WHat S. Hierome saith of the whole Booke of Iob may most truely be verified of this saying of our Sauiour namely Singula in eo verba plena sunt sensibus Hiero. Paul that is Euery word is a full sentence affording large scope and ample matter for to entreate of but that I may the better confine my selfe vnto the time allotted for this businesse obserue three things first a commandement Thou shalt loue secondly the obiect vvhom wee must loue thy neighbour thirdly the meane how farre this loue must be extended as thy selfe Of the precept Thou shalt loue The Morall Law of God contained in the ten Commandements is diuided into two Tables the first setteth forth our duty vnto God wherein nothing else is required at our hands but Loue so saith our Sauiour Mat. 22.38 The first and greatest Commandement is this Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde where we learne our loue to God must be like vnto death for there is no earthly liuing creature so strong so weake so rich so poore so olde so young so noble so ignoble of what condition soeuer but Death doth ouer-come all euen so though wee may loue Wife Children Father Mother Brother Sister Kinsfolke Friends Honors goods and our owne liues yet the loue of GOD must surpasse them all or else wee are not worthy of God saith our Sauiour The second Table containeth our dutie towards our Neighbour and therein likewise is nothing else required at our hands but Loue Mat. 10.37 so saith my Text The second is like vnto this thou shalt loue thy neighbour as thy selfe So that as Saint Augustine Epist 56. speaking of Humilitie saith the first vertue in a Christian is Humilitie the second Humilitie the third Humilitie and so often as you vvill aske mee I will answere nothing but Humilitie not because there are no other precepts in the Bible but because vnlesse Humilitie goe before all other vertues accompany all other vertues and follow after euery vertue Pride will deflowre our holiest actions In like manner S. Paul 1 Cor. 13. seemeth to speake of Loue saying that the first vertue in a Christian is Loue the second is Loue the third yea all required in a Christian is nothing else but Loue therefore he saith 1 Cor. 13.1 Though I speake with the tongue of men and Angels and haue not Loue I am as sounding brasse and a tinckling Cymball And againe Though I had the gift of Prophecie Verse 2. and knew all secrets and all knowledge yea if I had all Faith so that I could remoue mountaines and had not Loue I were nothing And againe Though I feede the poore with all my goods Verse 3. and though I giue my body to be burned and haue not Loue it profiteth mee nothing Hence ariseth so many commendations of Loue in the Scripture as Loue enuyeth not Colos 3.14 it suffereth all things it beleeueth all things it hopeth all things it endureth all things Iames 2.8 It is the bond of perfection the Royall Law the great commandement It is Christs owne precept yea Iohn 15.12 God himselfe is tearmed by the name of Loue 1 Iohn 4.8 Hence the ancient Writers made so many exhortations to loue and wrote so many commendations of Loue. Loue saith Philo Iudaeus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a short word but yet it containeth much matter to be spoken of Mat. 13.31 like the graine of Mustard-seede the least of all other yet groweth so bigge as the Fowles of the ayre build their nests in the branches of it Rom. 13.9 so is Loue the abridgement of the whole Law 1 Tim. 1.4 the end of the Commandements the fulfilling of the whole Law Rom. 13.10 Insomuch as Clement Alexandrinus calleth a louing man a God Gregory Nazianzene being asked what was the best thing in the world answered Vnitie Peace and Concord and being asked the worst thing answered Hatred Discord and Contention this is illustrated by a Similitude As maine Ocean Seas and deepe Riuers in themselues are fit for ships to saile in and to hinder the passage of enemies into the Country which they enuiron but let them be cut into narrow channels and small gutters then they are vnfit for eyther Euen so where there is loue and amitie there all things prosper by concord small things become great but where is discord and strife there nothing flourisheth for by dissention great things become small Luke 11.2 yea nothing at all For Kingdomes saith our Sauiour diuided among themselues cannot endure Though God had often foretolde of the miserable destruction of Hierusalem Iosephus de bell Iudae which was performed by the Romanes yet nothing did worke their so speedy and lamentable ruine as their owne dissentions and ciuill warres within themselues see this likewise verified in the aeconomicall gouernment Therefore it is vvorthy noting that Silurus hauing fourescore sonnes seeing them at discord among themselues tyed vp a great Faggot of stickes together and gaue to each sonne a piece of the cord which tyed them and bad them all assaye to breake the Faggot vvhich vvhen they had long endeuoured they could not effect vvhereupon the old man loosed the Faggot and gaue to euery sonne one single sticke vvhich euery one could easily breake in sunder euen so while Christians and brethren vnite themselues in Loue and Charitie so long it is hard for them to be ouerthrowne but vvhen once they are at hatred within themselues then the deuill easily ouercommeth them for he goeth vp and downe like a roaring Lyon seeking vvhom he may deuoure vvhere the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem vvho in the singular number catching them one by one not quos in the plurall number vvhen they goe in couples Obserue likewise how discord in the members ouerthrow the priuate body of euery particular man therefore it is a pretty fable in Aesope that at a certaine time the members in the body fell at dissention vvith the belly the hand vvould reach it no meate the foote vvould goe for no meat in the end all the whole body vvaxed so feeble as it was ready to perish then the hand would reach meat the foot fetch meat the mouth chawe meat but alas it was too late to shut the doore after the Steed vvas stolne for the belly was so faint and weake as it was able to receiue no meate and so the vvhole body was consumed and as dissention ouerthroweth kingdomes priuate families the soules and bodies of men euen so it doth wholy consume the wealth and estates of men as is seene in the lame man and the blinde man of which one for want of lims vvas not able to goe the other for want of eyes could not see to goe vntill at last they agreed together that the blinde man should carry the lame man the lame man should
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
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-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
guide the blinde man thus they went on well and quietly vntill the lame man had espied an Oyster then they fell at dissention to whom it did belong the lame man challenged it because he espyed it out the blinde man sayd it was his because his legs did fetch it to be short in the end they determined to be iudged by the next man they met this man being a Lawyer made an equall distribution hee gaue each of them a shell and kept the meate to himselfe and euen so goe on in suites and iarres at last ye vvill find the Lawyer to be like the Butlers boxe at Christmas whosoeuer is a looser that is a gainer Wee which liue in this latter age of the vvorld haue beene long time the schollers of Saint Paul and Saint Peter but vvee could neuer yet take foorth our lesson so farre foorth as Saint Iames or Saint Iohn wee haue learned of Saint Paul to beleeue well but not of Saint of Iames to bring forth good workes which are the fruits of faith vvee haue learned of Saint Peter to feede Christs flocke and the people to be fed of the shepheard but neither shepheard nor sheepe Minister nor people haue learned of Saint Iohn to loue one another who as himselfe was the beloued of Christ so are his Epistles filled with words of loue and drops of fatherly affection as Babes little Babes Children little children Beloued deerely beloued We reade of countries and Ilands which doe not nourish any vile or poyson some creatures but neuer can we reade of a common-wealth wherein liued men whose hearts were voyde of enuy hatred and malice Actes 2.3 In the Actes of the Apostles there is mention made of clouen tongues but neuer can we finde any clouen hearts hearts diuided in sunder wherefore as euer so especially now in these last dayes had we need to exhort to loue for as the vvorld waxeth old so men in the world waxe old and as the bodies of old men goe stooping downeward so the soules of men in this age goe groueling to earthly possessions not minding heauenly inheritances and as the bodies in olde age vvaxe cold and want the heate of nature so the soules of men in this age waxe cold and want the heate of charitie therefore if euer then now had this lesson of Loue need to be enforced not particularly to Ministers onely least then Lay-men say quod supra nos nihil ad nos that is vvhat is aboue vs pertaineth not to vs nor to the Lay-men onely least the Clergy say id populus curet that is let Lay-men Loue let vs disagree but it is generally to be enforced vnto all of what sort or condition soeuer he be Read the Scripture you shall find how often loue is commanded now no man wil often demaund that thing which is not pleasing vnto him therefore we must loue one another because loue is so pleasing vnto GOD as appeareth by Gods often requiring loue of vs the Wife which loueth her husband will fit her selfe to his humour she will do that which he delighteth in We the Church are the spouse of Christ hee is our husband therefore if we truely loue him we must entertaine hearty loue one with another which is most pleasing vnto God Psal 133. for loue is likened vnto precious oyntment which powred foorth maketh a svveet sauour ouer all the roome so is loue a sweet smelling sacrifice in the nostrils of God 1 Cor. 14.33 hee calling himselfe the God of Loue saying also that hee hateth him which rayseth vp contentions among brethren but in Ecclesiasticus Chap. 25. Three things reioyce mee Prou. 6.19 and by them am I beautified before God and men the vnitie of brethren the loue of neighbours a man and wife that agree together This is seene in that Dauid a man after Gods owne heart must not builde an house to God and why because his hands had beene embrued with blood 3 Reg. 5. but Salomon his sonne a king vvhich raigned in peace was commanded to builde a Temple to God And IESVS CHRIST vvhich was borne into the world to make peace betweene God and man was borne vnder Augustus Caesar at that time when the vvhole vvorld was at peace therefore seeke peace and ensue it follow after loue pray with Saint Bernard on the Canticles Domine pacem volo pacem cupio nihil amplius O Lord I desire peace I seeke peace and nothing else Wherefore doth thy brother offend thee put it vp refer him to God who will reuenge thee Veterem iniuriam ferendo vitabis nouam By suffering an olde iniury thou shalt eschew a new wrong as wee see in a brawling Curre if hee barke at thee and thou ride on and not regard it the dogge will be quiet but if thou offer to chide him to strike at him or to hurt him then hee flyeth at thee more furiously then at the beginning A coale of fire let alone will out and dye of it selfe but blow it and it will burne afresh and as hot as before so wrongs and iniuries let alone will in time dye and be forgotten but if they be repeated and often rehearsed they will increase I but thou wilt say for my owne part I can be contented to liue in peace but my neighbour is alwayes beginning with mee and offering me wrong first what should I doe in such a case Tread on a worme and it will trune againe To this I answere Know what the Heathen Orator saith Nulla laus est ibi esse integrum vbi nemo est qui aut velit aut conetur corrumpere It is no commendations to be an honest man when thou canst not tell how to be dishonest for example What credit is it for a man to say he neuer did commit adultery when as hee neuer came into company where Women were What glory is it for a man to be neuer drunken and neuer be in place where hee can drinke wine or strong Beere but onely water So what commendation is it to liue in loue peace when as no neighbour thou hast doth offer thee any wrong or iniury Wherefore hee which offereth thee wrong giueth thee occasion of patience not of anger and reuenge so that euery one should say of him which offereth wrong as Dauid said of the cursing of Shimei Suffer him to curse 2 Sam. 16. for the Lord hath bidden him it may be the Lord will looke on mine affliction and doe me good for his cursing this day so put vp wrong referre all to God Saint Cyprian saith well Quid gloriae est illis facere quod fecit Iudas quid ignominiae est nobis pati quod passus est Christus What glory is it for a man to offer wrong Iudas did the like to Christ and what shame is it for vs to suffer wrong for Christs sake who before hath endured much more for our sakes Socrates the wise Philosopher walking in the streetes
pulled off his hat to one whom hee met which man vnciuilely passed by and left Socrates vnsaluted whereupon one said vnto Socrates Why are you not angry with that vnmannerly companion To whom Socrates replyed If I had met one with a crooked backe and which had a body more deformed then my selfe should I be angry with him To whom the other answered No truely and then much lesse haue I cause to be displeased with one that hath a vvorse minde then I said the the Philosopher Euen so to make some application to vs Christians Hath thy neighbour done thee iniurie Surely this proceedeth out of his Soules infirmitie and therefore be not offended because he hath a worse Soule then thy selfe for indeede in stead of hurting him againe thou hast more neede to pitty him and to pray for him I but thou wilt peraduenture say The offences are not small and ordinary but great and haynous such as flesh and bloud cannot endure 1 Cor. 15.50 Alas beloued Flesh and bloud shall neuer enter into the Kingdome of Heauen but he which is borne of water and the Spirit and know thus much that the greatest iniuries offered vnto thee are not comparable to the least sinne thou committest against GOD for the greater the obiect offended the greater is the sinne committed Offer to kill an ordinary man and not effect it thou hast but a small punishment but offer to kill the King and thou art punished in the highest degree thus you see how one and the selfe-same sinne is greater and lesser in regard of the obiect offended now then almighty God being infinite and eternall the least sinne against him deserueth infinite and eternall punishment How then canst thou hope for pardon from God for thy great sins against him when thou wilt not forgiue thy neighbour his small sinnes against thee in comparison Mat. 18.25 as our Sauiour setteth forth at large in the Parable of the vnthankfull Seruant who hauing to himselfe forgiuen tenne thousand Talents would not forgiue his fellow-seruant one hundred pence this Master is God this Seruant to vvhom tenne thousand Talents are remitted is euery Christian which hath his sins washed away in the bloud of Christ these hundred pence of the fellow-seruant are those small sinnes which one brother offereth to another A Talent was then two hundred pounds then what difference is betwixt twenty hundred thousand pounds and one hundred pence so much difference and more is there betweene our sinnes to GOD and our Brothers to vs. O then for shame good Christian speake not of the greatnesse of thy wrongs but rather pray so much more earnestly to God and say with our Sauiour Luke 22.34 Father forgiue them they know not what they doe And with the blessed Martyr Saint Steuen cry Acts 7.60 O Lord lay not their sinnes vnto their charge Imitate Almighty God who is quicke to shew mercy as wee see in the Prodigall Sonne Luke 15.20 to vvhom hee ranne forth speedily and with all haste embraced him but God is slow to anger and reuenge for when hee came to punish Adam in Paradise hee came not running Genes 3.8 but walking and that not in the heate of the day but in the coole of the euening euen so be thou swift to forgiue thine enemie Let not the Sunne goe downe vpon thy wrath Ephes 4.26 but be slow to anger and reuenge for hee which is angry with his Brother vnaduisedly Mat. 5.22 shall be culpable of Iudgement I but thou wilt yet say I can be contented to liue in peace to forgiue great wrongs but I am often wronged and still iniured I can neuer liue in quiet Know thus much my beloued Iames 3.2 Psal 19.12 that not in one or two things but in many things wee all sinne against God and who is hee which knoweth all his iniquities Ibid. Had not euery one neede to pray with Dauid Lord clense me from my secret sinnes Luke 11.4 Doth not our Sauiour teach vs daily to pray Forgiue vs our trespasses And also daily to practise forgiuenesse to our brother sinne he not seauen times Mat. 18.22 but seauenty times seauen times in one day Consult not therefore with flesh and bloud but submit thy selfe to Gods Law which telleth thee that the greatest Commandement is to loue the Lord thy God with all thy heart with all thy soule and with all thy minde and that the second is like vnto this Thou shalt loue thy neighbour as thy selfe Wherefore be not a Christian in shew but in deedes imitate thy Sauiour Iesus who doth not onely not hate his enemies but bestoweth many benefits vpon them as his Sunne shineth vpon the iust and vniust his raine falleth vpon the good and bad so do not onely not reuenge thee on thy enemie but loue him doe him good and pray for him and reason good for if GOD the Creator spareth his Creature much more must thou spare thy Fellow-Creature if GOD the Lord of all doe forgiue his Seruants then must thou forgiue thy Fellow-seruants Wherefore embrace loue with all men If thine enemy be hungry feede him Rom. 12.22 if hee be thirsty giue him drinke if hee be naked clothe him for in so doing thou shalt heape coales of fire vpon his head that is saith Saint Augustine De doct Christ lib. 3. cap. 16. thou shalt stirre vp in thine enemie the burning zeale and sorrow of Repentance causing him to grieue that hee hath offended that man vvho is so ready to succour and to relieue his vvants and miseries To conclude this first point Psal 34.14 Rom. 12.18 Seeke peace and ensue it if it be possible as much as in you is haue peace with all men For as Saint Iohn saith hee which hateth his Brother is a murderer 1 Epist 3.15 and wee know no murderer hath eternall life abiding in him But as the same Apostle saith let vs loue one another 1 Epist 4.7 for loue commeth of God and euery one which loueth is borne of God and knoweth God And so I passe vnto the obiect whom wee must loue namely our Neighbour Thou shalt loue thy Neighbour Difficile est humanam animam nihil amare saith Saint Hierome It is hard that the Soule of man should loue nothing for Nihili est qui nihil amat saith Plautus Hee is to be esteemed as nothing which loueth nothing especially seeing there are so many obiects for to loue In which respect it is obserued that there is no one word in the Greeke tongue which receiueth so many Compositions as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The drunkards loue The Leachers loue Ambitious loue Pleasures loue c. But of all other obiects of loue Saint Augustine doth reckon vp foure as most principall De doct Christ lib. 1. cap. 23.
hand can reach and receiue a gift of it selfe but the hand cannot cut any thing of it selfe without a knife or some such like instrument euen so Faith as the hand of the soule is able to ascend vp to Christs crosse and to apply his merits vnto the soule but faith cannot of it selfe bring forth the workes of the first and second Table yet as if you put a knife into the hand the hand vvill cut so ioyne Loue to Faith and then faith working by Loue doth performe all those Christian duties which GOD requireth of vs in his Law Hence a Christian man is not vnfitly compared to a Conduit to vvhich there is a Spring vvhence the Water floweth a Leaden Pipe through vvhich the Water is conueyed a Cysterne to receiue the Water and a Cocke to open and let forth Water to all which stand in neede So euery Christian is as a Conduit the Spring-head from whence the Waters of Life doe flow is IESVS CHRIST the Leaden Pipe whereby these liuing Waters are conuayed is a true and a liuely Faith the Cysterne vvhich doth receiue these Waters is the Soule of man now Loue must be as the Cocke to open and bring forth all deedes of mercy to all those which stand in neede Lastly one member in the body doth tremble to be cut and seuered from another so should vvee feare and tremble to be separated one from another by hatred and dissention The soule giueth life vnto the body and to euery member of the body yet not vnlesse they be vnited and ioyned to the body for cut off the hand or the foote and then the Soule ceaseth to giue life to them but presently they dye So Almighty GOD giueth life vnto the Soule of euery man but not vnlesse vvee be vnited and ioyned one to another in loue and charitie For hee which loueth not 1 Iohn 4.8 knoweth not God for God is Loue but if wee loue one another God dwelleth in vs Verse 12. and his loue is perfect in vs So that hee vvhich liueth in hatred and dissention seeking reuenge is a meere Atheist no true Christian for as Saint Iohn saith If any man say Verse 20. I loue God and hate his Brother hee is a lyar And S. Gregory If they shall be the Children of God which are peace-makers then surely they are the Children of the Diuell which are peace-breakers Therefore euery Christian man must be like vnto a Mason vvhich hath two hands vvith the one hee holdeth fast on the Ladder to keepe himselfe from falling vvith the other hee reacheth out Tyle and Morter to his fellow labourers Euen so in building Gods Church and house euery one must haue two hands the one the hand of Faith vvhereby hee himselfe may climbe vp to the Crosse of CHRIST and so be saued from falling into the pit of Hell the other must be the hand of Loue to reach forth deedes of mercy and of Christian affection to our Fellovv-labourers and Builders of Gods house To draw to a conclusion the loue of men in this age is like vnto a Tree but it is the Figge-tree CHRIST cursed in the Gospell vvhich brought forth Leaues and no fruit so vvee are louing in shew not in deede vvhereas our loue should be like vnto a Tree vvhich is rooted deepe in the earth and beareth branches vpward and fruit vvhich hangeth downeward so our Loue must be rooted in Humilitie he vvhich vvill runne vp a high steepy mountaine must goe stooping not bolt vpright Heauen is a high hill he which vvill runne thither must haue no high aspiring thoughts but be humble Obserue among all the beatitudes which our Sauiour reckoneth vp hee saith Matth. 5. Blessed are the hungry for they shall be satisfied blessed are the meeke for they shall inherit the earth but blessed are the poore in spirit that is the humble minded man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for theirs already is the kingdome of Heauen Againe our Loue must beare branches vpward to loue God aboue all that though the Sorcerers of Aegypt made many Serpents before Pharaoh Exod. 7.12 yet the Serpent of Moses did deuoure them all so though mans loue haue many obiects yet the loue of GOD must ouer-come them all Lastly our Loue must bring forth fruit hanging downeward to our neighbour as our selues Vt quem potuerit hominem saith Saint Augustine vel beneficentiae consolatione Epist 52. vel doctrinae informatione vel disciplinae coerâ—ione adducat ad colendum Deum That in as much as vvee can wee should bring euery man to worship GOD eyther by comforting him vvith deedes of mercy in his distresse or by instructing him in knowledge if hee be ignorant or by curbing him with the rod of correction when he is faulty The loue of men in this age is like vnto fire whose nature is to consume all that it layeth hold on so wee striue to eate vp one another by cosening by Vsury by Symony and Briberie vvhereas indeede our loue should be like vnto fire First the nature of fire is to ascend so our loue must ascend vpward to loue GOD aboue all our Loue must de Deo Lib. de sub stat amoris cum Deo ad Deum currere saith Saint Augustine runne from God as being grounded in him vvith God as being obedient vnto his Lawes vnto God as resting in him alone Secondly the nature of fire is to shine and to giue light so the light of our loue must so shine before others Matth. 5.16 that they seeing our good vvorkes may learne to glorifie our Father which is in Heauen Wee must euery one be like Iohn Baptist vvho was Lucerna ardens lucens a burning and a shining Lampe in Gods Church Thirdly the nature of fire is not to giue heate to one or two but to all that come neere vnto it so our loue must not extend it selfe onely to our selues and to our Children but to all the members of Christ Iesus yea to all mankinde be hee a good man nay be hee a bad man he must be relieued Charitas non iudicat de meritis sed de miserijs Charitie doth not iudge of our brothers merits but of his miseries And then remember when thou deniest loue to one which is wicked that if God were extreame to marke what is done amisse O Lord who might abide it Fourthly the nature of fire is neuer to goe out if there be Coale or Wood or matter to burne euen so our Loue should neuer be weary of vvell doing neuer vveary of forgiuing Musculus saith very well Vt nequit miserecordiae praescribi modus ita nec operum certus numerus As none can prescribe a meane how farre mercy should be extended so no man can set downe a finite number how many vvorkes of mercy are to be performed for as the miseries of man are infinite so the vvorkes of loue must be infinite Now a man is sicke and so needeth reliefe
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