neighbour as thy selfe that is pari affectu sed non pari effectu as the Schoole speaketh 3. Sent. dist 29. so the meaning is that we must loue our neighbour as well as our selues but not as much as our selues for there are degrees in loue the Apostle saith Do good vnto all men Gal. 6.10 but especially to the household of faith and among Christians as Saint Hierom obserueth In Ezech. 44. after God vve must loue our Father and our Mother our Children our Brothers and Sisters our Kinsefolkes our owne household for hee is worse then an infidell which will not prouide for his familie 1 Tim. 5.8 and therefore S. Augustine saith very well Omnes homines aeque diligendi sunt Lib. 1. de doct Christ 28. All men are alike vvell to be beloued but vvhen a man cannot doe good to all then hee must especially helpe those which are neerest vnto him in place in time or by some other occasions c. Hauing now set down the sence and meaning of the words that wee must loue our neighbour as well as our selues let vs now shew how vvell wee must loue all men and this first in generall then in particular For the generall vvhat the Law of nature speaketh in the negatiue Quod tibi non vis fieri alteri ne feceris What ye will not haue done to you doe not vnto others that same the Law of the Gospell speaketh affirmatiuely as yee would others should doe vnto you so doe yee vnto them for this is the Law and the Prophets Now then examine thy selfe by this rule Suppose thou wert poore and needy and driuen to begge thy bread from house to house when thou diddest aske an almes wouldest not thou be glad to receiue it vvould it not grieue thee to be sent away empty without meat for thy belly or cloaths for thy backe or harbour for the vveather surely thy conscience will tell thee yes vvhy then as you would another should doe to thee so do thou vnto him relieue the poore visit the sicke comfort the fatherlesse c. Againe if thy enemie had thee at aduantage vvouldest thou be contented that he should take away thy goods thy good name that he should beat thee hurt thee kil thee or the like examine thy conscience it will tell thee no why then as thou wouldest another should doe vnto thee so doe thou vnto him Forgiue thine enemy make him not consume his goods robbe him not of his good name do not strike him hurt him kil him or the like And as in these so in all other things examine thy selfe when thou goest about any thing concerning any man remember this short lesson Doe as thou wouldest be done vnto and it will keepe thee from many sins for assure thy selfe as Saint Augustine saith thou dost not loue thy neighbour as thy selfe De monit Eccle. Catho if thou dost not striue to bring him to that good which thou desirest to enioy thy selfe And this for the generall Giue me now leaue more particularly to shew how we should loue our neighbour by a few similitudes drawne from the naturall body of man and the members therof First one member in the naturall body doth not enuy another euen so we must not enuy at our neighbours prosperitie This sin of Enuy is of all other most foolish for the couetous man hath a little wealth for his soule the voluptuous man hath a little pleasure for his soule the ambitious man hath a little honor for his soule but the enuious man giueth away his soule to the Diuell for nothing hauing onely hearts griefe and misery yet many men in these dayes are like Caesar and Pompey of which one could not abide his superiour the other could not endure his equall but this should not be among Christians For why should my eye be euill because Gods eye is good Wherefore as in the body if one member suffer 1 Cor. 12.26 all the members will suffer with it as if the foote be hurt the eye will looke to it the hand will reach for it the tongue will speake for it c. Euen so must wee take compassion of one anothers miseries like Scipio Africanus Minor who as Appian reporteth did weepe when hee saw Carthage burne saying that Rome his mother Citie might one day burne so Euen so wee eyther are in misery like our Brethren or wee haue beene in such misery or before wee dye wee may be as wretched as our neighbour therefore let vs haue a Sympathy and fellow-feeling of each others calamity Againe if one member reioyce all the other members reioyce with it so must wee be glad at others good for this is to be Angelicall Luke 15.10 the Angels in heauen reioyce at the conuersion of a sinner vpon earth What Seneca saith to his friend that euery Christian must from his heart speake vnto his Neighbour Mihi id expedit quod tibi aut non sum amicus nisi quicquid agitur ad te pertinens meum est Looke what is good for thee that I esteeme good for mee and so on the contrary otherwise I am not thy true Christian neighbour and friend Secondly one member in the body doth not appropriate its good vnto it selfe but to the whole body as the eye seeth not for it selfe but for the whole body and so of the rest Euen so wee being all members of one mysticall Body whose Head is Christ must communicate to the good and necessities one of another Wherefore Loue must be to our actions as our hand is to our body the hand it clotheth the backe it feedeth the belly and doth all other necessary offices to the body Euen so loue must practise all good actions to the members of Christs Mysticall Body in feeding the hungry in clothing the naked and the like And as the hand couereth the soares in the body by laying on of plaisters so Loue must couer the multitude of offences which our fellow-fellow-members commit by forgetting and forgiuing them For as the hand is not all one lumpe of flesh but diuided into seuerall ioynts and fingers whereby it is more fit to performe its dutie euen so are we by Gods speciall prouidence diuided into seuerall members that wee may the better performe the workes of loue not like a Boare in a stye to liue vnto our selues nor like a Dogge in a kennell to barke at all that goe by but to let all our actions be done in loue doing to all others as we would all others should doe vnto vs. Thirdly one member in the body hurt by another doth not reuenge it selfe as if the hand let fall a stone or waight vpon the foot the foote doth not kicke and spurne at the hand againe but beareth it patiently Euen so must wee beare and put vp wrongs one of another referring all to GOD who in his due time will reuenge De vero cultu cap. 18. Non minus mali
saying Quatuor sunt c. There are foure things especially to be beloued one which is aboue vs that is God another what wee are that is our selues the third which is neere vnto vs that is our neighbour the fourth vvhich is beneath vs that is our bodies This present occasion offereth to speake onely of the third and here one may aske with the Expounder of the Law Luke 18.29 Who is my neighbour Indeede the Iewes in Christs time esteemed none their neighbours but their friends the simple sort thinke them onely their neighbours who dwell neere vnto them In 22. Mat. Saint Chrysostome hee saith By neighbour is vnderstood Iesus Christ because hee is the true Samaritane which poureth Oyle and Wine into our soares But Saint Augustine most truely telleth vs Proximus hoc loco Epist 52. non sanguinis propinquitate sed rationis societate pensandus est in qua socij sunt omnes homines Our Neighbour is not to be esteemed him which is neerest to vs in bloud or in place but hee which is our companion in reason now euery man being a reasonable Creature euery man is therefore our neighbour Againe Ser. 59. de temp the same Father sheweth three things in which we are all neighbours first in that wee are all borne alike secondly in that wee all dye alike thirdly in that vvee all hope alike for the heauenly inheritance And Saint Hierome giueth a most vvitty and pithy reason why euery man is our neighbour In 4. ad Ephes be hee friend or foe Christian or Infidell and that because it is commaunded Thou shalt not lye with thy neighbours Wife now if Neighbour be onely Christians and friends then it were lawfull to lye and commit adulterie with Turkes Iewes Infidels and with our enemies but this is most wicked and therefore by consequent euery man is our neighbour And thus hauing shewed you by Neighbour is vnderstood euery particular man of what Country or condition soeuer let mee now vrge among many three speciall arguments to moue vs and to stirre vs vp to loue our Neighbour The first reason enforcing loue besides the infinite places in Scripture commanding vs is taken from necessitie 1 Iohn 4.8 Hee that loueth not knoweth not God for God is Loue so then as the body seuered from the soule is nothing else but a dead carkasse and a senselesse truncke so the soule vnited to the body and yet voyde of loue is dead and senselesse in spirituall things for as the Apostle saith Hee which hateth his brother is a man-slayer 1 Iohn 3.15 and wee know no murderer hath eternall life abiding in him And indeede how can we loue Christ which is our head and hate our neighbours which are his members If a man should stroake one on the head vvith his hand speake him faire vvith his tongue and yet in the meane time did beate and cut his body with a sword no man would thinke he loued that man Euen so how can wee loue Christ which is our Head and yet hate one another which are his Members Wherefore let this teach vs 1 Iohn 4.11 that if GOD so loued vs then ought wee to loue one another now God so loued vs as to dye for vs when wee were his enemies then must wee loue one another though vvee are enemies one to the other for to requite good for good is the part of humanitie to requite euill for euill is the tricke of a beast to repay euill for good is the property of a Diuell but to repay good for euill to blesse him which curseth thee is the dutie of euery true Christian whatsoeuer he be For Iohn 13.35 by this shall all men know if yee be my Disciples if yee loue one another The second reason mouing vs to loue is taken from our Creation Wee finde not in the Bible that GOD made all the Angels of one Angell or all the Fishes of the great Whale or all the Birds of the surmounting Eagle or all the Beasts of the huge Elephant or all the Plants of the tall Cedar but vvee reade in the Scripture that GOD made all mankinde of one and the same Adam which teacheth vs thus much saith S. Augustine De bono coniug contra Ioum. that wee should all liue like brethren and loue as one because we proceede from one And Lactantius saith very well Lib. 6. cap. 10. if we all proceede from one man whom God did make then are wee all of consanguinitie and therefore it is a great sinne to hate euen a wicked man Looke also a little vnto our procreation and bringing forth into the world the Trees haue height to resist the violence of Beasts strong Armes to wrestle with the force of windes Leaues to keepe from them the heate in Summer and Barkes to defend the colde Frosts in Winter among the Birds the Eagle hath her claw the Porcupine her quils the Crane her bill the Hawke his tallent among the Beasts of the Forrest the Lyon hath his tayle the Beare his paw the Bull his horne the Boare his tuske among the Fishes of the Sea the Sepia hath a mist of Incke the Crabbe his shell the Polypus his change of colours thus euery creature commeth forth with some defence for it selfe with offence for it foe onely man poore miserable man commeth naked into the vvorld whereby Nature her selfe the common parent of all doth teach vs that man of al creatures should be most louing and peaceable one to another as hauing speech giuen vnto him which is denied to other Creatures to make him more sociable Wherefore let there be that loue betweene man and man as is betweene beast and beast If one Sheepe be faint the vvhole flocke will stand betweene it and the Sun vntill it be comforted Among the Bees aegrotante vna lamentantur omnes If one Bee doe waxe faint all the whole Hiue doth mourne If a man will not be as kinde to man as Beasts are among themselues yet let men be as kinde to men as the beasts are to men Wee reade of thankfull Lyons kinde Eagles louing Dogs Wolues haue nourished some men Beares haue suckled others in the Scripture wee reade how Elias was fed by Rauens 2 Kings 17.6 Dan. 6.22 Luke 16.21 Actes 28.5 Daniel was safe in the middest of Lyons Dogs did licke the soares of poore Lazarus the Viper did not hurt S. Paul O cum detestandam humanae malitiae crudelitatem Aues pascunt Ferae parcunt homines saeuiunt saith Saint Cyprian O the most detestable cruelty of mans malice the Birds feede vs the Beasts doe spare vs and yet one man is a Wolfe yea a Diuell to another well yet let one man be as louing to another as the Diuels are among themselues for they vvill ioyne together to the destruction of man as vvee see by him vvho said his name vvas Legion because vve are many Marke 9. and so let vs loue together
to destroy the Diuell All men of one trade will alwayes ioyne together for the maintenance of their trade The Kings Apologie for the oath so wee being all Christians hauing one Father one Redeemer one Sanctifier one Mother the Church partakers of one Baptisme one Faith and hoping for one kingdome in Heauen must needes vnite our selues in hearty Loue and Christian charitie thereby the better to ouercome the World the Flesh and the Diuell The third reason to stirre vs vp to loue our neighbour is taken from nature which teacheth the perfection of all things to consist in vnitie Looke vpon the heauens there is one motion of the Sunne another of the Moone another of the Starres yet they are all carryed about motu primi mobilis by the motion of the first moueable descend lower to the foure Elements Fire Water Ayre Earth vvhat more differing then their qualities hot and cold moyst and drye yet all these agree together to the making of one mixed body and solled substance come to those creatures which haue life and motion as Plants Hearbs Trees In the Tree there is the body the Barke the Bowes the Leaues all those parts differ one from another yet all haue their perfection from one and the selfe-same roote which is grounded in the earth Looke vpon the Beastes and Fowles no one Beast or Bird of the same kinde will hurt another as the Hawke flyeth after the Partrich not another Hawke the bloud-Hound pulleth downe the Deere not another Hound and so man should not haue vvarre with man but with the Deuill Come vnto man the most excellent creature in nature and see how euery thing in him tendeth vnto vnitie for his outward parts the eye cannot say to the foote I haue no neede of thee but the eye guideth the foote the foote beareth the eye one member receiueth into the body what is necessary another euacuateth and casteth out of the body vvhat is superfluous yet all seruing for the good of the vvhole body View the inward parts of man how many seuerall Nerues and sinewes are there in the body yet all from one head the braine how much blood dispersed thorow seuerall veines yet all from one fountaine the liuer how many spirits and motions yet all from the heart from these three principall parts the Head the Liuer the Heart are diffused into the vvhole man Life Sence and Motion yet these three haue but one head vvhich is the soule of man and as Philosophy telleth vs Anima est tota in toto tota in qualibet parte The soule is alike whole in the vvhole body as in the little finger and alike whole in the little finger as in the whole body wherefore embrace loue seeke peace Heb. 12.14 vvithout vvhich no man shall see GOD. Is then thy enemy greater then thou art be quiet tibi parce spare thy selfe meddle not with one that is mightier then thy selfe The Toade may swel till he burst before he be so bigge as the Oxe Is thy enemy lesse then thy selfe impar congressus Achilli parce sibi spare him it is no glory for a man to beat a Boy no credit for a great rich man to oppresse a poore meane man the Lyon will seldome meddle with a vvoman but neuer with a little childe Is thy enemy thine equal Salomon telleth thee that the discretion of a man deferreth his anger Prou. 19.11 and his glory is to passe by an offence Thou wilt spend fiue pounds to make him spend ten this is but to be the enuious man It was once granted that the enuious man and the couetous man should both haue their wishes and hee which wished last should haue the first mans vvish doubled so they did much striue vvho should vvish last in the end it vvas graunted to the couetous man heereupon the enuious man vvished one of his eyes to be put out vvhich done the couetous man hath both his put out so then to spend twenty pounds to make thy neighbour spend fortie is to be but enuious make the best of it It is but like too boyes at boxes the one getteth a blew face the other a bloody nose but both of them are well beaten Aesope telleth vs a fable how the Mouse and the Frog would needes fight together and in the middest of the battell came the Kite and deuoured them both euen so take heed while neighbors are at variance among themselues seeking to doe mischiefe one to other suddenly commeth death and taketh them all away and vvhen they are thus dead in their hatred and malice let the diuell alone to torment them all Serm. cap. 168. de tempore To shut vp this point with S. Augustine his counsell saying Seeing euery man as hee is a man is thy neighbour but as hee is an euill man and offereth vvrong he is not onely thy enemy but his owne foe therefore loue in him his soule and his body that is loue thy neighbour whom God hath made but hate and detest his malice and other sinnes vvhich the Diuell hath by temptations worked into his soule so shalt thou be like a wise Phisition who loueth his patient and hateth his disease Thus much for the obiect vvhom we must loue our neighbor let mee now speake of the last thing considered namely how farre our loue must be extended As thy selfe Hom. 21. in Genesi As Saint Chrysostome saith very vvell Neque vel sillaba vel apiculus est in sacris Scripturis in cuius profundo non sit grandis quispiam thesaurus There is not one sillable or tittle in the holy Scripture but searching thereof some great and hidden treasure may be found for if it be a true axiome in Philosophie Natura nihil facit frustra that nature doth nothing in vaine then it must be much more true of the God of nature that he vvill speake nothing in vaine and that in his holy vvrit This is partly seene in this vvord As the vvhich hath foure seuerall significations in the Bible First it signifieth the likenesse of a thing but not the truth of a thing as in Saint Matthew Matth. 26.55 Ye came out as against a thiefe with bils and with staues Secondly this word As signifieth the truth of a thing but not the likenesse of a thing in Saint Iohn Iohn 1.14 Wee saw the glory of him as the glory of the onely begotten Sonne of the Father Thirdly it signifieth both the likenesse and the truth of a thing as to the Hebrewes God offereth himselfe vnto you Heb. 12.7 as vnto children Lastly it signifieth rei qualitatem sed non aequalitatem the quality but not the equalitie of a thing Luke 6.36 as in S. Luke Be ye mercifull as your Father is mercifull Where the meaning is wee should be as well mercifull as God not as much for that is impossible and in this last signification is this word As taken in this place Loue thy
est referre quam inferre iniuriam saith Lactantius It is no lesse euill to requite a wrong then to offer a wrong for hee which reuengeth wrong doth imitate him of whom hee receiued iniurie now in that he imitateth another in that which is bad hee can by no meanes himselfe proue good Serm. de Ira. Saint Basil goeth further affirming that hee which reuengeth wrong is worse then hee which beginneth wrong for that which another man offereth vnto thee is good or bad if good why then art thou angry with him I but it vvas bad is it so why then dost thou seeke to offer and requite that to thy neighbour which thine owne conscience telleth thee is bad and vvhich thou thy selfe condemnest for sinne in thy brother If a man see his enemy sicke of the Plague soares will he to reuenge himselfe of his enemy striue to haue the plague in his body also euery one will esteeme such a man a mad man or a foole Are we then wise for our bodies and foolish for our soules He beloued which offereth thee iniurie hath filled his soule with sinne insomuch as without Gods grace and his repentance hee cannot be saued now then for thee to seeke to repay this wrong is to fill thy soule likewise with sinne and to make it abhominable in the sight of God This then condemneth most specially our priuate duels vpon euery small punctilio of Honour to challenge the field consider with thy selfe in reason setting Gods Word aside are we not all in the Kingdome members of the body politicke the King being the Head now hee which dareth fight with the Kings friend dareth fight with the Kings enemie then what vvrong is here to the whole Kingdome for a priuate wrong offered vnto me I shall bereaue my country of him which in the front of an Army may kill a Generall and so by that meanes may saue the life and liberty of the King and Kingdome Exod. 23.5 In Gods Law it is written if thy enemies beast doe fall into a ditch thou shalt helpe him out Is so great loue to be shewed to my enemies Beast O how much then ought I to loue the person of mine enemie who is created after Gods owne Image and for whom CHRIST IESVS dyed and shed his precious bloud Fourthly the honourable members in the body doe not despise the meaner nor can they for the head cannot say to the foote I haue no neede of thee Euen so great men must not despise meane men neyther can we liue without one another See how God doth not giue to euery nation euery commoditie because men should traffique one to another and distance of place and language should not separate our loue See likewise in euery nation how euery man hath not euery Art some are Taylors some Masons some Husbandmen some Merchants and this to teach vs loue because wee all stand in need one of another It is noted as a great plague in Israell 1 Sam. 13.19 that there was not one Smith left among them this seemeth but a base Trade yet so necessary a member to the body politicke as the Common-wealth cannot stand without it The Lyon entangeld in nets had neede of the little Mouse to gnaw the threds in sunder before hee could get loose therefore let not the greatest and richest men despise the poore and meane men for they stand in neede of the meanest if for nothing else yet to pray for them It is well noted by Primasius that the rich man is like the Elme-tree the poore man is like the Vine-tree the Elme vnder-proppeth the Vine and so causeth it to stand and beare fruit which otherwise would fall and wither the Vine againe ouer-shadoweth the Elme and causeth it to be greene and flourishing vvhich otherwise would perish and decay Euen so the rich men by their almes vphold the poore who otherwise would starue and the poore men againe ouer-shadow the rich men with their prayers to God whereby they doe the better flourish in this world and liue for euer in the world to come See this to be verified in rich Onesephorus 2 Tim. 1.16 who relieued poore Paul in prison and Saint Paul againe desired God to be mercifull to Onesephorus there is a blessing in this life and further he prayed God grant hee may finde fauour in that day there is a prayer for the life to come Fiftly one member in the body doth endanger it selfe for another as let one strike at the head with a naked sword and the hand will aduenture cutting off to defend the head Euen so must wee runne into danger for the good one of another and most especially we must die for our head if occasion serue because before our head hath dyed for vs. To giue of our abundance to the poore is pleasing vnto Almightie God but to spare out of our owne necessities is farre more acceptable vnto God as wee see the poore Widowes mite was of greater value in the sight of GOD Luke 11.3.4 then the greater gifts of richer persons so at all times to helpe one another is charitable but to helpe others vvith hazard of our selues and vvith preiudice of our owne estates is farre more acceptable to GOD and pleasing vnto man Sixtly one member in the body receiueth not anothers foode but sendeth it to the other parts of the body so the rich man must not eate vp the poore man but rather he must communicate to his necessities neyther must the poore man steale from the rich but follow rather his labour and depend vpon Gods prouidence for necessary it is for a good stomacke to haue hunger and appetite vnto meate which ariseth of watery humours which doe gnaw vpon the splene secondly the stomacke must haue iudgement and discretion to chuse such meate which doth best agree with the stomacke and refuse the contrary which iudgement ariseth of foure muscles comming from the Head thirdly there must be strength and vigor to be able to digest the meate which it receiueth least otherwise it turne into raw crudities and so breede diseases in the body which heate and vigour ariseth of motions and spirits which are sent from the heart all these are necessary yet none sufficient vnlesse there be communion and dispersion of the foode to send the nourishment to the other parts of the body which is done by the bloud thorow the veines In like manner necessary it is for a Christian man to haue faith Heb. 11.6 for without faith it is impossible to please God In like manner necessary it is for a christian man to giue almes and to pray to God to be patient in aduersity c. but our faith profiteth nothing vnlesse it worketh by Loue neyther is any other vertue acceptable in the sight of GOD vnlesse it be begunne continued and ended in Loue therefore the Apostle saith 1 Cor. 13. If I haue all things and yet want loue it profiteth mee nothing the
anone hee breaketh his legge then hee is in vvant againe now his House is burnt and so in infinitum our life being a Sea of Glasse as tumultuous as the sea as brittle as glasse The loue of men in these dayes is like to the Sunne whose nature is to dispell darknesse and lay all things open to euery mans view so our loue is like the Sunne in disclosing and talking of our neighbours faults and infirmities like vnto Flyes in the Summer time which if there be but one galled piece on the horse backe they will be licking there and let the sound flesh alone so the conditions of vs in this age is to be talking and taxing our brothers faults neuer commending his vertues but hearken what our Sauiour saith Hipocrite Mat. 7.5 first plucke the beame out of thine owne eye and then looke into the moate which is in thy brother eye hee which is without sinne himselfe let him be censuring his brothers sinne hee is a foole which hath his owne house on fire and letteth it burne and so runne to looke vpon the fire on his neighbours house euen so hee is vnwise which doth not clense his owne soule from sinne but is espying faults in his Brothers life Others there are which will not openly disclose their neighbours infirmities but as the Sunne shineth through a little creuisse and small grate so they will secretly carry newes and tales of all they see and heare and these are the fire-brands of much dissention Prou. 26.20 for Salomon saith Take away wood the fire goeth out so take away a tale-bearer and contention ceaseth and indeede it is as great a sinne to heare as to tell tales and there would neuer be one tongue in the head to tell tales if there were not two eares on the out-side of the head to heare tales But indeede our loue should be like vnto the Sunne in his Circle sursum deoâ—sum dextrorsum sinistrorsum the Sunne in the morning ariseth so our loue must goe vpwards we must loue our Superiours and not enuy them the Sunne at euening goeth downewards so our loue must descend wee must loue our inferiours and not despise them the Sunne shineth on the right hand so vvee must loue our friends and not offend them the Sunne shineth on the left hand so vvee must loue our enemies and pray to God for them Briefely to shut vp all seeing my beloued that the wayes of God are the wayes of peace Prou. 3. seeing it is a good and pleasant thing for brethren to liue together in vnitie Psal 133.1 seeing Loue is the Christian mans bagde whereby hee must be knowne Iohn 13.35 By this shall all men know if yee be my Disciples if yee loue one another seeing Blessed are the peace-makers Matth. 5.9 for they shall be called the Children of God seeing the Apostles in their Epistles wish to them to whom they write Grace and Peace from God the Father and our Lord Iesus Christ seeing the Angels at the birth of Christ did sing this Song Glory be to God on high Luke 2.14 peace on earth good will towards men seeing our Sauiour willed his Disciples into what house they entred to say Peace be vnto this house Luke 10.5 seeing Christ Iesus dyed to make peace betweene God and man seeing at his death the last Legacie he bequeathed vnto his Disciples was Peace My peace I giue vnto you Iohn 14.27 my peace I leaue among you the first blessing after his Resurrection he desired God to bestow vpon them was Peace Iohn 2.19 Peace be vnto you seeing the God whom wee serue is the God of peace 1 Cor. 14.33 let vs therefore labour and endeuour to be in loue and charitie with all men to seeke peace and follow after it and as freely to forgiue others their trespasses against vs as wee desire God to forgiue vs our trespasses against him And as the Toade before hee drinketh doth cast vp all his poyson so let vs before wee presume to taste of the heauenly foode of Gods Word disgorge all rancour and malice least otherwise God espying vs without our Wedding-Garment of Charitie Mat. 22.11 bid that wee be taken and bound hand and foote and cast into vtter darknesse where is nothing but weeping and gnashing of teeth Philip. 2.1 Wherefore with S. Paul I beseech you brethren if there be any consolation in Christ in you any comfort of loue any fellowship of the spirit any compassion or mercy be yee like minded hauing the same loue being of one accord and of one iudgement that nothing be done through contention and vaine glory but as in the Trinitie three persons make but one God as in Christ Iesus two natures his God-head and his man-hood make but one person as in the Sunne are many beames yet but one light as many graines of corne make but one loafe of bread as many grapes make but one cup of wine so wee though wee are many and diuers yet being ioyned together in harty loue wee may make but one Church and one body whose head is Christ Iesus in heauen and thus being lincked together in Christian Charitie wee may all of vs from the highest to the lowest from the richest to the poorest from the eldest to the youngest with one voyce with one heart and with one consent sing forth and set forth the prayses of God the Father of our Lord Iesus Christ To God the Father to God the Sonne to God the holy Ghost three Persons in Trinitie but one true and euer-liuing God in essence and in vnitie be ascribed and giuen as is due all honour and glory and power from this time forth for euermore Amen 2 CORINTH 13.11 Finally brethren fare yee well be perfect be of good comfort be of one minde liue in peace and the God of loue and peace shall be with you FINIS