Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	david_n	hate_v	hatred_n	1,155	5	10.0548	5	false

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

Cor. 7.7 in the case of any good she enjoyeth I would that all men were even as I my self Shee laments or pitties the furious malice of the Papists damning all Protestants with one mouth and the parallell rashnesse of some sort of Protestants damning all Papists and speaking evill of those of their owne Religion also which will not runne with them into the same excesse of zeale but preferre even the errour of charity before the peremptory censure of those that erre Away with these damning I had almost thence learned the phrase of damned but I say and justly condemned censurers For if these stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who then shall be saved as the Apostles aske Christ Mat. 19.25 Let it be the glory of our Church to follow Zach. 8.19 truth and peace in her opinions discretion and charity in her censures In her controversies which must needs be that truth may be made manifest as by the collision of flints sparkes of fire are forced out let her imitate Michael the Archangel disputing even with the devill about the body of Moses not daring to bring any rayling accusation against him but saying onely the Lord rebuke thee Iude 9. Or with David Smite the faces of thine adversaries the enemies of thy truth with shame that they may seeke thy Name O God Whilst some of her children with Martha are troubled with many things with vaine suspitions and feares with uncertaine and doubtfull disputations and oppositions of science falsely so called with supposed scandals and errors with envy hatred and all uncharitablenesse shee with Mary hath chosen the better part the part of charity tempering knowledge that it puffe not up nature into any proud opinion of her owne selfe or censure of others In the one shee followes Saint Augustines advice which he calls the safest t Tutiores vivimus si totum Deo demus citig Totum sc quod bonum est deo dando attributing all that is good to God without whom man hath u In nullo gloriandum quando nihil est nostrū Cypr. in Oratio ●omin no ability to thinke much lesse to doe good And in the other to wit judgeing what is unpardonably evill in others totum deo relinquendo leaving it wholy to God and hoping the best that may be For though the conclusion of Logicke and malice follow deteriorem partem Divinity and charity embrace that part which is apparantly best and leave uncertainties to Gods supreme determination Exod. 12.8 9.10 The Iewes were commanded to eate the flesh of the Paschall Lambe and to burne the bones with fire By faith we eate the flesh of Christ the antitype of that Sacrament and digest him into action by love through which faith worketh but hard and unprofitable questions are to be committed to the fire that is saith w Citatus ab Eccles Lugd. in lib. Resp ad 3. Epist. Saint Gregory are to be left to the judgement of the Spirit of God which like fire manifests all things In the interim charity goes a sure and a lawfull way teaching us to love not onely our friends but even our adversaries either in Religion or affection or both yea this is a way not onely of safety but of x Verum sit majoris perfectionis amicos an inimicos diligere comparative perfection also according to the opinion of divers y Chrysost Ambros Aug. Bern. Alensis Durand Bona. Argentin Lomb. in 3. dist 30. huc trahitur a quibusdam Fathers and Schoolemen cited by Fr. de Mendoca lib. 4. virid Probl. 4. who suppose the love of our enemies to be a more perfect act than the love of our friends Which opinion they confirme by probable reasons z Vt in naturalibus ea propria passio est nobilior quae est nobilioris speciei sic in moralibus actus perfectionis legis est perfectior I am lex nova quae vivisicat levat est nobilior quam vetus quae mortificat gravat Ergo. Mendoca loc cit sic argumentatur as because it is an act correspondent to a more perfect law sc of the new Testament For say they the old Law gave way to outward malice to 2 Civilis inēmicus eiusdem Reipub. alumnus ejusdem Religionis cultor quem ex animo odisse non licebat Levit. 19 v. 17 externa tamen odii signa permittebantur ut lege talionis agere Levit. 2. v. 19. consa●●guinei morte● ulci sci c. ut Id. ib. urget civill enemies and to both outward and inward hatred towards the 3 Legalis inimi●us erat a Repub. Iudaica alienus divinaelegis xors one that was a stranger from the common wealth of Israel as Saint Paul stiles him and an alien from Gods Covenant of grace with that people as all other nations in the world were before Christs comming towards whom not onely externall but also say some internall hatred was permitted to be exercised by usury oppression utter extirpation Deut. 7 23 24. and ch 25.17 18.19 Psalm 139 21 22. legall enemies of the Iewes such as the Cananites were whom they might persecute and destroy Againe that love is more perfect which makes us more like unto God and such is the act of love towards our enemies In the love of our friends and such as are neere unto us a Mat. 5.47 What doe you more than others c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what excellent thing is there whereby we surpasse the heathen the wicked worldling yea the very beasts which naturally love those of the same kinde But saith our Saviour b Matth. 5.44 45. Luke 6.35 Whence note that Gods children must immitate Gods perfection pro suo modulo Matth. 5.48 And so consequently they must excell others Pro. 12.26 Matth. 5.20 Lastly this their excellency consists in Charity 1 Cor. 12.31 and 14.12 Love your enemies that you may bee like your Father which is in heaven Who is like unto thee O Lord saith the Prophet S. Augustine answeres Qui benè vult inimico suo He who beares good will to his enemie may confidently and yet not proudly say that he is like unto thee O Lord. And therefore David 2 Sam. ● 1.3 Enquires whether there be any of the house of Saul left not that he may execute upon the posterity of his enemie any remnant of hostile revenge but saith he that I may shew unto him the kindnesse of God i.e. that I may bee kind to him as God is mercifull to his foes causing the Sunne of his favour to shine and the rayne of his beneficence to descend not onely upon the just but upon the unjust also And therefore the c Exod. 7.2 Lord saies that hee hath made Moses a God to Pharaoh because hee rendred good for evill prayers for threates and oppression whereas d Gen. 45. ● Ioseph is called onely a Father to the other Pharaoh who was a friend unto him and a Benefactour But

for the maine point all this notwithstanding the Iesuiticall Doctor following the current of moderne Schoolemen e Aquin. 2. a. q. 27. art 7. Greg. valent d. 3. q 5. p. 3. Caiet in loc Aq. Lom in 3. sent dist 30. huc potius inclinat A●t enim quod amor amici est ferventior et ideo non incongrùe putatur melior 1. Cum enim Deus sit mensura totius perfectionis ille actus qui nos deo similiores red lit reddit etiam perfectiores ac proinde ipse est perfectior cum nobilior actus formalis non nisi a forma nobiliori oriatur doct citat ib. Ad hūc modum disputant 2. T is the naturall kindnesse of man to love his friend but t is the heavenly kindnesse of God to love our enemies At the most virtus coram hominibus est adversarios tolerare sed virtus coram deo est diligere Ideo Paulus cum dixisset Charitas patiens est 1 Cor. 13.4 continue adiunxit benigna est Ne fi patientiam dilectio non sequatur in deteriorem culpam odij virtus ostensa vertatur Greg. M. Cur. past part 3. cap. 1. admonit 10. is of a contrary opinion c. That the love of our friends that is such as have a naturall or morall relation unto us is the more perfect Act. 1. Because such are the more perfect object as being nearer united unto God by goodnesse amongst the wicked there is no amity but f Psal 83.3.4.5 conspiracy and to us by good turnes namely by actuall conjunction whereas our enemies g Psal 139.21 which must be none but Gods foes are onely in possibility to be conjoyned unto either h Inimicos dei perfecto odio odisse ut odit eos David Ps 139.22 est quod facti sunt diligere quod faciune increpare Gre. Cur. pasto part 3. cap. 1. admonitione 23. vid. Aqui. 2.2 quest 25. art 6. q. 76. art 1 who teaches that no personall hatred is lawfull unlesse of those who by revelation are known to be the incorrigible enemies of God and his Church and so as well S. Paul in the New Testament 2 Tim. 4 14. as David in the Old Testament Psal 139.22 hates and curses such and so to bee loved of either Againe the hatred of those whom nature or vertue hath conjoyned to us is a greater fault than the hatred of our enemies therefore the love of them is the greater vertue 2. Lastly if the love of our enemies surpasse the love of our friends why doth it not also exceede the love of our selves which is the fountaine of that other love And for the reasons of the first opinion they are more specious than solid and therefore perhaps the Doctor balkes them without any decision For first by our Saviours Doctrine the morall law forbids all private externall revenge against civill enemies or legall and all inward hatred even of those whom they were permitted to kill only what was abstruse in the Law or obscured by the Doctor of the Law was in this case cleared and expounded by our Saviour in the Gospel Secondly the love of our enemies is the imitation of the divine goodnesse and t is in a matter most difficult but yet since i Difficultas non efficat actum in entita●e prastantiorem cum ipso non sit bonum sed potius malum morale impedicas sc actiones virtutis licet ex accidente promeveat adjuvetque difficulty infuseth no moral goodnes into an act t is not in a matter most worthy to be imitated For doubtlesse in God according to our understanding although in God as hee is in himselfe all things bee the chiefest his love of himselfe and his love of his children is to be preferred before his love of his enemies in our choise and method of imitation instructing us first here below to love our selves then our k Quo praestantius obiectum de caeteris paribus perfectior actio sed praestantius est obiectum amicus quam inimicus ergo Mend 2. Odium enim amici ideò est peccatum in suo genere gravius quia privat subiectum meliori virtute sen actu id ib. 3. E. g. luc 9.54 55. For this cause our Saviour seriously rebuked the Disciples so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for calling for fire from heaven upon the Samaritans saying yee know not of what spirit yeare intimating that such furious malice becomes not the Ministers of the Gospel but rather the spirit of meekenesse and gentlenesse which he taught by his owne example Luk. 19.42 and cap. 22.51 and cap. 23.24 the which ● Paul commends 2 Cor. 13.10 2 Tim. 2.25 what Elias did whose example 2 Kings 1.9 they pretended was by extraordinary instinct and not of private revenge but in zeale to Gods glory In the New Testiment we reade onely of two so destroyed Act. 5. friends then our enemies Divine love begins at home and then it walkes neare home but it stayes not there Her line like the Sunnes Psal 19.3 goes out through all the earth and her words and workes also unto the end of the world And as the Sunne shee shines on bad and good The good whether neare or a farre of in blood or Religion shee loves in a subordinate respect unto the supreme good for that either spirituall or morall goodnesse sake which is in them for so our Saviour l Mark 10.21 22. loved the young man which yet departed from him The wicked and morally evill men shee can love for the reliques of that naturall or created good which are in them to wit m Gen. 1.26 27. the Image of God which is not quite obliterated in the bodies or in the soules even of wicked men which are still the same creatures they were for essence natural properties and characters yea charity could it finde no good in men can make some whilst shee supposes and desires God to effect it she loves them as those that may be good by Gods grace as they be possible members of Iesus Christ though now appearing members of Sathan The breadth of Charity See then I beseech you par latitudo Charitatis mundi charitas omnia complectitur amicum colligit in deum inimicum propter deum unam Reimpublicam terram facit Charity is of equall extent with the whole world she embraces the universe in the armes of her affection imitating our Saviours stretching out his armes upon the crosse to embrace both Iew and Gentile shee gathers together her friends unto God and her enemies for Gods sake Shee makes S. Augustine o Aug in 1. Epist Ioh tract 10. Beatus es● domine qui te amat amicum in te c. i●imicū propter te August his blessed man who loves God and his friend in God and his foe for Gods sake Shee according to that Fathers judgement makes that exceeding broad commandement of whose perfection

desire of good and knowledge directing love to the performance of the same fulfill the Law So I addresse my speech for a conclusion by way of briefe but earnest exhortation * 5. Of mutuall love of Christians in what particular societies soever they live together of you of the Laitie also to mutuall love in the Lord Iesus q Eccles. 12.11 at least to the increase and continuance thereof Supposing I may say with the Apostle 1 Thes 4.9 10. As touching brotherly love yee neede not that I write or speake unto you for yee your selves are taught of God to love one another And indeede yee doe it Yet must I goe on with S. Paul there But we beseech you brethren that yee increase more and more and that yee study to be quiet c. v. 11. Although then you be in charity already with one another yet let the q Eccl. 12.11 words of the wise even of the spirit of wisedome bee as goads to drive you forwards in this duty and as nailes fastned by the masters of the assemblies to fix this grace the surer in your mindes which are given from one shepheard sc Christ Iesus the chiefe shepheard and Byshop of our soules B●● I beseech you in the bowells of Christ Iesus Above all things farre above all by-respects of selfe love have fervent charity amongst your selves 1 Pet. 4.8 To this purpose Consider one another to provoke to love and to good workes the effects of love not forsaking the assemblings of your selves like brethren together in vnity as the manner of some is Heb. 10.24 25. And be at peace among your selves 1 Thes 5.13 Shewing your love to one another by your agreement together For hatred stirreth up strife Prov. 10.12 And it is onely pride that begetteth this hatred for onely by pride commeth contention Prov. 13.10 But with the well advised is wisedome saith Salomon there And love which covers all sinnes as Salomon hath it Ib. sc Prov. 10.12 is the fraight of heavenly wisedome For this wisedom is peaceable gentle easie to be intreated Iam. 3.17 yea she is ready not only to accept but to offer agreement For there v. 18. not onely the fruit of righteousnes is sowne in peace but it is also of them that make peace So then my brethren not onely have love and bee at peace when love and peace are presented unto you but also r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequimur charitatem Follow after or pursue Charity 1 Cor. 14.1 And likewise as David exhorts you Psal 34.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaere pacem sequere eam i. e. seeke peace and follow it ſ Pagnin in Lex Qui tamen 〈…〉 Quaere non verbis solum interrogatione hoc enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed conatu studi● hoc enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat The word in the originall intimates that wee should seeke peace not onely in t Psal 55 21. words by inquiring after it with an is it peace O Iehu but in deedes also by serious study and endeavour to attaine it Although your soules with Davids have long dwelt with those that are enemies to peace and persecute it into strife and faction yet doe you still with David pursue peace to imbrace and possesse it Alas love and peace like riches Prov. 23.5 make themselves wings and flye away like an Eagle towards heaven And like a bird escaped they are hardly caught and brought backe againe O then you that enjoy them hold them fast as Iacob held the Angell that they may blesse you ere they goe away or rather that they may not depart at all So that either your prayers and endeavours may returne into your owne bosomes and make you happy in your owne consciences or else may all so take effect abroad and make you happy in the fruit thereof among your brethren For truth it selfe hath sayd that Blessed are the peace-makers Mat. 5.9 that is not onely they which effect but they also which heartily endeavour peace u Col. 3.12 Put on therefore as the elect of God holy and beloved bowells of mercies kindnesse humblenesse of minde meekenes long-sussering Forbearing one another V. 13. and forgiving one another if any man have a quarrell against any Even as Christ forgave you so also doe yee And above all things put on Charity V. 14. which is the bond of perfection And let the peace of God and so consequently V. 15. the God of peace rule in your hearts Heare the conclusion of the whole matter which I have delivered unto you on my Text and that you shall have from S. Augustine Si non vacat c. If thou hast no leasure to turne over all the leaves of holy writ hold fast Charity And in her thou shalt finde all knowledg so thou shalt retaine in thy minde both what thou hast learned in Scripture and also what thou hast not learned Because upon Charity all the Law and the Prophets depend Matth. 22. In that which thou understandest Charity is evident in that which thou understandest not Charity lyeth hidden He therefore holds fasts that which is manifest and that which is abstruse in Gods word who keepes Charity in his conversation Charity is the bond of affections without which the rich man is poore and with which the poore man is rich How great is she The safeguard of the soule the establishment of knowledge the fruit of faith the wealth of the needy the life of dying men Shee alone is not troubled with other mens felicitie for shee envieth not Shee alone is not lifted on high with her owne prosperity for shee is not puffed up Among reproaches shee is secure in the midst of hatred shee is kind Amongst quarrells she is gentle amongst treacheries shee is innocent Therefore she beares all things in this present life because shee beleeveth all things concerning the life to come Whatsoever more abundant good then my speech can utter you shall finde out in the commendation of Charity let it appeare in your lives Thus w Ipsissima August verba sunt Tom. 10. pag. 232. serm 39. de Temp Si non vacat omnes paginas Scripturarum evolvere tene Charitatem et in ea invenies omnem scientiam Ita tenebis quod in Scriptura didicisti tenebis etiam quod non didusti Quia â Charitate tota lex et prophete pendent In eo quod intelligis charitas patet in eo quod non intelligis Charitas latet Ille itaque tenet quod patet quod latet in divinis sermonibus qui charitatem tenet in moribus Vinculum est mentium sine qua dives pauper est cum qua pauper dives est Quanta est ista Animarum salus scientiae solidamentum fidei fructus divitiae pauperum vita moricatium Sola est quam faelicitas aliena nompremit qui a non aemulatur Sola est quam faelicitas sua non extollit quia non inflatur Inter opprobria secitra est Inter odia benefica est Inter iras placida est Inter insidias innocens Ideo tolerat omnia c. ibid. S. Augustine teaches you how to demonstrate by your practise that Charity is the fulfilling of the Law Now S. Augustine having exhorted you to Charity Next let S. Gregory dehort you from strife and uncharitablenesse Cur. pastora part 3. cap. 1. admo 24. Perpendant seminantes jurgia quam multipliciter pecant qui dum unam nequitiam perpetrant ab humanis cordibus canctas simul virtutes eradicant In uno enim malo innumera peragunt quia seminando discordiam charitatem quae virtutum omnium mater est extingunt i. e. Let those on the other side that sow contention amongst Christian brethren consider how manifold their offence is who by committing one sinne roote out all vertues whatsoever out of mens hearts for in one evill they commit many because they destroy Charity which is the mother of all vertues And thus men of contention demonstrate by their lives that uncharitablenesse is the violation of the whole Law of God I shut up all with one patheticall exhortation and one fervent prayer both learned of our Apostle S. Paul The first is x Phil. 2. V. 1. Phil. 2.1 c. If there bee therefore any consolation in Christ if any comfort of love V. 2. c. Fulfill yee my joy that ye may be like minded having the same love being of one accord V. 3. of one minde Let nothing be done through strife or vaine glory c. Looke not every man to his owne things c. V. 4. And this I pray with S. Paul Phil. 1. V. 9. Phil. 1.9 c. That your love may abound yet more and more in knowledge and in all judgement V. 10. That yee may approve things that are excellent which are the things of Charity 1 Cor. 12.31 and Chap. 13. ibid that you may bee sincere and without offence until the day of Christ Being filled with the fruits of righteousnesse V. 11. which are by Iesus Christ unto the glory and praise of God Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS ERRATA PAge 98. line 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 118. l. 23. for incundissima r. incundissimi p. 144 l. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 145. l 22. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 152. l. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Margent PAg. 69. l. 20. for tantum r. tantam p. 80. l. 5. for unam r. unum p. 96. l. 29. for flax r. fax p. 125. l. 2. r. potsstatem non astrictam uni c. p. r 41. l. 10. for ille fuit reverentiae r. illi fuit reverentia p. 154. l. 27. for unam r. unum p. 155. l. 4 for Deam r. Deum