Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	love_v	neighbour_n	self_n	2,652	5	9.4322	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89317	Coena quasi koinē: the new-inclosures broken down, and the Lords Supper laid forth in common for all Church-members, having a dogmatical faith, and not being scandalous: in a diatribe, and defence thereof: against the apology of some ministers, and godly people, (as their owne mouth praiseth them) asserting the lawfulness of their administring the Lords Supper in a select company: lately set forth by their prolocutor, Mr. Humphrey Saunders. / Written by William Morice of Werrington, in Devon, Esq;	Morice, William, Sir, 1602-1676.	1657 (1657)	Wing M2762; Thomason E895_1	613,130	518

to touch it here tanquam canis ad Nilum and go on Lastly not only when a man cries guilty and sayes he will amend yet untill he gives himself the lye by a relapse practically to judge him a wicked man because his conversion cannot be sudden as they declare their judgement in the subsequent Section I fear is a judging of the heart but when men are harmlesse and blamelesse and yet are denied to be the sons of God and being allowed onely the title of Morall men cannot be afforded the attribute of Godly I think this is not onely a judging of the heart but the very dreggs of temerarious judgement for whereas Augustine thinks that the prohibition of judging Matth 7.1 De serm Dom. in monte l. 2. p. 258. tom 4. doth first forbid to reprehend that which it is uncertain with what mind it is done and charity as Bernard saith should excuse the intention when it cannot the action this contrariously is to condemne the intention when the action cannot be reproved And why onely Morall men do they perform the duties onely of the second Table and make no conscience of the first The love of our brethren is the ordinary Diagnostick signe of our love toward God yet because the rule rather holdeth negatively than affirmatively to disprove that love to God to be unfeigned which is not verefied by our love to our neighbour rather than to prove that he truly loves God who performs externall acts of love to his brother with an affection of humanity unlesse it be also understood of true Christian Charity whereof though our neighbour be the Materiall object Estius in 3. Sent. Dist 27 Sect. 5. p. 29. yet God is the formall and so since in all that are so loved there is one reason and respect of loving viz. God as the chiefest good who as such is loved above all and to whom other things loved being considered in that respect and for such reason are referred therefore it is one and the same love according to the habit whereby we love God and our neighbour Vnus amor duplex objectum thence it is evident that since nothing can separate from it self the love of God and our neighbour cannot be separate one from the other but because thus to understand the love of our neighbour were to begge the question this being the thing controverted therefore let them then be arraigned for the wilfull neglect and breach of the Commandements of the first table though the observation of the first is in most of the particulars not to be discerned by intuitive but abstractive knowledge where the conformity of our actions to other the precepts is the medium to prove it if there appeare no evidence to convict them then they must necessarily suppose that their outward actions flow not from a principle of grace as their efficient nor are directed to Gods glory as their finall cause which since none can see but he to whom the heart is transparent pervious do they not by thus judging the root when they cannot blemish the fruit not onely forestall the judgement of God but usurp his peculiar throne and are guilty of laese Majesty to intrench upon his royall prerogative But as it was said by Erasmus of the times about the Nicaene Councell Ingeniosa res est esse Christianum so it seems it is now a fashionable thing to be a Christian as he that weares rich stuff yet if his clothes be not also of the fashion he seems ridiculous so if men trim or suit not their religion according to the mode though the fashion is very changeable yet however like the new Moon they may shine toward heaven yet the earth looks upon them as without light but I doe seriously with that since most men love to be in fashion there be none that took up religion as a complement in conformity rather than con●cience looking losser qu● eundum est quam quò itur and were not like some Boats on the Danew that can onely row with the current and as the full-bellied O●●er that alone doth swim with the stream like Mercury whose influences are onely borrowed from those greater planets he is in conjunction with and like the inferior Orbs are carried about by force of the superior and onely dance to the tune and keep time according to the musick which the Speares make above For the greatnesse of thy power shall the people lye unto thee so Junius Piscator and the Vulgar read Psal 66.3 and so the Greeke Fathers expound it But though we have sufficiently disputed and evinced it against the Papists that the keyes were not given to Peter alone but in him to the whole Church yet some men will nevertheless seise and appropriate them to themselves as if no other but those they hold in their hand would set open the gates of Heaven where is no going in unless in such and such a party nor admission but under such or such a notion and as the Statute of 11 H 7. appoints that the Standard of weights and measures shalt he kept in some certain Towns onely so also it were constituted that no weights or measures of the Sanctuary or rather Sanctity could be allowed unless sealed and afficred according to the Standard of such a Town or such persons hoc sanctum est si ip e velit non aliter quos volumus sancti sunt and perchance as the Carthusian said to Comines of Galeazo Nos in hac terra solemus omnes appellare sanctos qui bone faciunt nobis if to other gists he add not this to have one of some sort of men that erit sibi magnus Apollo from whose Tripos he shall fetch his Oracles and to whose Altar he bring his offering tam bona cervix simul ac jussero demetur as Caligula was used to say But howsoever some are not forward to purchase credit with them at the price of their consciences by concurring in a separation for nihil charius emitur quam quod conscientia emitur quae dum integra est facile consolatur famae egestatem nevertheless let them judge as they list this is the source of others comfort De Pastor c. 7. that as their hearts are not mens Senate as Chrysostom speaks and therefore they should not judge them so since oportet nos omnes exhiberi ante tribunal Christi non te timeo non enim potes evertere tribunal Christi constituere tribunal Donati as Augustine pathetically and elsewhere homo sum de area Christi palea si malus Cont. lit Petil. l. 3 c. 12. granum si bonus non est hujus areae ventilabrum lingua Petiliani quicquid autem in ipsa frumenta maledictorum calumniarumque jactaverit fides eorum exercetur in terris merces augetur in c lis Augustine they say makes it pride to contemne discipline and we assent to it so it be a discipline that doth not bring

and they could take such as they catch Dotterels by imitation of postures some I believe in the heat of zeale without a clear light so to set their foot in a clearer path and keep it unpolluted by evil company in their way and like the Garison of Sfetigrade when a Dog was dead in the well they would not drink the same water though the Town were lost by it to the Turkes Others I doubt take this way because they trace many footsteps there moving according to the influence of example more then reason and naturalizing for innocency the imitation of anothers fault and supposing an Error when it is made publick to be adopted by truth others I fear lift up their foot this way that they may better set it on their peoples necks for however the Prophets reject those talents and change of garments yet perchance there will be some that runne after them This hath been the Spring that hath made the waters nought and the land barren and which needed such salt to be cast into it Sal mordacis veritatis as Hierom speakes I am conscious that this is a tender point and perhaps as intangible as Erasmus said some others were which Luther medled withall but as Mauritius said of Phocas if he be a coward he is a Murderer so should I withhold the truth for feare I kill those whom I might have profited Amyclas silentium perdidit This is a Sacrifice to truth and hony was not to be used in any Sacrifice yet like the Dove Si mordeo osculando mordeo for I have endeavoured with the Spartans before the battle to Sacrifice to Love and with Hercules to hang my sword in a bough of myrtle which was Consecrated to Love but Non amo nisi offendero I love their persons all whose opinions and practises I am not in love with nor could I truly love them did I not love them in and for the truth he that is summum bonum is also primum verum and as God the chiefest good is the formal object and reason of all love so those material objects must also be loved in relation to him and as those to whom we would communicate that Soveraigne good and prime Truth whereof they are participable and therefore Nemo me potest uti amico adulatore It was the Motto of that genius of France Richelieu Maneat moralis benevolentia inter discordes sententia and it was a greater Man 's Augustine Rarissima dissensione condiri plurimas consensiones I cannot call a spade otherwise then a spade yet have been sollicitous that we Macedonians might not appear rude nor seeme to be among those bestias calami Psal 78.30 as Hierom Allegorically expounds that which we read the Company of Spear-men but is in Hebrew Beasts of the Reeds Si quod dixi ferventius non illud contumacia sed fiducia dicenda est And if my stile seeme to be keene and peircing I shall say that they have sharpned it by hard grating and even ayr comprest by such grating turnes to fire the Schoolmaster when Carneades demanded Vt sibi vocis modus daretur answered Do tibi modi loco eum quocum disputas and therefore as Agesilaus surprised by the Athenian Embassadors at play with his children asked them if they had children or not for if they had he feared not their Censure if they had not he desired them to suspend it till they had some so I shall hope from those that have been so coursely and undecently dealt with as I have been to be freed from blame and I desire those that have not felt such dealing to supersede their correction till they have been sensible of the like and am further confident that to those that like some animals have not their gall in their eare I shall neither seeme like the Dolphins to have my teeth in my tongue nor as the Polypus to bring up any excrements at my mouth for indeed though Tobit's eyes were opened with gall yet I like the way of Jonathans cure as more sweet to open them with hony but yet we know this makes some eyes to smart notwithstanding If my way of writing seem an attempt to go out of the common rode and yet to misse the way and too long for the ordinary Gests or Stages For the first it is true I should perchance have rather concurred with the Poet Coenae fercula nostrae Mallem convivis quam placuisse coquis and yet I recognize too that Polycletus statue formed according to his own judgement was more approved then that which was carved according to vulgar Opinions It was the advice of Augustin that in places infected with Heresy all men should write that had any faculty that all sorts of people among many books might light upon some and perchance it might be as convenient to have the books written in all kind of wayes that all sorts might meet with these which suited them and some there be that when there is corn in the sack would be glad to find silver also in the mouth and though they cheifly wish the sword should cut yet are better pleased to see the hilt also well hatcht and the edge to be set on by the grownd-stones of the Philistines and I confess though I have endeavoured to head my arrowes aswell as I could yet I know they would have flown the farther and peirced the deeper too if they could have been well feathered and though I have sought to serve up solide meat yet I think it would have better taken the pallat and been received into the stomach if it had had pleasant sauce and though my poverty forbid the banes yet I like the motion made by Euripides to wed the Graces to the Muses and if I could therefore I would with Demosthenes have written not onely Picta sed sculpta and though Nobis non licet esse tam disertis yet notwithstanding In magnis voluisse sat est and the ingenuous acknowledgment of what I ought to have done may excite others that are able to do it and so Fungar vice cotis acutum Reddere quae valeat ferrum exors ipsa secandi that so books may be redeemed from beggery and the distillations of the pen become more sublimed which for the most part carry too much of the dreggs and thereby the blatant herd may be discouraged and shamed to make such use of those which in their hands are Goose-quills with a witness For the length of the Treatise though the thread thereof be not spun out in any aequality to theirs who replied in twelve sheets to one of mine and this Discourse is returned in farre less then a twelvefold proportion yet it is very true that I have been reminded by some judicious Friends that so limber a Discourse as theirs is did merit no large or full grown Answer but as when certain Grecians entertained by Lucullus with a costly supper said they were sorry he should be at such cost

digladiations of Sects are sometime as eager among themselves as against the truth the Maximinianists did virulently contest with the Primianists yet both were under the denomination of Donatists they may be all in the same way which yet run faster and go further one than another As the Schooles say that every Angel is a several species so if some difference or singularity might constitute a several form we should have among Independents almost as many Religions as men It is like enough they render no complacency to the rigid Independents and do yet find no pleasing reception among the right Presbyterians such a Catastrophe is the result of a midling indifference and it fares with men of that temperament as with the hypocrite the world hates him because he seemes good and God abhors him because he is not truly such They leave the rigid Independents to answer that charge of confounding Churches and then it seemes they depend upon them to be Advocates for them also aswell as to plead their own cause For however self love may transfer the guilt and censure that in others what it will not see in it self as Demosthenes said nothing was so hard as to know or so easie as to deceave ones self yet this charge hath a thou art the man for them also for he is somewhat confounded in his judgement that cannot discern or will not confesse that to constitute as they do Polydor. Virgil de inventoribus rerum l. 4. c. 9. p. 268. Quo quisque suis finibus limitibusque contentus esset Platina in vita Dionys Selder Histor of tythes c. 6. p. 8. one Church of persons gathered and extracted out of twenty or thereabout is to introduce a confusion of Churches and what is that else but to defeat that ancient and laudable constitution of dividing parishes into several Presbyteries as proper cures and making them definite and appropriate which if not instituted by Dionysius about the year 260. in the Roman Patriarchate and soon after in other Diocesses by his example or rather the institution by him revived after the disturbances of persecution as having been first setled by Euaristus at Rome within little of the first Century yet profound Antiquaries acknowledge that in the very first times Parishes were divided to several Ministers according to the conveniences of Country Towns and Villages which division and distribution hath been constantly ratified and supported by our municipal Lawes as necessary to order and subservient to many expediences And also the violation of this order and such appropriation was forbidden by the Canons of ancient Councils neque confundito Ecclesias decreed the first Council of Constantinople Constant can 2. neparochiam cujustibet Episcopi alterius civitatis Episcopus Canonum temerator invadat Avern 9. was the determination of the Synod of Averne And this is also to remove those ancient land-marks bounds which was not onely piacular among the Romans Si quis transerre ausus fuisset aut a●tollere Rosin Antiq. Rom l. 2. c. 19. lege terminali caput ejus his diis devovit interfectori ipsius tanquam sacrilegi impunitate promissâ puritate à scelere but obnoxious to a curse by the Law of God Deut 27. 17. In Prov. 22.28 and coming under frequent prohibitions Deut. 19.14 Prov. 22.28 23.10 Sub hoc autem literali sensu parabolicè intelligendum est ne quis rectae vitae praescripta à patribus laudabiliter constituta pro concordia ordine ac politia inter homines conservanda violare immutare novâ doctrinâ impio contemptu praesumat saith Jansenius And if it hath not much of confusion yet not little of irregularity to communicate with one Church in the Word and Prayer and onely with another in the Sacrament to be common hearers of the Word among those with whom they deny to have communion in the Sacrament and to partake of the Sacrament with them amongst whom they do not constantly hear the word to pay their Tythes to them who serve not at the Altar whereof they partake and to yeeld no Tythes whatsoever offerings they bring to those that officiate at those Altars where they participate And yet Ignatius tells of the ancient Christians Omnes ad orandum in idem loci convenere quemadmodum ad unum Altare they had not then severall Altars that had one common place of prayer and a Bishop and an Altar were made correlatives Mead hCurches in and since the Apost p. 50. so that every Bishop had an Altar and but one and not one Altar among many Bishops which interfeers with their practice Those aspersions wherewith they complain to be bespattered were not the most of them cast by the paper neither were they so blotted by any drops shed there yet let us try whether it fall not out with them as we have not onely read in story but seen by experience to have happened to some who commenced suits and brought actions of slander and upon the traversing thereof have been convicted of those crimes which they sought to clear and to get recompence for being accused of and have contracted those penalties whereas they might have been quit if they could have been quiet They say they are falsly impeached First For disorder against Law And we suppose indeed this confounding of these Parish Churches whereof Law hath determined the limits and made the appropriation comes under that denomination Our lawes have forbid and do inflict penalties for using any artifice to intice and withdraw Pigeons out of anothers Dove-house and Bees out of others Buts and therefore doublesse cannot allow the tolling and seducing other mens naturall sheep from their folds Secondly For Magick I think it will rather prove to be for sillinesse or uncharitablenesse the paper onely said that their tempting and withdrawing the fruits of other mens labours and those committed to their culture to make up their Churches did carry some analogy with that magicall transferring of other mens corn into their fields wherof some Romans were falsly accused A man might suspect that they were indeed passive in Magick and thereby fascinated hereupon to think that this Allegory layes Magick to their charge and therefore while they suppose that we question them properly for that crime they cannot but leave not onely their wit and temper but their charity and innocence under greater question Vlcera ad levem tactum etiam ad suspitionem tactûs condolescunt nunquid sine querela aegratanguntur Thirdly For Schisme Though their way be not schisme in the achme yet it is more then in the Embryo and though it be not ripe in all the fruit yet it is more than in the seed and if not schisme yet somewhat schismaticall They separate from a communion in part of the ordinances and so it is in part schismaticall but the part is of the same nature with the whole They refuse to communicate or associate as they speak with

have his judgment removed and he cleansed this was an evidence of his good disposition that notwithstanding the punishment inflicted on him by his master he spake honorably of him But we may heer as standing upon the advantage ground take a prospect that any arguments though beggerly and vagrant shall have their passe yea and letters of recommendation if they carry but any hard face or weak colour to serve their turn and interest and we may farther consider whether they that are so flexible upon such arguments to assent to a free reception to prayer had they not been blinded by affection to their interest might not have found or whether we have not prompted them with farre more convincing arguments in Scripture to perswade them to a free admission to the Sacrament But if Scripture lend them no stable foundation they will buttresse it with Reason cognati semina coeli They say we may pray for wicked men but to pray for is more than to pray with and this is an arguing à majori ad minus indeed for they are fallen from a greater to a lesse forcible argument for we may pray for those with whom we do not pray but we cannot pray with any but we must needs pray for them and therefore the former comprehending the later this must be the greater and that the lesser to pray with containing the other to pray for aliquid amplius for he that prayes is the mouth of all the rest and the hearts of all ought to move with his lipps in a concurrence in the same common petitions and it is more specially vetified here what is delivered by Ambrose Dum singuli orant pro omnibus sequitur ut omnes orent pro singulis so that we cannot pray with any but we must pray for them We ought to love all men that have a capacity of eternal blessedness which is the formall reason of charity to love is to will good to another and this consists much in wishing well to him and a Christians wish is prayer and upon this account we must pray for all without question but it is not universally true that we may pray with all without some exception The ancient Church did not admit persons excommunicate nor all degrees of penitents to a participation of all their prayers and though such others as shall compose themselves to reverence may be receaved yet I think there will be a combination of piety and prudence to exclude a scoffing Lucian that shall deride our petitions or a prophane Julian that will blaspheme that holy name which we invocate They remind us that Simon Magus was bid to pray but as it follows not that though he were prescribed to pray that also others were injoyned to admit him to a communion in their prayers for he might pray alone so they might have remembred also that onely upon the external profession of faith he was received to Baptisme without any further trial or inspection Baptizatus est saith Cyril sed non illuminatus corpus quidem lavit aquâ cor autem non illustravit spiritu and it is not improbable that he might also partake of the other Sacrament of the Lords Supper since it was then the practice that those who were baptized and continued in the Apostles doctrine which was in hearing it preached by them continually as Chrysostom Piscator and Sanctius and in professing thereof as Diodate adds and fellowship viz. of holy Assemblies as Diodate and mutual conjunction as Calvin did also continually and perhaps dayly hold communion in breaking bread the Lords Supper being so called by a Synecdoche membri à potiori ritu and from this Exemplar in the primitive ages Baptisme was but as it were a spiritual washing before meat for such as were adult who forthwith were admitted to the Lords Table And we read of Simon that he continued with Philip and he made an outward profession of believing as Diedate and Piscator and they judge not right saith Calvin who say he fained to believe who believed as other faithful did as Sanctius affirmeth and therefore in that time of his countinuance with Philip it is likely did partake the Eucharist which was then so frequently administ●ed Their presence at prayer can be no sin they say while it is no more than they are commanded to do though their own evils at present make them unable to do as they should It seems there may be perverse judgment aswel in an acceptation of things as of persons when the same judgment is not given of things of which there is the same reason and in those which have no difference between them why else should not this be as applicable to the Sacrament as to prayer and the same reason be as apt and subservient to plead for their admission to the one as the other● The Apologists in the next precedent Section tell us the command of Christ for receiving the Sacrament is peremptory and the duty incumbent on all Believers which perchance they will limit to sound Believers yet we have we trust manifested that as they need not research so they cannot discern who are true Believers the soundness of faith being only necessary to partake the fruit and virtue of the Sacrament Explicat cateches part 2. p. 221. but the sound or profession of faith if not disproved by notorious sins is sufficient for admission to receive the Elements and therefore Altingius as he determines that of the Lords Supper the subjectum recipiencs sunt omnefideles five Christiani adulti finguli making Christians and faithful univocal so elsewhere he defines that though fides objectivè spectata hoc est quatenus in verbo praescribitur praecipitur pertinet ad essentiam sacramenti tanquam conditio essentialis yet nevertheless fides subjectivè spectata h●e est quatenus est habitus vel actus credentis non est sacramento essentialis sed est necessarium organum ac medium percipiendi rem sacramenti We have formerly produced out of Chrysostom that what indisposeth men and rendreth them unfit for prayer doth no lesse for the Sacrament and we have seconded that testimony with the suffrage of Chamier Andrews worship imaginat p. 36. and what a third learned man saith of those exceptions which we commonly alleage to disturbe our selves from that action viz. communicating may also be verified of those which others make for our disturbance viz. that they make us no lesse meet for prayers than for i● there are dispositions and qualifications required in him that prayeth as well as him that receiveth which no unregenerate man in sensu composito is capable of 1 Tim. 2.8 James 1.6 2 Tim. 2.19 and without those conditions there is a denunciation that their prayers not onely will not be heard Psal 66.18 Isa 1.15 but that they shal be abominable Prov. 28.9 aswell as that when they eat or drink at the Sacrament it shall not onely be to no fruit but to condemnation