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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	heart_n	seed_n	sow_v	3,364	5	9.4831	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

divers objects But some may reply to all this that the forwardnesse of our affection to our people had prevented this exhortation were they competent objects of our pastorall love but too many of them are more like unto those q 1 Cor. 15.32 beasts with whom S. Paul fought at Ephesus than unto the flocke of Christ whose properties are innocency gentlenesse concord But we with the Disciples r Matt 10 16. are sent amongst devouring Woolves Our heritage is not fallen in a goodly place Sed ubi licet culti sint agri inculti prorsus animi mores Men with us manure their lands they ſ Ier. 4.3 breake not up the fallow ground of their heavy and stony hearts so that wee are enforced to sow the seede of the word amongst thornes with us as with t Ezek. 2.6 Ezechiel are briers thorns which vex and fleece us yea with him wee dwell amongst Scorpions which carry stings in their tailes like those Revel 9. ●0 sc to wound us with virulent detraction and killing censures although like those Scorpions v. 7. they beare the faces of men id est saith the Geneva glosse they pretend great gentlenesse and love but they are wise politique subtile The truth is wee pastours are to wicked worldlings as shepheards to the u Gen. 46.34 Egyptians even an abomination Now wee have learned from Saint Hierome w Hieronymus in Epist quadam hanc sententiam ex innominato authore citat that Frustra laborare nec aliud fatigando se nisi odium quaerere extremae est dementiae To labour in vaine and to get onely hatred for our love is a point of extreame folly Et plura saepe peccamus dum demeremur quam dum offendimus there may bee more offence taken of such unwelcome officious love than at a just neglect or contempt Well all this with griefe supposed at least to bee done and suffered may not yet provoke us to cast away our Christian patience and charity First for their hard-heartednesse stupidity let it not be the occasion of scorne but pitty which may the rather moove our Charity to shew x 2 Tim. 2.25 meekenes towards them to prove if God will at any time give them repentāce for their words feare them not as God encourageth Ezechiel in the forecited place For their malice or power to doe us wrong Christ hath told us how farre they can goe and forbids us to feare them also Matth. 10.28 y Hicro in Ep. Apud Christianos enim non qui patitur sed qui facit contumeliam vel injuriam miser est Amongst Christians not hee that suffers but hee that doth any wrong is a wretched man From our Saviour wee learne not onely patience to overcome injuries but Charity to forgive those that doe them Ille enim post alapas crucem flagella blaspemias novissime pro crucifigentibus oravit Pater ignosce ijs nesciunt enim quid faciunt Christ after hee had suffered buffets stripes repoaches yea and part of the cruell paines of that woodden racke the Crosse at last he z Luk. 23.34 prayed for them that crucified him Father forgive them c. Thus S. Peter a 1 Pet. 2.21.23 c. 3.16 17. 18 c. For our imitation proposeth Christ his master It is also in Christs person and for our instruction what Esaias speaketh Chap. 49.4 5. I have laboured in vaine c. and Chap. 65.2 3. All the day long have I stretched forth my hands to a rebellious gainesaying people b Rom. 10.21 hee who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet yea the Lord of life who came himselfe like c 2 King 4. El sha to the dead child to raise Israel from a spirituall death when the d Gal. 3.21 Law like the staffe of Gehazi could not give life hee I say came unto his owne to teach them and did that seeme a small matter Also to shed his blood for them and his owne received him not Ioh. 1.11 No marvaile then that he forwarnes his Disciples to looke for no better entertainement in their owne country with men of this world Matth. 13.57 Ioh. 4.44 If you will cull out of the Apostles of Christ a man edecumatae charitatis of the choysest perfection of Charity Behold S. Paul prosecuting his Corinthians with unwearied affection though he well perceived that the more he loved the lesse he was beloved of them e 2 Cor. 12.15 love being like an inheritance in Law which either solely or most usually descends not ascends so love flowes more freely plenteously frō God to mankind than it can ascend from man to God againe For the waters of Divine bounty doe but in part and from few places and that slowly too returne to the fountaine from whence they came In like manner Love descends very easily from parents to children without any legall constraint but it comes up so hardly from children to parents that there is neede both of a precept and f 2 Cor. 12.24 promise to draw it forth Now Pastors are spirituall Fathers and Saint Paul professeth himselfe the onely g 1 Cor. 4.15 Father of the Corinthians and therefore hee beares with them as parents with their unruly children And he puts all faults off with an elegant and pleasant Ironie h 1 Cor. 4.10 Wee are fooles for Christ his sake and you are wise in Christ we are weak and yee are strong yee are honourable and wee are despised It seemes that some Schismatickes in the Church of Corinth had slighted S. Paul as a i Secundum pateum traditionem ptulus erat tricubitalis doctor vir sci pusillus exig●●e stature Non mirum ideo est si maior ille fuit e ●onginquo reverentiae Mos enim esi vulgi ut imperatores iudicio Taciti lib pri histo Ita quoscunque praepositos decore Corporis aestimare Sed quam parva ingentes arcula condit opes man of despicable presence though of powerfull eloquence in those letters that he wrote unto them 2 Cor. 10.10 A tricke there is which Sectaries have learned in these daies every way to magnifie their owne factionists and to vilifie their supposed Antagonists to cry up in the one vocall impudence for zeale and meere memory for learning to cry downe in the other holy feare and modesty for lukewarmenesse and ignorance in the one to extoll the art of seeming in the other to oversee reall worth affection either deluding or overswaying judgement But since yee k 2 Cor. 11.19 suffer fooles Animalia gloriae aurae popularis mancipia as S. Hierome stiles philosophers i. e. vaineglorious Animals that enslave themselves to popular applause suffer me also to speake or receive me as a foole saith S. Paul l 2 Cor. 11. v. 16 17 18 21. and would to God you would beare with mee a little in in my folly v. 7. that is I pray you suffer mee

there is no such end as of other precepts I have seene an end of all perfection Psalm 119.96 But thy commandement is exceeding broad quia ubi est charitas ibi non est Angustia for where for where there is Charity there is no straitnesse S. Paul a man of transcendent Charity tells his Corinthians that his p 2 Cor. 6.11 12. mouth was open towards them his heart enlarged Yee are not sayes he straightned in us whose love is abundant to doe you good but yee are straitned in your owne bowells you want affection to receive or acknowledge such good q August ibid. vis non Angustari In lato habita i. e. in Charitate Wilt not thou then bee straitned on what side soever either in communicating good where it is due or suffering evill which thou hast not deserved r Dilatamini vos sc haritate ib. ●13 dwell at large that is in Charity ſ Psal 101.2 In the midst of this house thou shalt bee sure to walke with David with a perfect heart without Charity no perfection for it fulfills the law t August in Psal 100. Lat. Translat Arcta omnis malitia est sola innocentia lata est Malice and all wickednesse straitens and shackells the soule onely innocence which is the immediate fruit of charity is of a diffusive v Out of the abundance of the Charity of the heart the mouth speaketh the words of Charity that tend to edification And alwaies the heart is larger than the mouth that affects more than this can utter Sincere Charity speakes more than shee talkes yea shee cryes to God for others with Moses Exod. 14.15 when her tongue is silent But on the other side the tongue may speake many things for necessity for vain glory for advantag sake and yet all that is said may be nothing without charity 1 Cor. 13 1. Goe first get a charitable heart then loquere ut te videam speake that I may see thy charity and enlarging nature It widens the narrow heart of man into a receptacle for him who is incomprehensible into a pleasant walke or holy Temple for him whom the heaven of heavens cannot containe For God hath promised to those that keepe his statutes which love fulfills to walke amongst them Levit. 26.3.12 i. e. to dwell in them to walk in them as in a Temple 2 Cor. 6.16 But froward thoughts separate from God and into a malicious soule wisdome wilt not enter sayes the Author of the booke of Wisedome Chap. 1.3.4 But to conclude this point note that though Charity reach unto all in the latitude of her extension yet shee affects not all men in the same degree of intension But as heat diffused through a large roome from the same fire is more intense to those that stand neare unto that fire more remisse to those that are farther of but yet it warmes all more or lesse so Charity is extended to every one in the whole circuit of the world but not equaliter equally the heate of her affection is greatest to the nearest shee teaches us as well to love one as another For our neighbour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any other besides our selves but shee bindes us not to love one as well as another ordinavit in me Charitatem saith the Spouse w Vul. Trans Canticles 1.4.10 Hee hath ordered my charity x Casian col 6. cap. 14. The degrees of Charity Haec est charitas ordinata odio habens neminem quosdam meritorū jure plus diligens This is ordered charity which hates none but loves some more than others for their deserts sake Love must bee without dissimulation to all not without severall degrees to divers objects y Incomparabiliter plus charitatis deo debemus quam nobis Nam Deum propter sc nos vero proximos propter deum diligere debemus August Lib. 8. de trim cap. 8. The extremity or utmost of our love is due to God nothing is to bee loved above him nothing in competition with him all things in subordination to him z Ille iustè sanctè vivit qui rerum integer aestimator est Ipse est autem qui ordinatam dilectionem habet ne aut diligat quod non est diligendum aut non diligat quod est diligendum aut amplius diligat quod minus est diligendum aut aequè diligat quod vel minus vel amplius est diligendum aut minus vel amplius diligat quod aeque est di●igindum Aug Lib 1. de doct Christ cap. 27. Id. Aug ib. cap. 23. in enumeratione obiectorum quae sunt diligenda ordinem dilectionis insinuat 1. quod supra nos 2. quod nos 3. quod iuxta nos 4. quod infra nos ut not ex eo Lomb. 3. sent dist 29. Lit. A. Next to him and under him the Church challenges the height of love First as shee is Catholicke then as shee is Nationall lastly as shee is a I meane limited to a particular dioces or parish wherein wee live locall This love men owe as Christians Now as the lives of men are subject to the government of one kind or other in respect not onely of religion but externall policy and order they owe as I suppose love b So Lucan sayes of Cato Lib. 2. p. 42. that he was Iustitiae cultor rigidi servator honesti that his opinion was Non sibi sed toti genitum se credere mundo and therefore he himselfe was In commune bonus urbi pater est urbique maritus first to mankind to the good of the universe then to that c Et Clcero ait non nobis solum nasci mur c. neque sane nobis primo nascimur sed patriae state and commonwealth under which they live Lastly to that incorporation or place wherein they dwell For still caeteris paribus all things being alike bonum quò communius eo melius Good is so much the more amiable by how much it is the more generall This love moves inanimate creatures to leave their particular nature to serve the universall as the ayre to descend to avoyd vacuity which nature abhorres This love mooved Codrus the Decij to devote themselves to death for their countries sake Is this a small matter to save a body politick by the temporall destruction or abscision of one of the members See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of humane Charity d Exod. 32.31 in Moses and e Rom. 9 1. Paul offering up their soules in f Hom. 16. upon the Romans Saint Chrysostomes judgement and bodies to eternall death to procure mercy and salvation unto Israel and so more ample glory to God g Coment in Lo. Calvin supposes those wishes to have proceeded out of rashnesse and confusion of mind as if saith he they had bin in a ecstacy besides themselves desiring that which was impossible who may both returne that answer