hate thine enemies yea spill the deerest blood if it be in thy power But the royall law of God speaketh of peace and loue willing vs to loue our enemies and to doe good to those that hate vs and to pray for them that persecute and hurt vs. If the tentation of the flesh doe trouble thee the world would haue thee to satisfie thy lust to follow thy pleasures to offend God to be vncleane and beastly But God saith heereby thou loosest thy honour thy soule thy conscience the ioyes of heauen and that blessednes which neuer shal haue end thou loosest thy selfe thou loosest with-draw thy loue But seeing there is no howre wherein GOD doth not blesse vs with his benefits wee alwaies owe all dutifull affection vnto him VVho planteth a vinyard and eateth not of the fruite thereof and to whom is the fruite due but to him that planted the viniard Who would not shew loue to him that doth him good The brute beasts are most louing to theyr benefactors the fierce Lyon is as meek mild as a lambe to him that feedeth him How doth the dogge fawne vpon his master yea and mourne for him fight for him committing himselfe to danger and hazard to doe his Maister good Onelie vngratefull man doth not know his Creator which doth sustaine and nourish him and seeketh by all meanes how to befriend him Esay 1. Here-hence it is that the prophet exclaimeth The oxe knoweth his owner and the asse his maisters cryb but Israell hath not knowne my people hath not vnderstood O the sencelesse brutishnes of man who in his duty may bee instructed of the brute beasts Thou louest thy grounds thy cattell thy possessions because they are thine why doost thou not loue GOD who is thine The deuision of the hart is the death of the soule for as the body beeing deuided cannot liue so neither can the hart if it bee deuided How long saith the prophet Eliah doe yee halt betweene two opinions If riches increase saith Dauid set not thy hart vpon thē If God possesse that roome why should wee giue place to any other God is a iealous God who as the husband would haue his wife not to set affection on any but vppon him alone so God requireth thy whole hart If he see our harts and mindes too much set either on wife chyldren or goods hee taketh them away that we should not be forgetfull of him But if we will needes continue in that mind hee giueth vs ouer to our distempered humor I will take away my zeale from them saith the Lorde by his prophet Ezechiell loue what thou wilt fulfill thy desire The Prophet Esay when hee sawe the people of his time so vnbrideled so doted vpon the loue of the world wondred howe God could so patently beare it and being so iealous hee asketh the question Where is thy zeale whereof thou speakest I will put my zeale in them and now doe I see euery soule play an adulterous part God therefore seeing hee is most iealous saith prou 23.26 My sonne giue me thy hart yeelding no part thereof to any other but loue him with all thy hart with all thy soule with all thy vnderstanding Concerning which matter read maister Smiths sermon intituled The Christian sacrifice most excellently penned This commaundement seemeth vnpossible that we should loue the Lord with al our hart so that there be no regard left to any thing else VVhich is especially to be vnderstood in matters of weight great necessity as in the cause of religion in time of persecution and in the tryall of thy honestie when thou art tempted as Ioseph and Susanna and in auoyding any sinne what-soeuer Setting God alwaies before thy eyes and treading vnder foote vvhatsoeuer the world or the deuill or thy flesh shall moue thee vnto beeing either most delightfull pleasant or profitable to the outward man And such a one is truly said to loue God with all his hart and with all his soule In the meane time while there is no occasion of sinne offred wee may loue our parents wife and chyldren friends on this condition that our soule haue alwaies a watchfull cave not to sinne against god at any time for them or for our selues or for any cōsideration in the world whatsoeuer Holy loseph that patterne of humilitie loued god aboue all who being inuited by his Mistresse to commit adultery gaue this wise and discreete aunswere setting God before his eyes Gen. 39. Hovv canst doe this great wickednes and so sin against god He had rather loose his vnlawfull pleasure then loose God Holy Dauid when hee might haue slaine King Saule chose rather not to offeud god then to reuenge himselfe Renouned and chast Susanna when she might haue offended god without any impeachment or open knowledge in respect of the world the thing beeing kept close yet shee had rather in a good cause vndergoe any worldly shame or great wrong iniury what-soeuer then to forsake God her hope her crowne her castle Loue those thinges which god dooth suffer thee to enioy in this vvorlde as much as thou wilt for god dooth giue thee large liberty so that when there is any occasion of offending god offered then wee gather our wits together and looke about vs as did holie Ioseph Dauid Daniell the three chyldren Susanna and the like louing god aboue all and in the highest degree rather submitting our selues to any torment what-soeuer then by offending god to hazzard our soules in euerlasting torments And thy neighbour as thy selfe Our Sauiour may seeme heerein too much to cōmend vnto vs the loue of our neighbor in that he ioynes it so neere vnto the loue of god How-beit the loue of god the loue of thy neighbour spring both from one fountaine from one inward affection frō one cause so that they cannot be separated or parted a sunder Therefore S. Paul saith Hee that loueth his neighbour hath fulfilled the lawe Thou canst not auoid the loue of thy neighbour but thou must shake off the loue of god also Wherin we may cleerly see how much god doth account the loue of thy neighbour that he thinks he is not loued vnlesse for his sake we loue our neighbour also As also that God in the 2. table of his lawe hath spoken more largely of the loue of thy neighbor For the cōmandements of the first table are but 4. in nūber the cōmandements of the second table are sixe and yet in the first table is contayned the loue of God In the second table the commandements are all negatiue but one which doth shew the seueritie and straitnes thereof to make vs take the better heede Therfore our Sauiour saith Ioh. 13. In this shal they know that you are my disciples if ye loue one an other He sayth not that ye are knowne to be my disciples by working miracles or by the gift of prophecie but if yee shall loue one another for
of mankind being through the malice of sathan spoiled out of the cloathing of innocencie sore wounded with all kind of vice cast a side destitute of helpe halfe dead and euen at the next dore to desperation Iesus comming downe from heauen vouchsafed to visite and see them And to the ende hee might the better helpe them by taking mans nature on him he came very neere to man both seeing and being seene hearing and being heard feeling and being felt and hauing pitty on our extreame distresse he tooke vpon him our sinnes and beare them on his owne body he did in his own proper person suffer that we had deserued The same Iesus hath seene to the curing of vs who neuer turned his face from any sinner were he neuer so vile or abiect Whereas the proud and disdainfull priest passeth by him euen then giuing vp the ghost whereas the Leuit neglecteth him bidding God haue mercy vpon him and so going foorth on his way as hee had begun least he should sustaine some hinderance or damage in the things of the world while hee helpeth his neighbour Iesus this Samaritane hath his Hosts and In-holders to whom he leauing the earth and ascending into heauen doth commit the wounded man to be wel looked vnto promising a reward in heauen if through the aboundance of charity they shall haue laied out any thing more then was commaunded for the healing of the pittious body And by these In-holders are to be vnderstoode the Apostles Ministers and Preachers by whose painfull preaching he doth cure and helpe mankind and gathereth the same from the violence of theeues into the inner roome of the church where the wounds of sinne are healed By the doctrine of the gospell our very enemies must be loued and by Christ his example the poore the strangers the fatherlesse and widdow are to be releeued by our almes and charitable deuotion For true it is that Christ is loued in his members in whom likewise he is offended wheÌ„ their weake consciences are offended and is put to open shame of the world when they be put to shame and is put to death wheÌ„ they be put to death wants releefe when they are in need and necessity The fountaine of mercy is the loue of thy neighbour for if thou doest not affect the party thy mercy will soone grow key colde And that thou mayest take liking to the party yea although he be thy enemy if it be no more but for Gods cause and at his request mark what Christ saith If ye loue mee keepe my commaundements whereof this is one Loue your enemies doe good to them that hate you Kill thy anger and thy wrath bury thy hatred and tread it vnder thy foote GOD hath been fauourable vnto thee doe somwhat at his request doe more for his loue Heb. 6 10. God is not vnrighteous that he will forget your works and labour that proceedeth of loue Heb. 13. To doe good and to destribute forgette not for with such sacrifices God is pleased 2 Cor. 9 6 7. Hee which soweth little shall reape little and he that soweth plenteously shall reape also plenteously Let euery man doe according as hee is disposed in heart not grudgingly or of necessity for God loueth a cheerefull giuer 1 Iohn 3 17. Who so hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him Tob. 4 7. Giue almes of thy goods and turne neuer thy face from any poore man and then the face of the Lord shall not be turned away from thee Be mercifull after thy power if thou hast much giue plenteously if thou hast little doe thy diligence gladly to giue of that little For so gatherest thou thy selfe a good reward in the day of necessity Pro. 19 17. Hee that hath pitty vpon the poore lendeth vnto the Lorde and looke what he layeth out he shall loose nothing it shall be paide him againe Psalme 41. Blessed is hee that considereth the poore and needy the Lorde shall deliuer him in the time of trouble The Lorde preserue him and keepe him aliue that hee may be blessed vppon earth and deliuer not thou him into the will of his aduersaries and enemies The Lorde comfort him when he lyeth sicke vpon his bed make thou all his bed in his sicknes Gal. 6 10. While we haue time let vs doe good to all men and specially to them which are of the householde of faith 1 Timo. 6 17. Charge them which are rich in the world that they be ready to giue and gladly to destribute laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life In conclusion gather this lesson also to see the mildnes of our sauiour Christ how largely and modestly and delightfully he aunswereth and satisfieth his enemy which came to intrap him that wee may learne with 〈◊〉 modesty and good will to answere them that seeke our hurt Yea all superiours are heereby aduertised not to be too austere to them that demaund any thing of them See you not how Christ answered this crafty Lawyer to the full when he might haue cut him off in shorter termes or else aunswered him with silence See also how by these demaunds and by euery little occasion our Sauiour deliuered many profitable wholsome instrucâ—â—ons By this example righteous men the friends of God and the louers of mens soules are glad vpon the least matter offered to profit as many as they may and for the loue of God and their neighbours to shew forth many good works According to the exhortation of our Sauiour Christ Math. â— 16. Let your light so shine before mâ—◠〈◊〉 they 〈◊〉 see your good works glorifie yoâ—â— sâ—â—hâ—r which is in heauen In another sâ—nce Ierusalem is sayde to signifie Paradice where-hence man vvas cast out and depriued of all spiritual gyfâ—â— and graces as immortalitie righteousnes and holines the true knowledge and feare of God Iericho signifieth this world and the calamities and miseries thereof the diuers infirmities where-with man is oppressed by sinne By theeues the deuil and his kingdome euill counsell company example By garments heauenly graces and the perfection which man had before his fall By wounds his infirmities the corruption of his whole nature which hindereth vs that we cannot loue and serue god as we ought By the priest and the Leuite the sacrifices of the old Testament which could not deliuer vs from sinne and death By the Samaritane Christ which deliuered vs from sinne death the deuill hell By the Samaritanes iournying Christ his descending from heauen and taking vppon him the nature of man By comming neere vndertaking the affections of man beeing like vnto him in all thinges sinne onely excepted Had compassion The cause that mooued him was his mercy not our desertâ— He bindeth vp our wouds when he forgiueth our sinnes and healeth our manifold infirimities
this is the badge of Christians whereby they are distinguished froÌ„ the douils company VVhen our Sauiour Christ taught his disciples the time he was conuersant with them humilitie patience contempt of the world and other christian vertues and duties the perswasion of loue charitie and good will he reserued to his last supper to the intent that hee might most firmly imprint the loue of our neighbour into the harts and memories of his disciples For this is giuen vs by nature that looke what our friend doth giue vs last in charge wheÌ„ he departeth from vs that stickest longest in our remembrance In this duty of loue consisteth the perfection of al christianity Therefore S. Paule sayth that the whole lawe is comprehended in this one thing Thou shalt loue thy neighbor as thy selfe He that fulfilleth both these commaundements as he ought may without blushing appeare before God Dauid saith ô Lord I haue loued thy commaundements and therefore he desired the presence of God but Adam beeing called fled from God hid himselfe because hee had disobeyed God and therefore durst not come into his presence The prophet saith not I haue knowne thy law or I haue kept thy lawe but I haue loued thy lawe To keepe thy lawe is of necessity and feare but to loue proceedeth from inward affection The loue of God is perpetuall but the loue of the worlde or of our selues is but for this life for the loue of the worlde and of our selues we indanger our selues but for the loue of God we finde a meanes to be pertakers of the kingdome of God and of euerlasting ioyes The especiall cause of louing our neighbour is in respect of his soule And a good shepheard wil not spare to lay downe his life for his sheepe and many haue been content to be offered vp for the confirmation of the faith of others This doâ— and thou shalt liue See how Christ doth prouoke vs vnto good works This do c. teaching vs that we should walke in them He saith not Say this or beleeue this but doe this That is loue God and loue thy neighbour and shew forth the vvorkes of charitie As the Apostle speaketh 1. Ioh. 3. Let vs not loue in word neither in tunge onely but indeed in truth Hee that seeeth his neighbour in necessity shutteth vp his compassion from him how remaineth the loue of God in him Hee that loueth his neighbour hath life and hee that loueth not abidâ—th in death 1. Corin. 13 Though wee speake with the tongue of men and Angels haue not loue it were nothing As the body is sustained by naturall heate so is charitie the life of the soule without the which it is as dead If thou hatest thou hast a name that thou liuest but thou art dead and if thou findest thy selfe thus dead loue and liue We are translated from death to life because wee loue the brethren Nothing is so precious vnto vs as life whereof this is an cuident token that for the same we can be coÌ„tent to haue an â—r me or a leg cut off and to drink most bitter potions Yet is this life no true lyfe but rather a shadow an image of death If we can be content to endure such things for this life which is of so short continuance how should we bestirre our selues what should not wee vndertake to attaine the glorious life euerlasting For Christ speaketh not heere of this transitorie lyfe but of euerlasting life which is the seate dwelling place of the blessed The Gods of the Gentiles require the death of infants and that men should sley themselues but the Lord saith by the prophet Ezech. 18. I will not the death of a sinner but rather that he returne liue Oh how good is our God who I would were loued of vs as meete is and that wee could frame our selues to obey his holy will and for thys our loue and holy obedience requiteth vs not onely with this transitory life but will crowne vs hereafter with eternall ioyes But hee willing to iustifie himselfe sayd vnto Iesus Who is then my neighbour But. c. Heerein he sheweth himselfe to be an hypocrite that he would iustifie himselfe as though he had fulfilled the whole lawe of God perfectly and left nothing vndoone Our hypocrisie is especially founde in the keeping of the second table for that is the sold giuen to the poore not being moued there-vnto through charitie but because hee was a thiefe and bare the bagge The sonne of Iacob when they sold their brother Ioseph willing to iustifie themseluâ—s before theyr Father and to cleere themselues from all offence brought their brothers garment stayned with blood as though nothing might be lay de to theyr charge So Herod purposing to kil Christ made a shewe that he would goe vvorship Christ The wicked Iudges woulde haue cleered themselues to be farre from the offence which they lay de to Susannas charge But let all these vnderstand which dissemble with their double hart that there will come a time when all shall bee reuealed as the trechery of Absolon Heliodorus Herods was if not in this world yet in another He sayth he loueth God and yet maketh question who is his neighbour But he that loueth not his neighbour whom hee seeth daily how shall hee loue God whom hee hath not seene He speaketh suspiciously as though a man might loue God and yet neuer thelesse be cruell and hurtfull to his neighbour The Iewes they had onelie respect to them of their owne nation supposing it was lawfull for them to hate allants and forrenners and to let them alone without dooing them any benefit on good at all But the name of neighbour dooth extend it selfe to a further compasse to wit vnto all men Forasmuch as oftentimes it chaunceth that hee which is nighest to vs in birth or country is farther from vs in affection and loue then our very foe And Iesus aunswered and said A certaine man went downe from Ierusalem to Icricho This might bee for Ierusalem was in the high mountaine Sion and Iâ—icho in a low place Besides there was a desert betwixt Ierusalem and Iericho where passengers were spoyled by theeues and where Zedechias the King vvas taken by by the Captaines of the king of Babel when he fled from Ierusalem Some apply this man that was wouÌ„ded by theeues vnto Adam and vnto man-kinde the priest and the Leuite vnto the sacrifices of the old lawe and Christ vnto the Samaritane which healed man-kind being spoiled by the deuils temptations of the gifts graces of God the denill beeing compared heere vnto theeues Some compare the man that came from Ierusalem to Iericho vnto a sinner that falleth from the estate of grace vnto the deformity of sin But how far this is from the sence and true meaning euery man may perceiue For the chiefed cope that our Sauiour aâ—â—eth at 〈◊〉 to shewe vvho is our neighbour