Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	love_n	love_v	3,170	5	7.1590	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18436	Charity enlarged: or The abridgement of the morall law Delivered by way of sermon, and preached for the maine substance thereof in a publicke assembly, on a lecture day, Dec. 4. Ao. Dom. 1634. and now published according to the authors review, with some new additions, for the farther instruction of the ignorant, satisfaction of the ingenuous, conviction of the uncharitable, and benefit of all sorts of people. By a serious welwisher to the peace of Ierusalem.	Serious welwisher to the peace of Jerusalem.	1636 (1636)	STC 5004; ESTC S119118	61,426	212

of the morall law D. Pareus An. Willet Guill●stius although in the 8. verse and else where it implies onely the second Table So that by the judgement of learned Expositors Saint Pauls logicke runs thus If the love of our neighbour as I have proved verse the 8. and 9. fulfill the Law in respect of those duties which concerne our neighbour then love in its full extension as it tends to its universall object i. e. both God and all good men doth fulfil the whole Law m Charitas nunquam otiosa est semper in alterum se porrigit vel in proximum vel in Deum Natura enim chaeritatis est amare velle velle amari Cassiodo tract de ami Well then doth S. Aug. call charity a motion because it never is at a stand Shee stretcheth forth her armes continually to embrace God or her neighbour and puts forth her hands to doe what good she can to both Her restlesse desires are to love and to be loved For love is a like disposed to fulfill the precepts of both Tables as of either n Fides non eligit objectum secundùm Theologos sed omnibus revelatis sine exceptione crediti ●ta charitas non eligit praeceptii quodexequatur ad omnia singula parata est Cum la lio apud Lucan l clamat se Domino imperatori suo alacriler devovens Iussa sequi tam vella mihi quam posse necesse est Yea Saint Iohn shewes that wee cannot keepe the one Table and breake the other we cannot love our God and hate our brethren which are made after the Image of God Hee who loves the father loves the children though full of imperfections for the fathers sake as David shewed favour to lame Mephibosheth for the memory of his Ionathan muchlesse can wee truely love our brethren and hate our God Doth any man delight to behold the picture of his mortall enemy If any man then saith he love God and hate his brother he is a lyer 1 Ioh. 4.20 Loe what a lyer is hee that protests hee loves his brother and yet hates God For the love of man is included in the love of God as the effect in the cause o Luke 10.27 Toto corde i. e. vere tota anime i. e. affect bu● cunctis totis viribus i. e effective tota mente i. e. inteligenter so that love is the fulfilling of the first Table directly and immediatly of the second mediatly and consequently as shall in its place be evidenced unto you In the meane time if any one having some competent knowledge of God desires more fully to understand how hee is to be loved let him meditate upon Deutero 6.5 Then if hee aske who is his neighbour Who is our neighbour and how hee is to be loved hee needeth not goe farre for instruction Him whom our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximum one that is neere unto thee thy neighbour in my Text and in the precedent verse hee calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 8. another any other besides thy selfe whether neere to thee or a farre off whether friend or adversary whether familiar or stranger whether of thy kindred or alliance or neither whether beleever or unbeleever In a word any one whosoever that in any respect whatsoever stands in neede of thy charitable deedes or prayers or that shewes any kinde of charity unto thee God onely excepted as p Is est proximus cui vel exhibendum est officium misericordiae si indigit vel exhibendum soret si indigeret ex quo iam consequens ut etiam ille aquo nobis hoc vissim exhibendum est quod ad Angelos etiam pertinet proximus sit noster Proximus enim est nomen ad● aliquid nec quisquam esse proximus nisi proximo potest Aug. de doct Christ l 1. c. 30 ex eo Lomb. l. 3. sent dist 28. Saint August and Lombard observe So our Saviour plainely informes us by the Parable of the wounded traveller Luke 10. q August de doct Christ. l. 1 ●a● 20. which may also be gathered by an evident argumentation from the precepts which appertaine to the love of our neighbour some of which our Apostle reckons up verse 9. r Manifestum est omnem hominem esse proximum deputandum quia erga neminem operandum est malum Dilectio enim proximi malum non operatur If there were any man that were not our neighbour in the sence of the Law hee should not offend against the law of charity comprehended in the second Table who should robbe such a man of his goods or good name yea or spoile him of his very life Rom. 13.10 and so there might be done as much and more by Law as Israel did to the Egyptians by divine dispensation Charity towards sinners A point which some mens uncharitablenesse may perhaps admit accounting any gaine of wealth or esteeme from all those whom they judge as Heathens and Publicans to be no lesse godlinesse to them than usury was to the Iew from a Cananite But the conscience of charity is not so large her extention is in good affection towards all A man of right charity will draw neere in love and affection to those who are a farre off from him in kindred or habitation although those who are neere to him by consanguinity or place are a farre off from him in their hearts Yea he is neere unto them in his private devotions and in his good wishes who are a farre off from him in Religion or goodnesse which is the very object of love But charity can suppose an object when she wants one and supply that by desires which is not in reality and affect that in possibility which is not in act existent 1. Shee can hide the lesser errors or sinnes of our brethren 2. She can excuse them with Peter Act. 3.17.3 When they are so grosse that no excuse can extenuate them ſ Yea supposing we may know that one hath committed the sin against the holy Ghost Charitie can be sorry for such a man Si non propter hominem tamen propter humanitatem although she be not permitted to pray for him 1. Ioh. 5.16 She is sorry he committed such an offence which may not be prayed for Even as wee cut not of rotten members whilst there is any h● of recovery and when they must be cut off we part from them with griefe of heart and wish wee might have kept them So Samuel also mourned for Saul forsaken of God 1 Sam 15 ult shee will not cease to pray or hope for amendment saying with Samuel 1 Sam. 12.23 As for mee God forbid that I should sinne against the Lord in ceasing to pray for you And charitie as shee desireth so shee hopeth all things 1. Cor. 13.7 So farre is she from wishing or cursing any into the bottomlesse pit that shee can say with S. Paul 1

for themselves which S. Paul himselfe gives concerning his boasting adversaries to the Corinthians in the second Epistle 5. Chap. 13 14. If wee bee besides our selves it is to God to his glory or if we be sober it is for your cause who are the Church of God for the love of Christ constraineth us The love of Christ who so loved the Church that he laid downe his life for her compells us to desire if it may stand with Gods good will to promote Gods honour which is to shew plenteous redemption by his rejecting of us and receiving of an whole nation into our place of favour Though I may say of the matter and effect of this wish as h Vincentias Fill. Mor. 〈◊〉 To. 2. Tract 27. 2 Qu. 2. Fillincius speakes of the alteration of the Lords day to some other Hoc practice est impossibile absolute verò possibile This is a thing in its owne nature possible abstracted from all circumstances and reasons in the particular instance which hinder the event that one man should perish in the roome of many i Melius est ut pereat unus quam unitas Bernard Epi. 102. Vnum pro multis dabitur caput But because we suppose in this case God to have decreed the contrary to their separation from him we know them being meere men to have bin no sitting mediatours for the eternall ransome of others we determine the case it selfe to be practically impossible But did not Christ himselfe conditionally desire of God k Matth. 26.39 a thing which was made by his Fathers determinate counsell impossible So might Moses and Paul conuin●ally desire what could not be granted l Opertet privatis utilitalibus publicas mortalibus aeternas antefer●e Caius Plin Lib. 7. Epist 18. Vnde Claudianus de suo Imperatore ait Nunquam publica privatis cesserunt commoda causis And Lucan loc cit saies that Cato's Heroicall disposition was Naturamque sequi patriaque impendere vitam But as Pla●ius sayes of one Hic homo versus facit tota sibi fami●a est So some men studying onely their owne ends are as it were a whole common wealth unto themselves contrary unto Cato of whom the Poet addes further Nullosque Catonis inactus sub●e sit partemque tulit sibi nata voluptas But to follow the steps of Charity by which shee descends as it were by Iacobs Ladder from heaven unto the earth The degrees of private charity and from God to man You have seene her affection to community Amongst private objects shee makes every man to himselfe the first the next is the wife then the parents which are to be preferred in honour before the other not in love in this respect they are left behind that shee may be cherished m Ephe. 5.25 which is flesh of our flesh bone of our bone now we must love all others as our selves none before our selves Then followes in the order of nature our Children Family which are our selves divided and multiplied our very domestique state and petty Common wealth 〈…〉 not to governe and nourish argues more notorious defect of Charity then is usually found amongst n 1 Tim. 5.8 Infidells Next to our domestique family o De modo beno vivendi sermon 5. cit A Lombard 3. sc● t●d 29. l●s apud quem ●ide plura de ordine diligendi S. Bernard puts the houshold of faith quia sanctior est cordium copula quàm corporum Because spirituall kindred is nearer than naturall But immediatly after succeede those whom cansanguinity or neare alliance adde unto us Then come those whom morality unites to our affections our loving friends those that dwell neare unto us our ordinary acquaintance our country men strangers whom common humanity respects In the last ranke to our Christian charity are commended even our enemies p Matth. 5.44 whom not onely morall Philosophers but the very Scribes and Pharises permitted men to hate q Ib. 43. 47. and prosecute with revenge This is the order in my opinion submitted to better judgements which we must follow in the distribution of our charity with the premised caution caeteris paribus and in single relations Else plurality or increase of the fore mentioned respects alters this rule e.g. wee must preferre one of our kindred naturall and spirituall both before one of the houshold of faith which is not of our Tribe againe we may prefer godly strangers before wicked kinsmen or a loving kinsman before a rebellious incorrigible sonne So S. Bernard r Loc. cit plus debemus diligere extraneos qui nobis conjuncti sunt vinculo charitatis Christi quam propinquos qui deum non diligunt ſ Hinc Lomb. 3. s d. 29. lit F. observat quod jubemur diligere deum ex totâ virtute i. e. maxime proximum solum sicut nos ipsos non sicut deum Inimicos simpliciter sine addito Quia si eos diligamus et si minus quam alios proximos sufficit S. Ambros cit a Lomb 3. s d. 29. Lit. c. super illud Cant ordinavit in me charitatem ait 1. deus diligendus 2. parentes inde filij post domestici qui si boni fuerint malis filijs praeponendi sunt But all other things being alike this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturalnesse and sincerity of love as the Apostle phraseth it 2 Cor. 8.8 For so S. Pauls doctrine runnes Let them learne first to shew kindnesse or pitty at home t 1 Tim. 5.4 sc to themselves and their families Then as wee have opportunity let us doe good unto all men especially to them of the houshold of faith Galath 6.10 doe good to all note here that all mankind is the adaequate object of Charity to our neighbours For with S. Paul all men are our neighbours But the especiall object of this Charity is the houshold of faith that is not any particular sect which challenge the monopoly of the profession of faith but u Domesticos sidei i. e. Christianos Aug. comment in Loc. all Christians in generall which are indeede as well as title For otherwise w Salvian de Gub. dei l. 2. Reatus impij pium nomen this name is their guilt not their priviledge And so consequently the more faithfull and holy Christians men are the more degrees of Love are due unto them For we love our neighbour because hee beares the Image and superscription of the King of heaven Therefore wee must chiefly love those who chiefly participate of that Image such are those which endeavour x Levit. 11.44 45. 1 Pet. 1.15.16 to be holy as God is holy These are of the houshold of faith heere of God Ephes 2.19 that is by faith gathered into the unity of the Church which is the house of God Now t is but equity that wee should preferre Gods domestiques before Forrayners and strangers as they are y Ephes 2.

11.6 c Id. Greg. Mor● 10 cap. 4. vid ib. c 6 7.8 Et si placet vid Aug. l. 1. de doct Chris c. 35. vbi docet quod Amor dei est summa Scripturae quae a duobus praeceptis incipit mentem ad innumera pietatis opera de queis Apostolus 1 Cor. 13. multiformiter accendit Charity is the manifold Law of God which begins from two precepts to wit the Love of God and the Love of man and diversly excites the minde to immumerable workes of godlinesse which the Apostle summes up 1 Cor. 13. in sundry particulars The generall wayes according to which love fulfills the Law are three of which in the next place Love fulfills the Law three wayes as Vossius d Ger. Voss hist Pelag. l. 3. pa● 3. c. 3. thes 3 pag. 360. excellently distinguishes and out of him word for word almost our Weemse e Weemse of the 3 Lawes 1. tom pag. 45. and I shall informe you out of both adding divers illustrations proofes for your farther instruction The tearmes of the distinctions are 1. Effectivè i. e. effectively 2. Reductivê i. e. reductively 3. Formaliter i. e. formally that is briefly as the principall as the end as the forme of every lawfull operation First Love fulfills the Law effectively as the inward principle or impulsive cause of every legitimate action Love is the onely incitation and invitation to true and cheerefull obedience First saith Moses Thou shalt love the Lord thy God Then it followes and keepe his charge and his statutes c. Deut. 11.1 And yee that love the Lord sayes David hate evill Psal 97.10 For himselfe he resolves thus I will delight my selfe in thy Commandements which I have loved Psal 119.47 In the next verse he addes Vid. ib. v. 167 my hands also will I lift up unto thy Commandements which I have loved See loves vertue issuing from the heart to the hand from affection to operation And therefore perhaps the Law is sayd to have gone forth out of Gods hands Deut. 33.2 f Coment in loc that it might come into our hands Oleaster supposes the precepts of God to bee called the workes of God g Esa 5.12 quia ideo praecipiuntur ut eaòperemur Because they are therefore commanded that we may not onely intentionally and verbally but actually fulfill them which is done by love Quodlibet agens propter amorem agit quodcunque agit Aquin. h Aquin. 1. 2. qu. 28. art 6. Every agent workes for some good and so consequently the love of that good causeth it ●●●m to worke The worldlings cast-away carnall love upon seeming good Godly men place spirituall love upon spirituall good The love of Christ constraineth us saith S. Paul 2 Cor. 5.14 Amor meus pondus meum illo feror quocunque feror saith S. Augustine i Aug. Confes lib. 3. my love is the weight which poyses mee in the wayes of God so that I bee not carryed away as it were with the winde of every Novell doctrine or with every worldly vanity Common reason informes us in this that men doe not obey or serve those whom they hate I meane that their mindes are not willing servants to such though their bodies perhaps may bee their enforced slaves Serve yee one another by love sayes our Apostle Galat. 5.13 But Non exterquebis amari Love is not extorted by violence but invited first by love it selfe Love is the Whetstone of love So God himselfe invites our love to him by commending his love first to us by his k 1 Ioh. 4.9 10. Sonne Rom. 5.8 that our faith in the Sonne l Galat. 5.6 may worke by love towards God againe m Charitas radix est ex qua omnes pullulant virtutes August lib de gratia Christi cap. 18. vid. cap. 20. ib. Hence the whole office of Christianity also is comprised in this one word Love Ephes 6. v. ult So love fulfills not onely the morall Law but with all the Law of faith as the Apostle phraseth it Rom. 3.27 So that sine Amore fides esse potest prodesse non potest saith S. Augustine n Aug de Trin. lib. 25. cap. 18. Similiter loquitur lib. 5. de Bapt. cap. 8. ib. lib. 15. cap. 29. without love faith may be but it cannot profit But by love faith workes o Charitas Mater est omnium custosque virtutum Greg. Curio past part 3. cap. 10. admonit 10. and keepes all manner of Christian vertues which follow Love as the lesser wheeles are moved by the greater Hence it is that S. Paul calls the piety of the Thessalonians the worke of Faith and the labour of love 1 Thes 1.3 And our Saviour Matth. 22.40 sayes that the whole Law hangs upon the two Commandements of Love intimating perhaps that love is as it were the hinges of the Law upon which it is turned too and fro to embrace good and avoid evill Christ teacheth us also that there is no true Love without keeping Gods Commandements Ioh. 14.15.21.23 and no true keeping of the Commandements without love verse the 24. ib. The beloved Disciple repeates the same doctrine 1 Ioh. 5.3 and Ch. 3.17 2 Ioh. 3.6 verses Secondly Love fulfills the Law reductively because every lawfull operation is reduced to Love as to its end for which it was performed and in this sence it is an externall cause and moves morally as comprehended sub notione boni as good whereas as an efficient cause it moves phisically as it is a naturall quality and vertue That love is the end of the Law p 1 Tim. 1.5 S. Paul teaches us The end of the Commandement is Charity c. i. e. the end why God gave his Law to us is that we should love him our neighbour So love unites all the precepts into one Commandement in S. Pauls Doctrine Finis praecepti dilectio gemina Dei proximi praecurrat dilectio dei caetera in illum confluant ut dilectio tui proximi Aug. q Aug. de doct Christ l. 1. cap. 26. The end of the precept is a double love of God and of our neighbour Let the love of God have the praecedency and all other love followe after as of our r Qui se propter se diligit non se vesert ad deum sed ad seipsum conversus non ad incommutabile aliquid cui toto affectu inharendum convertitur Aug. de doct Christ. l. 1. cap. 22. selves and others wee ought to love God for his owne sake our neighbour and all Gods creatures for Gods sake ſ Amor fruendi quibuscunque creaturis sine amore creatoris non est a D●o per amorem creatoris bene quisque utitur etiam creaturis Aug. lib. 4. cont Iulian. cap. 3. Si teipsum propter teipsum non debes diligere non succenseat alius homo si etiam ipsum propter deum diligis Aug.

them which cause divisions and offences and avoyd them Rom. 16.17 For by faire speeches Absalon-like they deceive the hearts of the simple Once more Must the Ministers of Christ be loved as spirituall Fathers Then let your filiall affection shew it selfe in b Heb. 13.17 obeying their just injunctions In following their good c 1 Cor. 11.1 examples In bearing patiently their corrections and reproofes by interpreting all their actions and words to the best lastly in being every way a comfort and no way a vexation unto them Let d Pro. 10.12 1 Pet. 4.8 love cover their infirmities though there bee a multitude of them since e Act. 14.15 they be men of like passions with you I forget not what a blessing fell on Shem and Iaphet for covering their f Gen. 9. father Noah his nakednesse and what a curse was inflicted on Cam and his posterity g Quid filij meruere Quod tui Senec. Canaan being cursed for his sake for mocking at his fathers shame though it were the effect of a notorious sinne In the judgement of Vincentius Lerinensis h Lib. conta haeres cap. 11. they are the sonnes of Sem and Iaphet Qui viri sancti errata nec adprobant nec produnt who neither approve nor divulge the faults of one of Gods holy ones especially of the Fathers of the Church Such a sonne of theirs was royall Constantine who professed that if he should take a Bishop in any notorious offence that hee would rather cover him with his owne imperiall robe then suffer him to bee an object of popular derision They on the other side are the sonnes of Cham saith that excelleht Author who do not onely neglect to cover the infirmities of their spirituall Fathers but publish them especially after their death to vulgar scorne We neede not review antiquity to fetch examples thence in this kind which are frequently set before our eyes Each vulgar laicke doth now usurpe the office of Cato the Censor in Church and common wealth but especially in the Church For men feare her authority least her censures are but bruta fulmina vaine threats to them and her Prophets are but i Ier. 5.13 winde The Fathers of the Church are the Noahs who in these dayes are made a k 1 Cor. 4.9 spectacle unto Angells and unto men the bad I meane of both kindes For the good of either kind which love God love Gods Ministers And we are glad that not a few such heare us this day who know of these things I meane those rude indignities which the Clergy dayly suffers and before whom wee speake boldly as S. Paul l Act. 26.26 before Agrippa If there be any to whom wee are set forth as a spectacle even as Apelles his picture to be censured by all manner of lookers on from the head to the foote from the beginning to the ending wee are ready with Apelles to correct the censorious Momus that presumes to judge beyond his owne Art Thou man of censure whosoever thou art dost thou thinke that the Ambassadours of Christ stand in the Pulpit as the prisoners at the barre to expect judgement yea variety or rather contrarietie of judgments to passe upon them And dost thou with the rest of thy brethren and sisters even Demetrius and all the Craftsmen with every silly woman m 2 Tim. 3.6.7 laden with sinne captivated unto errours wedded so surely to her owne fancie and faction that wisedome it selfe cannot contrive her divorce from them Must these I say Et id genus omne and all of the like kinde sit upon their severall seates of justice as it were and passe sentence upon us whether right or wrong One saith perhaps with Festus n Act. 26 2● that much learning hath made the preacher beside himselfe whereas another it may be thinkes him but an ignorant man because hee can heare but few words of the Sermon and scarce understand any and so you must thinke that much ignorance hath made him a learned censurer Againe suppose one accuses the Preacher for lacke of the spirit of prophesie which should teach him what he should preach in that houre because he hath not the gift of memory and utterance But if his memory be ready and his speech fluent then another is likely to judge him more full of words than matter as if it were a signe that one is not laden with any great burden of prophesie when he runs nimbly away with his matter so that we cannot tell whether wee go too fast or too slow for such censurers whose judgements like fire and water overthrow one another and who like Christs accusers Matth. 14.56 seldome agree together They will undertake to judge who is a powerfull Preacher and who is an edifying soule-saving Pastour when as for the most part of them they know not what these very words to preach and to edifie meane in the Scripture phrase yea though perhaps with him that had lived 50. yeares under a preaching Ministery they know not their o See an example of this prodigious ignorance in Mr. Pembles Sermon of ignorance pag. 17.18 owne soule from their backe-bone or their God from a man like to themselves Most commonly they mistake appearance for truth seeming for being noyse for substance earnest and p Quis est qui in lintre loquit●r ut ait ille apud Quintillanum de quodam ●nimico declamatore qui corpus suum versabat in partes omnes theatricall action on every side for zeale bodily strength for power of the spirit memory for knowledge and faction for Religion If any here have thus presumed not onely to be teachers of the Law as it is 1 Tim. 1.7 but also judges of teachers not knowing what the speake or whereof they affirme No more than Balaams beast understood what she said when shee reprooved with humane voyce the madnesse of the Prophet Onely here is the difference betweene them that God opened her mouth but these in effect open their mouthes against God with those Psal 12.4 I would wish them to confesse their fault unto God ingeniously for the time past in Davids words Wee have beene foolish and ignorant even as a beast before thee And for the time to come I intreate them to take Salomons advice Eccles 5.1 viz. to be more ready to heare Gods word taught by those that have first learned it themselves then to offer the sacrifice of fooles i. e. to accommodate the words to my purpose to give a rash censure of what is spoken This is a strange fire of false zeale which must not burne the sacrifice or incense that God will accept of If thou wilt present an offering that God shall not despise take S. Augustine his direction Zelum tuum inflammet charitas informet scientia Let it bee a burnt offering of zeale made ready for the Lord by knowledge and set on fire by love For this love inflame● knowledge to the