A sermon of loue Instructing all men to vnite and ioyne themselues in hearty loue, and Christian charitie with one another. Preached at Folkestone, a maior towne in Kent. By Francis Rogers, Batchelor in Diuinity; and sometimes fellow of Trinitie Colledge in Cambridge. Rogers, Francis, d. 1638. This text is an enriched version of the TCP digital transcription A10903 of text S112048 in the English Short Title Catalog (STC 21174). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 75 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A10903 STC 21174 ESTC S112048 99847307 99847307 12337 2240915318

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 Early English books online. (EEBO-TCP ; phase 2, no. A10903) Transcribed from: (Early English Books Online ; image set 12337) Images scanned from microfilm: (Early English books, 1475-1640 ; 1581:20) A sermon of loue Instructing all men to vnite and ioyne themselues in hearty loue, and Christian charitie with one another. Preached at Folkestone, a maior towne in Kent. By Francis Rogers, Batchelor in Diuinity; and sometimes fellow of Trinitie Colledge in Cambridge. Rogers, Francis, d. 1638. [8], 45, [1] p. Printed by T. S[nodham] for George Norton, dwelling neare Temple-barre, London : 1613. Printer's name from STC. Reproduction of the original in the Bodleian Library. eng Sermons, English -- 17th century. eebo A sermon of loue. Instructing all men to vnite and ioyne themselues in hearty loue, and Christian charitie with one another. Preached at Folkestone, a Rogers, Francis, 1613 54 14042 45 0 0 0 0 0 32.05 C The rate of 32.05 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2011-03 Assigned for keying and markup 2011-03 Keyed and coded from ProQuest page images 2011-05 Sampled and proofread 2011-05 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A SERMON OF LOVE .

Instructing all men to vnite and ioyne themselues in hearty Loue , and Christian Charitie one with another .

Preached at Folkestone , a Maior Towne in Kent .

BY FRANCIS ROGERS , Batchelor in Diuinity ; and sometimes fellow of Trinitie Colledge in CAMBRIDGE .

IOHN 13.35 . By this shall all men know if yee be my Disciples , if yee Loue one another . ROMANES 16.17 . Now I beseech you brethren , marke them diligently which cause diuision and offences , and auoid them .

LONDON : Printed by T.S. for George Norton , dwelling neare Temple-barre . 1613.

TO THE RIGHT Worshipfull , his very louing Mother , ANNE ROGERS Widow , within the precinct of Christes Church CANTERBVRY .

THE Husbandman doth not plant his Tree , Water it , Dongue it , Lop it , Prune it , to the end that when the time of bearing Fruit is come , it should be like the Fig-Tree , to bring foorth Leaues and no Fruit ; but rather that it should be like vnto the Vine-tree which doth bring forth fruit in clusters , and in great abundance : euen so man , which is planta inuersa , a Tree , with his roote vpward , is not nourished in the wombe of his Mother for the space of fortie weekes together , and after he is borne into the world , hee is not suckled , fed , swadled , and tended by Mothers naturall care , and tender affection , to that end , that when hee is ripe in yeeres hee should proue like Absalon , a stubborne and disobedient childe , but rather to be like our Sauiour CHRIST , who was obedient to his Father and Mother in all things , that so he may be a ioy vnto his Father , and make glad the heart of his Mother .

And howsoeuer Alexander the great propoundeth it as a great question , whether a man be more beholding to his Father which begetteth him , or to his Master which teacheth him , because the one is occasion of his being , the other of his well-being : yet the Lawes of God and Nature tell vs that all reuerent respect , & dutifull obedience is to be caried to our Father which begat vs , & to our Mother which bare vs : almighty God hauing promised in the fift Commandement a special blessing of long life vpon earth to the obedient childe . Wherefore as when the Grecians in a great solemnitie did present to Philip king of Macedon many goodly gifts ; a poore Painter stepped in among the rest , and offred vp the counterfeit of himselfe in a Table , besides which , were purtrayed out many Iewels , and Pearles , & Rings , ouer each whereof was inscribed , Vellem & hoc : I would I were able to giue such gifts as these . Euen so my selfe , hauing at this time occasion , by importunitie of friends , to expose these my simple labours of that poore Talent wherewith God hath endued mee , to the worlds view ( vtinam foeliciter , God giue it good successe ) haue thought it my duetie to present vnto your selfe ( most deare Mother ) these my first , though vnworthy endeauours , vnfainedly protesting , that if there be any thing wherein I may shew my obedience , and bring comfort to your olde age , Vellem & hoc , I desire of God that I may performe it . In the meane time let me entreate this fauour at your hands , that as Lewis the eleuenth King of France , presented with a great roote by one of his poore subiects , perceiuing that it came from an hearty affection , tooke it in good part , and locked it vp in his Treasurie among his richest Iewels : so let mee beseech you to accept this simple present , as an outward testimonie of my true hearty loue , and Filiall reuerence to you , my most louing and naturall Mother , and so I humbly take my leaue ; earnestly entreating Almighty God to giue you in this life peace of conscience , which is a continuall feast ; and at the houre of your death to bring your gray haires with ioy vnto the graue ; and after this miserable life is ended , to giue you peace of soule and body for euermore , in his blessed Kingdome of Heauen : which God the Father graunt for his Sonne Iesus Christ his sake . Amen .

Your dutifull and obedient Sonne vnto his power , FRANCIS ROGERS .
TO THE READER .

SAint Hierom saith very well , Habet nescio quid latentis energiae viua vox , & in aures discipuli de authoris ore transfusa fortius sonat : the liuely voyce of man , speaking hath some especiall secret operation in the minde , and doth send a more strong sound into the eares of the hearer In which respect , I perswade my selfe this Sermon will prooue like vnto Tapestry wo●●● which seemeth faire farre off , but when yo● 〈◊〉 neere vnto it , you may discerne the coursenesse of the threed ; for as Philosophy telleth vs , the eare is a farre more dull iudge then the eye ; and reason teacheth vs , that we cannot so truely discerne of things which suddenly passe away , as of obiects which are still permanent .

Therefore as alwayes , so now especially , I did desire to imitate Plato the Diuine Philosopher , of whom it is said , Maluit aliena verecunde discere , quam sua impudenter ingerere : Hee had rather learne of others with modestie , then impudently make shew of his owne knowledge . Yet the importunitie of my fellow-brethren and Ministers , then present , was such , as my case did resemble the seruants of King Eglon , Iudg. 3.25 . they tarried at the doore till they were ashamed : so I denied them so long as I was ashamed to deny them any more . Wherefore now I present this Sermon vnto thee ( gentle Reader ) accept it kindely , read it patiently , censure it charitably , and practise it diligently . If thou reapest any good thereby , giue the glory to him who is the Author and giuer of euery good gift : onely thus much I aduertise thee : Aristotle the great Philosopher in his bookes doth often refell the opinions of his Master Plato , and he neuer doth excuse his so doing , but onely in his Ethickes ; the reason whereof is giuen , that hee being in those bookes to giue precepts of good manners vnto others , would not himselfe seeme so much to transgresse the bounds of modestie & good manners , as once publikely to write against his Master which taught him , and his Tutor which instructed him , without good reason and lawfull excuse . Euen so remember ( good Reader ) that when thou doest reade this Sermon , thou doest read a Treatise of LOVE , then do not while thou art reading of loue , so farre degenerate from the nature of loue , and bond of Christian Charitie , as once to giue it an harsh censure , and vncharitable construction : humanum est errare , to erre , and be deceiued , is proper to humane frailtie : ergo pietatis est ignoscere , humanitatis non agnoscere ; therefore pietie teacheth thee to forgiue the faults , & humanitie biddeth thee not to acknowledge the faults : And thus I commit thee to the protection of the most high God . From Alkham in the Countie of Kent , this 10. of February . 1613.

Thine in Christ Iesus , FRANCIS ROGERS .
A SERMON OF LOVE : Instructing all men to vnite and ioyne themselues in harty Loue and Christian Charitie , one with another . MATTHEW 22.39 . Thou shalt loue thy neighbour as thy selfe .

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 whom 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 will 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 worthy 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 , which when they had long endeuoured they could not effect ; whereupon the old man loosed the Faggot and gaue to euery sonne one single sticke , which 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 when once they are at hatred within themselues , then the deuill easily ouercommeth them , for he goeth vp and downe like a roaring Lyon seeking whom he may deuoure : where the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quem , who in the singular number catching them one by one , not quos in the plurall number , when 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 with the belly ; the hand would reach it no meate , the foote would goe for no meat , in the end all the whole body waxed 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 was stolne , for the belly was so faint and weake as it was able to receiue no meate , and so the whole 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 was 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 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 will 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 world haue beene long time the schollers of Saint Paul and Saint Peter , but wee 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 : wee 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 world 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 waxe 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 ) what 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 sweet 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 which raigned in peace , was commanded to builde a Temple to God . And IESVS CHRIST which was borne into the world to make peace betweene God and man , was borne vnder Augustus Caesar , at that time , when the whole world 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 worse 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 whom 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 whom 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 , who is so ready to succour and to relieue his wants 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. 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 , which 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 wee all hope alike for the heauenly inheritance : And Saint Hierome giueth a most witty 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 with his hand , speake him faire with 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 wee 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 wee 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 world : 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 whole 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 will ioyne together to the destruction of man , as wee see by him who said his name was Legion , because we 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 , what 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 warre 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 what is superfluous , yet all seruing for the good of the whole 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 whole man , Life , Sence , and Motion ; yet these three haue but one head , which 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 whole 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 . without which 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 woman , 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 wish doubled ; so they did much striue who should wish last , in the end it was graunted to the couetous man : heereupon the enuious man wished one of his eyes to be put out ; which 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 when 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 wrong , 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 which 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 , whom 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 well , 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 will speake nothing in vaine , and that in his holy writ .

This is partly seene in this word As , the which 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 we 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 well to be beloued , but when 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 well wee must loue all men ; and this first in generall , then in particular . For the generall , what 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 ? would it not grieue thee to be sent away empty without meat for thy belly , or cloaths for thy backe , or harbour for the weather ? surely thy conscience will tell thee yes , why 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 , wouldest 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 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 was 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 which 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 wrong 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 , which 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 with hazard of our selues , and with 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 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 will 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 which there is a Spring , whence the Water floweth : a Leaden Pipe , through which 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 which 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 wee 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 wee 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 which 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 , which hath two hands , with the one hee holdeth fast on the Ladder , to keepe himselfe from falling , with 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 , whereby 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 Fellow-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 , which brought forth Leaues and no fruit : so wee are louing in shew , not in deede , whereas our loue should be like vnto a Tree which is rooted deepe in the earth , and beareth branches vpward , and fruit which hangeth downeward , so our Loue must be rooted in Humilitie : he which will runne vp a high steepy mountaine , must goe stooping , not bolt vpright . Heauen is a high hill , he which will 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 coer●ione adducat ad colendum Deum : That in as much as wee can , wee should bring euery man to worship GOD , eyther by comforting him with 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 , whereas 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 ; with 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 workes , may learne to glorifie our Father which is in Heauen . Wee must euery one be like Iohn Baptist , who 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 well doing , neuer weary 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 workes of mercy are to be performed : for , as the miseries of man are infinite , so the workes of loue must be infinite . Now , a man is sicke , and so needeth reliefe : anone , hee breaketh his legge , then hee is in want 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 , deo●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 wee must loue our friends , and not offend them : the Sunne shineth on the left hand , so wee 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 .