sinning which the Sinner receiveth from sin it self c. 80. 2. The Christians Rescue from the Grand Error of the Heathen touching the fatall necessity of all Events and the Dismall consequences thereof which have slily crept into the Church 40. Sold by Richard Royston at the Angell in Ivy-lane * 1 Thes. 1. 3. † Mat. 5. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Iam. 1. 26. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Iam. 1. 27. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Jam. 2. 8. † Gal. 6 7. * Mat. 7. 2. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Jam. 2 13. * Ibid. and Mat. 6. 14 15. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Iam. 1. 26. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ibid. * Joh. 13. 1 2. † Vers 4 5. 14 15. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luk. 11. 39. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luk. 23. 14. * Prov. 12. 10. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Herodot. in Melpom. cap. 26. p. 233. Confer ejusdem Lib. 1. c. 73. p. 30. c. 119. p. 51. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eph. 5. 15. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eph. 5. 15. * Psal. 53. 5. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eph. 3. 17. * Mat. 7. 16 17 † Rom. 11. 19. * Joh. 15. 1. † Quod tibi non vis fieri alteri ne feceris † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mat. 7. 12. Luk. 6. 43. * Rom. 15. 1. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Colos. 4 5. * Philo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 539. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Isa 50. 1. † Luk. 5. 34 35. * Deut. 23. 7. † Philo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 548. * 2 Pet. 1. 12. * Rom. 11. 14. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Ibid. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Jam. 5. 20. * 2 Thes. 1. 7 8. † Wisd. 5. 1. * Heb. 9. 16. * Joh. 13. 33. † Chap. 14. v. 27. * Jam. 2. 8. † Joh. 13. 15. * Mat. 7. 22 23. † Chrysostom Hom. 71. in Joh. Aristot. * Prov. 15. 15. * Joh. 15. 13. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Eth. l. 9. c. 8. p. 887. a Xenoph. in exp. Cyri. l. 7. p. 319. b Idem ib. l. 1. p. 209. c Val. Max. l. 4. c. 7. p. 128. d Id. ib. p. 127. e Id. b. f Ib. p. 129. g Lib. 7. c. 8. h Q. Curt. l. 7. p. 211. i Xenoph. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l. 5. p. 446. k In exp. Cyri. l. 5. p. 304. 305. l Diod. Sicul l. 16. p. 448. m Val. Max. l. 1. c. 8. p. 34. n Tacit. Annal. l. 16. p. 331. o Ex Polyb. l. 10. p. 582. Tacit. Hist. l. 4. p. 491. Diodor. Sic. l. 17. p. 518. Q Curt. l. 10. 316. Val. Max. l. 9. c. 9. p. 283. Aristot. eth. l. 9. c. 11. p. 912. Homer Il. l. 13. p. 250. l. 6. p. 109. Odyss. δ. p. 44. p Val. Max. 1. 2. c. 6. p. 50. q Xen. exp. Cy. l. 1. p. 212. r Thucyd. l. 2. p. 124. 125. s Polyb. l. 2. p. 147. t Val. Max. l. 6. c. 6. Liv. l 21 c. 14. l. 23. c. 20. u Solduni apud Aquitanos Societas Hunnorum Sodales Antonini Tauri apud Scythas Fratres Arwale {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Apud Aegyptios Alex. ab Alex Dier Genial l. 1. c. 26. p. 74. 75. * Diodor. Sic. l. 4. p. 266.

whole substance to feed the poor and yet may perish for want of Love He may dare to dye a pretended Martyr by giving his body to be burnt And yet he may be frozen for want of Love So I collect from the Apostle 1 Cor. 13. 3. It concerns us therefore to know what love this is having seen what it is not by which a man may be known to be Christs Disciple And the shortest way to know this is to reflect a while on the Love of Christ For such as was his Love to us such must ours be to Him and to one another We have his own word for it in the verse immediatly before my Text and c. 15. v. 10 12. If ye keep my Commandements ye shall abide in my love v. 10. And this is my Commandement that ye love one another even as I have loved you v. 12. Now we know the Love of Christ was both extrensively and intensively great and proposed in both respects not more to our wonder than imitation First it was so extensively Great as that it reached to All in generall 1 Tim. 4. 10. to every man in particular Heb. 2. 9. not to a world of men onely as that may signifie a part but to all the whole world without exception 1 Ioh. 2. 2. without exception of the ungodly Rom. 5. 6. without exception of enemies Rom. 5. 10. without exception of them that perish 2 Pet. 2. 1. And so intensively great was the Love of Christ that it made him empty himself of glory and become of * no reputation † it made him a man of sorrowes and acquainted with grief indeed an intimate Acquaintance of the most heart-breaking grief that ever was suffer'd on this side Hell It put him upon the vassallage of * washing and wiping his servants feet It made him † obedient unto the Death and to seek the lives of his Enemies whilst his enemies sought his He in order to their safety as they in order to his Ruine It made him once our Priest after the order of Aaron and our Priest for ever after the order of Melchisedeck For us he descended into Hel for us he ascended into Heaven for us he maketh intercession at the right hand of God Rom. 8. 34. Thus Christ as our Master hath set us a Copy of His Love to the end that we as his Disciples might do our utmost to take it out Our Love must be so extensive that it must reach even to All not onely to all our fellow-Disciples but to all men living upon the Earth it must reach unto our Enemies and of them to all sorts too not onely to those without the pale of the Church who do us little or no hurt even Iewes Turks Infidels and Hereticks for whom we pray once a year in our English Liturgy But to our Crueller Enemies within the Church our particular Persecutors and Slanderers for whom we pray in our Liturgy three times a week Indeed the Hypocrites of the Synagogue did constraine the word Neighbour to signifie nothing but a Friend esteeming it Godlinesse and Zeal to hate an Enemy And some there are even in Christendom who feigning God from all Eternity to have hated more then he loved think they acquit themselves fairly and look upon it in themselves as a God-like property if they are much less inclinable to love then Hatred They know they need not love more then the Saviour of the world was pleas'd to dye for And easily taking it for granted that he dyed onely for some they think they need not exhibit their love to all Such men must be taught that even our Enemies are to be treated as one sort of friends and that the Scripture-word Neighbour extend's to both 't was so extended even by * Moses and so by † Solomon if by Moses and Solomon much more by Christ who having first commanded us to love our Enemies to bless them that curse us to oblige them that hate us and to pray for them that are spitefull to us give's us his reason in these words because * God also is kind to the unthankfull and to the evil Which is as much as to say that in the extension of our kindnesse we must be imitators of God For so he tells us in the very next words † be ye mercifull as your Father in Heaven is mercifull And when a Jew askt the Question * Who is my Neighbour Our Saviour answer'd him by a Parable of a Iew and a Samaritan not of a Iew and a Iew Whereby we are given to understand that all are our Neighbours who stand in Need. Let that need be what it will A need of our Pardon or our Purse we must not onely forgive them in case they reduce us to want of Bread but we must give them our † Bread too in case they want it We must pray for them and pity them and indeavour to melt them to reconcilement we must do them all the good offices within our power excepting such as are apt to hurt them we must shew them such favours as may help to raise them out of the Pit not such as may sink them the faster in we must not be so rudely civill so discourteously complaisant as to * suffer their sins to be upon them without disturbance but must rather oblige them with our † rebukes lest for want of such favours they go down quietly to destruction For so run's the precept Thou shalt not hate thy brother in thy heart on the contrary thou shalt in any wise rebuke thy brother and shalt not suffer Sin upon him Although a man be so scandalous as to be shut out of our * company by the direction of the Apostle yet the same Apostle tells us we must not count him as an Enemy but admonish him as a brother 2 Thes. 3. 15. And from hence we are to argue à minori ad majus For if our Love must thus extend to Enemies how much more to such as are friends friends to our persons and to our God too The love of Ch●ist had degrees so must ours As the Apostle tells concerning Christ he is the Saviour of all but especially of them that believe 1 Tim. 4. 10. so the same Apostle doth also tell us of our selves we must do good unto All men but especially to them who are of the houshold of faith Gal. 6. 10. And even of those that are faithfull a primary care is to be taken for them that are of our own Country † It was not onely for Gods sake that David was kind unto Ierusalem but for his Brethren and Companions sake he prayed to God for her and did his utmost to do her good Psal. 122. 8. Our Saviour being himself an Israelite did * prefer the lost sheep of the House of Israel How kind was Moses to His Countrymen when he became for their sakes extremely cruell unto Himself