A SERMON OF LOVE. Instructing all men to unite and join themselves in hearty Love, and Christian Charity one with another. Preached at Folkestone, a Mayor Town in Kent. BY FRANCIS ROGERS, Bachelor in Divinity; and sometimes fellow of Trinity College in CAMBRIDGE. JOHN 13.35. By this shall all men know if ye be my Disciples, if ye Love one another. ROMANS 16.17. Now I beseech you brethren, mark them diligently which cause division and offences, and avoid them. LONDON: Printed by T.S. for George Norton, dwelling near Temple-bar. 1613. TO THE RIGHT Worshipful, his very loving Mother, ANNE ROGERS Widow, within the precinct of Christ's Church CANTERBURY. 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 Figtree, to bring forth Leaves and no Fruit; but rather that it should be like unto the Vine-tree which doth bring forth fruit in clusters, and in great abundance: even so man, which is planta inversa, a Tree, with his root upward, is not nourished in the womb of his Mother for the space of forty weeks together, and after he is borne into the world, he is not suckled, fed, swaddled, and tended by Mother's natural care, and tender affection, to that end, that when he is ripe in years he should prove like Absalon, a stubborn and disobedient child, but rather to be like our Saviour CHRIST, who was obedient to his Father and Mother in all things, that so he may be a joy unto his Father, and make glad the heart of his Mother. And howsoever 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 Laws of God and Nature tell us that all reverent respect, & dutiful obedience is to be carried to our Father which begat us, & to our Mother which bore us: almighty God having promised in the fift Commandment a special blessing of long life upon earth to the obedient child. Wherefore as when the Grecians in a great solemnity did present to Philip king of Macedon many goodly gifts; a poor Painter stepped in among the rest, and offered up the counterfeit of himself in a Table, besides which, were portrayed out many jewels, and Pearls, & Rings, over each whereof was inscribed, Vellem & hoc: I would I were able to give such gifts as these. Even so myself, having at this time occasion, by importunity of friends, to expose these my simple labours of that poor Talon wherewith God hath endued me, to the world's view (utinam foeliciter, God give it good success) have thought it my duty to present unto yourself (most dear Mother) these my first, though unworthy endeavours, unfeignedly protesting, that if there be any thing wherein I may show my obedience, and bring comfort to your old age, Vellem & hoc, I desire of God that I may perform it. In the mean time let me entreat this favour at your hands, that as Lewis the eleventh King of France, presented with a great root by one of his poor subjects, perceiving that it came from an hearty affection, took it in good part, and locked it up in his Treasury among his richest jewels: so let me beseech you to accept this simple present, as an outward testimony of my true hearty love, and Filial reverence to you, my most loving and natural Mother, and so I humbly take my leave; earnestly entreating Almighty God to give you in this life peace of conscience, which is a continual feast; and at the hour of your death to bring your grey hairs with joy unto the grave; and after this miserable life is ended, to give you peace of soul and body for evermore, in his blessed Kingdom of Heaven: which God the Father grant for his Son jesus Christ his sake. Amen. Your dutiful and obedient Son unto his power, FRANCIS ROGERS. TO THE READER. SAint Hierom saith very well, Habet nescio quid latentis energiae viva vox, & in aures discipuli de authoris ore transfusa fortius sonat: the lively voice of man, speaking hath some especial secret operation in the mind, and doth send a more strong sound into the ears of the hearer In which respect, I persuade myself this Sermon will prove like unto Tapestry wo●●● which seemeth fair far off, but when yo● 〈◊〉 near unto it, you may discern the coarseness of the thread; for as Philosophy telleth us, the ear is a far more dull judge then the eye; and reason teacheth us, that we cannot so truly discern of things which suddenly pass away, as of objects which are still permanent. Therefore as always, so now especially, I did desire to imitate Plato the Divine Philosopher, of whom it is said, Maluit aliena verecunde discere, quam sua impudenter ingerere: He had rather learn of others with modesty, then impudently make show of his own knowledge. Yet the importunity of my fellow-brethrens and Ministers, then present, was such, as my case did resemble the servants of King Eglon, judg. 3.25. they tarried at the door 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 unto thee (gentle Reader) accept it kindly, read it patiently, censure it charitably, and practise it diligently. If thou reapest any good thereby, give the glory to him who is the Author and giver of every good gift: only thus much I advertise thee: Aristotle the great Philosopher in his books doth often refel the opinions of his Master Plato, and he never doth excuse his so doing, but only in his Ethics; the reason whereof is given, that he being in those books to give precepts of good manners unto others, would not himself seem so much to transgress the bounds of modesty & good manners, as once publicly to write against his Master which taught him, and his Tutor which instructed him, without good reason and lawful excuse. Even so remember (good Reader) that when thou dost read this Sermon, thou dost read a Treatise of LOVE, then do not while thou art reading of love, so far degenerate from the nature of love, and bond of Christian Charity, as once to give it an harsh censure, and uncharitable construction: humanum est errare, to err, and be deceived, is proper to human frailty: ergo pietatis est ignoscere, humanitatis non agnoscere; therefore piety teacheth thee to forgive the faults, & humanity biddeth thee not to acknowledge the faults: And thus I commit thee to the protection of the most high God. From Alkham in the County of Kent, this 10. of February. 1613. Thine in Christ jesus, FRANCIS ROGERS. A SERMON OF LOVE: Instructing all men to unite and join themselves in hearty Love and Christian Charity, one with another. MATTHEW 22.39. Thou shalt love thy neighbour as thyself. WHat S. Hierome saith of the whole Book of job, may most truly be verified of this saying of our Saviour: namely, Singula in eo verba plena sunt sensibus; Hiero. Paul. that is, Every word is a full sentence, affording large scope, and ample matter for to entreat of: but that I may the better confine myself unto the time allotted for this business, observe three things: first, a commandment, Thou shalt love: secondly, the object whom we must love, thy neighbour: thirdly, the mean how far this love must be extended, as thyself. Of the precept. Thou shalt love.] The Moral Law of God, contained in the ten Commandments, is divided into two Tables: the first setteth forth our duty unto God, wherein nothing else is required at our hands but Love; so saith our Saviour, Mat. 22.38. The first and greatest Commandment is this, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind: where we learn our love to God must be like unto death; for there is no earthly living creature, so strong, so weak, so rich, so poor, so old, so young, so noble, so ignoble, of what condition soever, but Death doth overcome all: even so, though we may love Wife, Children, Father, Mother, Brother, Sister, Kinsfolk, Friends, Honours, goods, and our own lives, yet the love of GOD must surpass them all, or else we are not worthy of God saith our Saviour. The second Table containeth our duty towards our Neighbour, and therein likewise is nothing else required at our hands but Love; Mat. 10.37. so saith my Text, The second is like unto this, thou shalt love thy neighbour as thy self. So that as Saint Augustine, Epist. 56. speaking of Humility, saith; the first virtue in a Christian, is Humility; the second, Humility; the third, Humility; and so often as you will ask me, I will answer nothing but Humility: not because there are no other precepts in the Bible, but because unless Humility go before all other virtues, accompany all other virtues, and follow after every virtue, Pride will deflower our holiest actions. In like manner S. Paul, 1 Cor. 13. seemeth to speak of Love, saying, that the first virtue in a Christian, is Love; the second, is Love; the third, yea, all required in a Christian is nothing else but Love: therefore he saith, 1 Cor. 13.1. Though I speak with the tongue of men and Angels, and have not Love, I am as sounding brass, and a tinkling Cymbal. And again, Though I had the gift of Prophecy, Verse 2. and knew all secrets, and all knowledge; yea, if I had all Faith, so that I could remove mountains, and had not Love, I were nothing. And again, Though I feed the poor with all my goods, Verse 3. and though I give my body to be burned, and have not Love, it profiteth me nothing. Hence ariseth so many commendations of Love in the Scripture; as, Love envieth not, Colos. 3.14. it suffereth all things, it believeth all things, it hopeth all things, it endureth all things. james 2.8. It is the bond of perfection: the Royal Law: the great commandment: It is Christ's own precept: yea, john 15.12. God himself is termed by the name of Love, 1 john 4.8. Hence the ancient Writers made so many exhortations to love, and wrote so many commendations of love. Love (saith Philo judaeus) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a short word, but yet it containeth much matter to be spoken of: Mat. 13.31. like the grain of mustard-seed, the least of all other, yet groweth so big as the Fowls of the air build their nests in the branches of it: Rom. 13.9. so is Love the abridgement of the whole Law: 1 Tim. 1.4. the end of the Commandments: the fulfilling of the whole Law: Rom. 13.10. Insomuch as Clement Alexandrinus calleth a loving man, a God: Gregory Nazianzene being asked what was the best thing in the world, answered, Unity, Peace and Concord: and being asked the worst thing, answered, Hatred, Discord and Contention: this is illustrated by a Similitude. As main Ocean Seas, and deep Rivers in themselves are fit for ships to sail in, and to hinder the passage of enemies into the Country which they environ; but let them be cut into narrow channels and small gutters, than they are unfit for either. Even so where there is love and amity, there all things prosper: by concord small things become great, but where is discord and strife, there nothing flourisheth, for by dissension great things become small; Luke 11.2. yea, nothing at all. For Kingdoms (saith our Saviour) divided among themselves cannot endure. Though God had often foretold of the miserable destruction of Jerusalem, josephus de bell. judae. which was performed by the Romans, yet nothing did work their so speedy and lamentable ruin as their own dissensions and civil wars within themselves: see this likewise verified in the economical government. Therefore it is worthy noting that Silurus having fourscore sons, seeing them at discord among themselves, tied up a great Faggot of sticks together, and gave to each son a piece of the cord which tied them, and bade them all assay to break the Faggot, which when they had long endeavoured they could not effect; whereupon the old man loosed the Faggot and gave to every son one single stick, which every one could easily break in sunder: even so, while Christians and brethren unite themselves in Love and Charity, so long it is hard for them to be overthrown; but when once they are at hatred within themselves, than the devil easily overcometh them, for he goeth up and down like a roaring Lion seeking whom he may devour: where the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quem, who in the singular number catching them one by one, not quos in the plural number, when they go in couples. Observe likewise how discord in the members overthrow the private body of every particular man; therefore it is a pretty fable in Aesop that at a certain time the members in the body fell at dissension with the belly; the hand would reach it no meat, the foot would go 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 chaw meat; but alas, it was too late to shut the door after the Steed was stolen, for the belly was so faint and weak as it was able to receive no meat, and so the whole body was consumed, and as dissension overthroweth kingdoms, private families, the souls and bodies of men; even so it doth wholly consume the wealth and estates of men, as is seen in the lame man and the blind man, of which, one for want of limbs was not able to go, the other for want of eyes could not see to go, until at last they agreed together that the blind man should carry the lame man, & the lame man should guide the blind man: thus they went on well and quietly, until the lame man had espied an Oyster, than they fell at dissension to whom it did belong; the lame man challenged it, because he espied it out, the blind man said it was his, because his legs did fetch it; to be short, in the end they determined to be judged by the next man they met: this man being a Lawyer, made an equal distribution, he gave each of them a shell, and kept the meat to himself: and even so go on in suits and jars at last ye will find the Lawyer to be like the Butler's box at Christmas, whosoever is a loser that is a gainer. We which live in this latter age of the world have been long time the scholars of Saint Paul and Saint Peter, but we could never yet take forth our lesson so far forth as Saint james, or Saint john, we have learned of Saint Paul to believe well, but not of Saint of james to bring forth good works which are the fruits of faith: we have learned of Saint Peter to feed Christ's flock, and the people to be fed of the shepherd, but neither shepherd nor sheep, Minister nor people, have learned of Saint john to love one another, who as himself was the beloved of Christ, so are his Epistles filled with words of love, and drops of fatherly affection, as Babes, little Babes, Children, little children, Beloved, dearly beloved. We read of countries and islands which do not nourish any vile or poison some creatures, but never can we read of a commonwealth wherein lived men whose hearts were void of envy, hatred and malice. Acts 2.3. In the Acts of the Apostles there is mention made of cloven tongues, but never can we find any cloven hearts, hearts divided in sunder; wherefore as ever, so especially now in these last days had we need to exhort to love; for as the world waxeth old, so men in the world wax old; and as the bodies of old men go stooping downward, so the souls of men in this age go groveling to earthly possessions, not minding heavenly inheritances, and as the bodies in old age wax cold and want the heat of nature, so the souls of men in this age wax cold and want the heat of charity: therefore if ever then now had this lesson of Love need to be enforced, not particularly to Ministers only, lest then Lay-men say, quod supra nos nihil ad nos (that is) what is above us pertaineth not to us: nor to the Lay-men only, lest the Clergy say, id populus curet, that is, let Lay-men Love, let us disagree: but it is generally to be enforced unto all, of what sort or condition soever he be. Read the Scripture, you shall find how often love is commanded; now no man will often demand that thing which is not pleasing unto him, therefore we must love one another because love is so pleasing unto GOD, as appeareth by Gods often requiring love of us: the Wife which loveth her husband will fit herself to his humour, she will do that which he delighteth in: We, the Church, are the spouse of Christ, he is our husband, therefore if we truly love him, we must entertain hearty love one with another which is most pleasing unto God; Psal. 133. for love is likened unto precious ointment, which powered forth, maketh a sweet savour over all the room: so is love a sweet smelling sacrifice in the nostrils of God; 1 Cor. 14.33. he calling himself the God of Love, saying also, that he hateth him which raiseth up contentions among brethren; but in Ecclesiasticus Chap. 25. Three things rejoice me, Prou. 6.19. and by them am I beautified before God and men, the unity of brethren, the love of neighbours, a man and wife that agree together. This is seen in that David, a man after Gods own heart, must not build an house to God: and why? because his hands had been imbrued with blood: 3 Reg. 5. but Solomon his son a king which reigned in peace, was commanded to build a Temple to God. And JESUS CHRIST which was borne into the world to make peace between God and man, was borne under Augustus Caesar, at that time, when the whole world was at peace; therefore seek peace and ensue it, follow after love, pray with Saint Bernard on the Canticles, Domine pacem volo, pacem cupio & nihil amplius: O Lord I desire peace, I seek peace and nothing else. Wherefore, doth thy brother offend thee put it up? refer him to God, who will revenge thee. Veterem iniuriam ferendo vitabis novam: By suffering an old injury, thou shalt eschew a new wrong, as we see in a brawling Cur, if he bark at thee, and thou ride on, and not regard it, the dog will be quiet; but if thou offer to chide him, to strike at him, or to hurt him, than he flieth at thee more furiously then at the beginning. A coal of fire let alone will out and die of itself, but blow it, and it will burn afresh and as hot as before: so wrongs and injuries let alone, will in time die and be forgotten, but if they be repeated, and often rehearsed, they will increase. I, but thou wilt say, for my own part, I can be contented to live in peace, but my neighbour is always beginning with me, and offering me wrong first; what should I do in such a case? Tread on a worm, and it will trune again. To this I answer: Know what the Heathen Orator saith; Nulla laus est ibi esse integrum ubi 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 never did commit adultery, when as he never came into company where Women were? What glory is it for a man to be never drunken, and never be in place where he can drink wine or strong Beer, but only water? So what commendation is it to live in love & peace, when as no neighbour thou hast doth offer thee any wrong or injury. Wherefore he which offereth thee wrong, giveth thee occasion of patience, not of anger and revenge; so that every one should say of him which offereth wrong, as David 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 look on mine affliction, and do me good for his cursing this day: so put up wrong, refer all to God. Saint Cyprian saith well, Quid gloriae est illis facere quod fecit judas? quid ignominiae est nobis pati quod passus est Christus? What glory is it for a man to offer wrong? judas did the like to Christ: and what shame is it for us to suffer wrong for Christ's sake, who before hath endured much more for our sakes? Socrates the wise Philosopher walking in the streets, pulled off his hat to one whom he met, which man uncivilely passed by, and left Socrates unsaluted: whereupon one said unto Socrates, Why are you not angry with that unmannerly companion? To whom Socrates replied, If I had met one with a crooked back, and which had a body more deformed than myself, should I be angry with him? To whom the other answered, No truly: and then much less have I cause to be displeased with one that hath a worse mind than I, said the the Philosopher. Even so, to make some application to us Christians: Hath thy neighbour done thee injury? Surely this proceedeth out of his Souls infirmity, and therefore be not offended because he hath a worse Soul than thyself: for indeed in stead of hurting him again, thou hast more need to pity him, and to pray for him. I, but thou wilt peradventure say, The offences are not small and ordinary, but great and heinous, such as flesh and blood cannot endure. 1 Cor. 15.50. Alas beloved, Flesh and blood shall never enter into the Kingdom of Heaven, but he which is borne of water and the Spirit: and know thus much that the greatest injuries offered unto thee are not comparable to the least sin thou committest against GOD: for the greater the object offended, the greater is the sin 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 self-same sin is greater and lesser in regard of the object offended; now then almighty God being infinite and eternal, the least sin against him, deserveth infinite and eternal punishment. How then canst thou hope for pardon from God for thy great sins against him, when thou wilt not forgive thy neighbour his small sins against thee, in comparison? Mat. 18.25. as our Saviour setteth forth at large in the Parable of the unthankful Servant, who having to himself forgiven ten thousand Talents, would not forgive his fellow-servant one hundred pence: this Master is God, this Servant to whom ten thousand Talents are remitted, is every Christian which hath his sins washed away in the blood of Christ: these hundred pence of the fellow-servant, are those small sins which one brother offereth to another. A Talon was then two hundred pounds, than what difference is betwixt twenty hundred thousand pounds, and one hundred pence, so much difference and more is there between our sins to GOD, and our Brothers to us. O then for shame good Christian speak not of the greatness of thy wrongs, but rather pray so much more earnestly to God, and say with our Saviour, Luke 22.34. Father forgive them, they know not what they do: And with the blessed Martyr Saint Steven, cry, Acts 7.60. O Lord lay not their sins unto their charge. Imitate Almighty God, who is quick to show mercy, as we see in the Prodigal Son, Luke 15.20. to whom he ran forth speedily, and with all haste embraced him: but God is slow to anger and revenge; for when he came to punish Adam in Paradise, he came not running, Genes. 3.8. but walking; and that not in the heat of the day, but in the cool of the evening: even so, be thou swift to forgive thine enemy. Let not the Sun go down upon thy wrath, Ephes. 4.26. but be slow to anger and revenge: for, he which is angry with his Brother unadvisedly, Mat. 5.22. shall be culpable of judgement. I, but thou wilt yet say, I can be contented to live in peace, to forgive great wrongs, but I am often wronged, and still injured, I can never live in quiet. Know thus much my beloved, james 3.2. Psal. 19.12. that not in one or two things, but in many things we all sin against God: and who is he which knoweth all his iniquities? Ibid. Had not every one need to pray with David, Lord cleanse me from my secret sins? Luke 11.4. Doth not our Saviour teach us daily to pray, Forgive us our trespasses? And also daily to practise forgiveness to our brother sin he not seven times, Mat. 18.22. but scutcheon times seven times in one day. Consult not therefore with flesh and blood, but submit thyself to God's Law, which telleth thee, that the greatest Commandment is to love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and that the second is like unto this, Thou shalt love thy neighbour as thyself. Wherefore be not a Christian in show, but in deeds, imitate thy Saviour jesus, who doth not only not hate his enemies, but bestoweth many benefits upon them, as, his Sun shineth upon the just and unjust, his rain falleth upon the good and bad: so do not only not revenge thee on thy enemy, but love him, do 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, do forgive his Servants, then must thou forgive thy Fellow-servants, Wherefore embrace love with all men, If thine enemy be hungry, feed him; Rom. 12.22. if he be thirsty, give him drink; if he be naked, cloth him: for in so doing thou shalt heap coals of fire upon his head: that is, saith Saint Augustine, De doct. Christ. lib. 3. cap. 16. thou shalt stir up in thine enemy the burning zeal and sorrow of Repentance, causing him to grieve, that he hath offended that man, who is so ready to secure and to relieve his wants and miseries. To conclude this first point, Psal. 34.14. Rom. 12.18. Seek peace and ensue it, if it be possible: as much as in you is, have peace with all men: For (as Saint john saith) he which hateth his Brother is a murderer; 1 Epist. 3.15. and we know no murderer hath eternal life abiding in him. But (as the same Apostle saith) let us love one another, 1 Epist. 4.7. for love cometh of God, and every one which loveth, is borne of God, and knoweth God. And so I pass unto the object whom we must love, namely, our Neighbour. Thou shalt love thy Neighbour.] Difficile est humanam animam nihil amare: (saith Saint Hierome) It is hard that the Soul of man should love nothing: for, Nihili est qui nihil amat: (saith Plautus) He is to be esteemed as nothing which loveth nothing, especially seeing there are so many objects for to love. In which respect it is observed, that there is no one word in the Greek tongue, which receiveth so many Compositions, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love. There is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The drunkard's love. The Lecher's love. Ambitious love. Pleasure's love, etc. But of all other objects of love, Saint Augustine doth reckon up four, as most principal, De doct. Christ. lib. 1. cap. 23. saying; Quatuor sunt, etc. There are four things especially to be beloved: one which is above us, (that is, God:) another, what we are, (that is, ourselves:) the third, which is near unto us, (that is, our neighbour:) the fourth, which is beneath us, (that is, our bodies.) This present occasion offereth to speak only of the third: and here one may ask with the Expounder of the Law, Luke 18.29. Who is my neighbour? Indeed the jews in Christ's time esteemed none their neighbours but their friends: the simple sort think them only their neighbours who dwell near unto them: In 22. Mat. Saint Chrysostome he saith, By neighbour is understood jesus Christ, because he is the true Samaritane, which poureth Oil and Wine into our sores. But Saint Augustine most truly telleth us, 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 nearest to us in blood, or in place, but he which is our companion in reason: now every man being a reasonable Creature, every man is therefore our neighbour. Again, Ser. 59 de temp. the same Father showeth three things, in which we are all neighbours: first, in that we are all borne alike: secondly, in that we all die alike: thirdly, in that we all hope alike for the heavenly inheritance: And Saint Hierome giveth a most witty and pithy reason why every man is our neighbour, In 4. ad Ephes. be he friend or foe, Christian or Infidel, and that because it is commanded, Thou shalt not lie with thy neighbour's Wife: now if Neighbour be only Christians and friends, than it were lawful to lie, and commit adultery with Turks, jews, Infidels, and with our enemies; but this is most wicked: and therefore by consequent, every man is our neighbour. And thus having showed you by Neighbour is understood every particular man of what Country or condition soever, let me now urge among many, three special arguments to move us, and to stir us up to love our Neighbour. The first reason enforcing love (besides the infinite places in Scripture commanding us) is taken from necessity: 1 john 4.8. He that loveth not, knoweth not God, for God is Love: so then as the body severed from the soul, is nothing else but a dead carcase and a senseless trunk; so the soul united to the body, and yet void of love, is dead, and senseless in spiritual things: for, as the Apostle saith, He which hateth his brother is a manslayer, 1 john 3.15. and we know no murderer hath eternal life abiding in him. And indeed how can we love Christ which is our head, and hate our neighbours which are his members. If a man should stroke one on the head with his hand, speak him fair with his tongue, and yet in the mean time, did beat and cut his body with a sword, no man would think he loved that man: Even so, how can we love Christ, which is our Head, and yet hate one another which are his Members? Wherefore let this teach us, 1 john 4.11. that if GOD so loved us, than ought we to love one another; now God so loved us, as to die for us when we were his enemies, then must we love one another, though we are enemies one to the other: for to requite good for good is the part of humanity; to requite evil for evil, is the trick of a beast; to repay evil for good, is the property of a Devil; but to repay good for evil, to bless him which curseth thee, is the duty of every true Christian whatsoever he be: For, john 13.35. by this shall all men know if ye be my Disciples, if ye love one another. The second reason moving us to love, is taken from our Creation: We find not in the Bible, that GOD made all the Angels of one Angel; 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 we read in the Scripture, that GOD made all mankind of one and the same Adam, which teacheth us thus much, saith S. Augustine, De bono coniug. contra joum. that we should all live like brethren, and love as one, because we proceed from one. And Lactantius saith very well, Lib. 6. cap. 10. if we all proceed from one man, whom God did make, then are we all of consanguinity, and therefore it is a great sin to hate even a wicked man. Look also a little unto our procreation and bringing forth into the world: the Trees have height to resist the violence of Beasts, strong Arms to wrestle with the force of winds, Leaves to keep from them the heat in Summer, and Barks to defend the cold Frosts in Winter: among the Birds, the Eagle hath her claw, the Porcupine her quills, the Crane her bill, the Hawk his talent: among the Beasts of the Forest, the Lion hath his tail, the Bear his paw, the Bull his horn, the Boar his tusk: among the Fishes of the Sea, the Sepia hath a mist of Ink, the Crab his shell, the Polypus his change of colours: thus every creature cometh forth with some defence for itself, with offence for it foe; only man, poor miserable man, cometh naked into the world: whereby Nature herself the common parent of all, doth teach us, that man of all creatures, should be most loving and peaceable one to another, as having speech given unto him, which is denied to other Creatures, to make him more sociable. Wherefore let there be that love between man and man, as is between beast and beast. If one Sheep be faint, the whole flock will stand between it and the Sun until it be comforted. Among the Bees, aegrotante una lamentantur omnes: If one Be do wax faint, all the whole Hive doth mourn. If a man will not be as kind to man as Beasts are among themselves, yet let men be as kind to men, as the beasts are to men. We read of thankful Lions, kind Eagles, loving Dogs, Wolves have nourished some men, Bears have suckled others: in the Scripture we read how Elias was fed by Ravens: 2 Kings 17.6. Dan. 6.22. Luke 16.21. Acts 28.5. Daniel was safe in the midst of Lions: Dogs did lick the sores of poor Lazarus: the Viper did not hurt S. Paul. O cum detestandam humanae malitiae crudelitatem! Aves pascunt, Ferae parcunt, homines saeviunt, saith Saint Cyprian, O the most detestable cruelty of man's malice! the Birds feed us, the Beasts do spare us, and yet one man is a Wolf, yea, a Devil to another: well yet let one man be as loving to another, as the Devils are among themselves, for they will join together to the destruction of man, as we see by him who said his name was Legion, because we are many; Mark 9 and so let us love together to destroy the Devil. All men of one trade will always join together for the maintenance of their trade, The King's Apology for the oath. so we being all Christians, having one Father, one Redeemer, one Sanctifier, one Mother the Church, partakers of one Baptism, one Faith, and hoping for one kingdom in Heaven, must needs unite ourselves in hearty Love and Christian charity thereby the better to overcome the World, the Flesh, and the Devil. The third reason to stir us up to love our neighbour, is taken from nature; which teacheth the perfection of all things to consist in unity. Look upon the heavens, there is one motion of the Sun, another of the Moon, another of the Stars, yet they are all carried about motu primi mobilis, by the motion of the first movable: descend lower to the four Elements, Fire, Water, Air, Earth, what more differing than their qualities hot and cold, moist and dry? yet all these agree together to the making of one mixed body and solled substance: come to those creatures which have life and motion, as Plants, Herbs, Trees. In the Tree there is the body, the Bark, the Bows, the Leaves; all those parts differ one from another, yet all have their perfection from one and the self-same root which is grounded in the earth. Look upon the Beasts and Fowls, no one Beast or Bird of the same kind will hurt another: as the Hawk flieth after the Partridge, not another Hawk; the bloodhound pulleth down the Deer, not another Hound, and so man should not have war with man, but with the Devil. Come unto man the most excellent creature in nature, and see how every thing in him tendeth unto unity: for his outward parts; the eye cannot say to the foot, I have no need of thee, but the eye guideth the foot, the foot beareth the eye, one member receiveth into the body what is necessary, another evacuateth and casteth out of the body what is superfluous, yet all serving for the good of the whole body. View the inward parts of man, how many several Nerves and sinews are there in the body? yet all from one head the brain: how much blood dispersed thorough several veins, yet all from one fountain the liver; how many spirits and motions, yet all from the heart: from these three principal parts the Head, the Liver, the Heart, are diffused into the whole man, Life, Sense, and Motion; yet these three have but one head, which is the soul of man: and as Philosophy telleth us, Anima est tota in toto & tota in qualibet part: The soul 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 love, seek peace, Heb. 12.14. without which no man shall see God. Is then thy enemy greater than thou art? be quiet, & tibi parce, spare thyself, meddle not with one that is mightier than thyself. The Toad may swell till he burst, before he be so big as the Ox. Is thy enemy less than thyself? (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 oppress a poor mean man: the Lion will seldom meddle with a woman, but never with a little child. Is thy enemy thine equal? Solomon telleth thee, that the discretion of a man deferreth his anger, Prou. 19.11. and his glory is to pass by an offence. Thou wilt spend five pounds to make him spend ten, this is but to be the envious man. It was once granted that the envious man, and the covetous man should both have their wishes, and he which wished last should have the first man's wish doubled; so they did much strive who should wish last, in the end it was granted to the covetous man: hereupon the envious man wished one of his eyes to be put out; which done, the covetous man hath both his put out, so then to spend twenty pounds to make thy neighbour spend forty, is to be but envious, make the best of it. It is but like too boys at boxes, the one getteth a blue face, the other a bloody nose, but both of them are well beaten. Aesop telleth us a fable how the Mouse and the Frog would needs fight together, and in the midst of the battle came the Kite and devoured them both: even so take heed, while neighbours are at variance among themselves, seeking to do mischief one to other, suddenly cometh death and taketh them all away, and when they are thus dead in their hatred and malice, let the devil alone to torment them all. Serm. cap. 168. de tempore. To shut up this point with S. Augustine his counsel, saying, Seeing every man as he is a man, is thy neighbour, but as he is an evil man and offereth wrong, he is not only thy enemy but his own foe, therefore love in him his soul and his body, that is, love thy neighbour whom God hath made, but hate and detest his malice, and other sins which the Devil hath by temptations worked into his soul, so shalt thou be like a wise Physician who loveth his patient, and hateth his disease. Thus much for the object, whom we must love, our neighbour: let me now speak of the last thing considered, namely, how far our love must be extended. As thyself. 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 syllable or tittle in the holy Scripture, but searching thereof some great and hidden treasure may be found; for if it be a true axiom in Philosophy, Natura nihil facit frustra, that nature doth nothing in vain, than it must be much more true of the God of nature, that he will speak nothing in vain, and that in his holy writ. This is partly seen in this word As, the which hath four several significations in the Bible. First, it signifieth the likeness of a thing but not the truth of a thing, as in Saint Matthew. Matth. 26.55. Ye came out as against a thief with bills and with staves. Secondly, this word As signifieth the truth of a thing, but not the likeness of a thing, in Saint john, john 1.14. We saw the glory of him as the glory of the only begotten Son of the Father. Thirdly, it signifieth both the likeness and the truth of a thing, as to the Hebrews, God offereth himself unto you, Heb. 12.7. as unto children. Lastly, it signifieth rei qualitatem sed non aequalitatem, the quality, but not the equality of a thing, Luke 6.36. as in S. Luke, Be ye merciful, as your Father is merciful. Where the meaning is, we should be as well merciful as God, not as much, for that is impossible; and in this last signification is this word [As] taken in this place, Love thy neighbour as thyself, that is, pari affectu, sed non pari effectu, as the School speaketh; 3. Sent. dist. 29. so the meaning is, that we must love our neighbour as well as ourselves, but not as much as ourselves; for there are degrees in love, the Apostle saith, Do good unto all men, Gal. 6.10. but especially to the household of faith: and among Christians, as Saint Hierom observeth, In Ezech. 44. after God we must love our Father, and our Mother, our Children, our Brothers and Sisters, our Kinsfolks, our own household, for he is worse than an infidel which will not provide for his family: 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 beloved, but when a man cannot do good to all, than he must especially help those, which are nearest unto him in place, in time, or by some other occasions, etc. Having now set down the sense and meaning of the words, that we must love our neighbour as well as ourselves; let us now show how well we must love all men; and this first in general, then in particular. For the general, what the Law of nature speaketh in the negative, Quod tibi non vis fieri, alteri ne feceris: What ye will not have done to you, do not unto others, that same the Law of the Gospel speaketh affirmatively, as ye would others should do unto you, so do ye unto them; for this is the Law and the Prophets. Now then examine thyself by this rule: Suppose thou wert poor and needy, and driven to beg thy bread from house to house, when thou didst ask an alms, wouldst not thou be glad to receive it? would it not grieve thee to be sent away empty without meat for thy belly, or clothes for thy back, or harbour for the weather? surely thy conscience will tell thee yes, why then, as you would another should do to thee, so do thou unto him; relieve the poor, visit the sick, comfort the fatherless, etc. Again, if thy enemy had thee at advantage, wouldst thou be contented that he should take away thy goods, thy good name, that he should beat thee, hurt thee, kill thee, or the like, examine thy conscience, it will tell thee no: why then, as thou wouldst another should do unto thee, so do thou unto him. Forgive thine enemy, make him not consume his goods, rob him not of his good name, do not strike him, hurt him, kill him, or the like. And as in these, so in all other things examine thyself, & when thou goest about any thing concerning any man, remember this short lesson, Do as thou wouldst be done unto, and it will keep thee from many sins: for assure thyself, as Saint Augustine saith, thou dost not love thy neighbour as thyself, De monit. Eccle. Catho. if thou dost not strive to bring him to that good, which thou desirest to enjoy thyself. And this for the general. Give me now leave more particularly to show how we should love our neighbour, by a few similitudes drawn from the natural body of man, and the members thereof. First, one member in the natural body doth not envy another: even so, we must not envy at our neighbour's prosperity. This sin of Envy is of all other most foolish; for the covetous man hath a little wealth for his soul, the voluptuous man hath a little pleasure for his soul, the ambitious man hath a little honour for his soul, but the envious man giveth away his soul to the Devil for nothing, having only hearts grief and misery: yet many men in these days are like Caesar and Pompey, of which one could not abide his superior, the other could not endure his equal: but this should not be among Christians. For why should my eye be evil because God's 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 foot be hurt, the eye will look to it, the hand will reach for it, the tongue will speak for it, etc. Even so must we take compassion of one another's miseries, like Scipio Africanus Minor, who (as Appian reporteth) did weep when he saw Carthage burn, saying that Rome, his mother City, might one day burn so: Even so, we either are in misery like our Brethren, or we have been in such misery, or before we die, we may be as wretched as our neighbour; therefore let us have a Sympathy and fellow-feeling of each others calamity. Again, if one member rejoice, all the other members rejoice with it: so must we be glad at others good; for this is to be Angelical, Luke 15.10. the Angels in heaven rejoice at the conversion of a sinner upon earth. What Seneca saith to his friend, that every Christian must from his heart speak unto his Neighbour, Mihi id expedit quod tibi, aut non sum amicus, nisi quicquid agitur ad te pertinens meum est: Look what is good for thee, that I esteem good for me, 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 unto itself, but to the whole body: as the eye seethe not for itself, but for the whole body, and so of the rest: Even so, we being all members of one mystical Body, whose Head is Christ, must communicate to the good and necessities one of another. Wherefore Love must be to our actions, as our hand is to our body; the hand it clotheth the back, it feedeth the belly, and doth all other necessary offices to the body: Even so love must practise all good actions to the members of Christ's Mystical Body, in feeding the hungry, in clothing the naked, and the like. And as the hand covereth the sores in the body by laying on of plasters, so Love must cover the multitude of offences, which our fellow-members commit, by forgetting and forgiving them. For as the hand is not all one lump of flesh, but divided into several joints and fingers, whereby it is more fit to perform its duty: even so are we by God's special providence, divided into several members, that we may the better perform the works of love, not like a Boar in a sty, to live unto ourselves: nor like a Dog in a kennel to bark at all that go by, but to let all our actions be done in love, doing to all others, as we would all others should do unto us. Thirdly, one member in the body hurt by another, doth not revenge itself, as if the hand let fall a stone or weight upon the foot, the foot doth not kick and spurn at the hand again, but beareth it patiently: Even so must we bear and put up wrongs one of another, referring all to GOD, who in his due time will revenge; De vero cultu. cap. 18. Non minus mali est refer, quam inferre iniuriam: (saith Lactantius) It is no less evil to requite a wrong, then to offer a wrong: for he which revengeth wrong, doth imitate him of whom he received injury; now in that he imitateth another in that which is bad, he can by no means himself prove good. Serm. de Ira. Saint Basil goeth further, affirming that he which revengeth wrong, is worse than he which beginneth wrong: for that which another man offereth unto 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 seek to offer and requite that to thy neighbour, which thine own conscience telleth thee is bad, and which thou thyself condemnest for sin in thy brother? If a man see his enemy sick of the Plague soars, will he to revenge himself of his enemy, strive to have the plague in his body also? every one will esteem such a man a mad man, or a fool. Are we then wise for our bodies, and foolish for our souls? He beloved which offereth thee injury, hath filled his soul with sin, insomuch as without God's grace, and his repentance, he cannot be saved: now then for thee to seek to repay this wrong, is to fill thy soul likewise with sin, and to make it abominable in the sight of God. This then condemneth most specially our private duels upon every small punctilio of Honour to challenge the field: consider with thyself in reason (setting God's Word aside) are we not all, in the Kingdom, members of the body politic, the King being the Head? now he which dareth fight with the King's friend, dareth fight with the King's enemy: than what wrong is here to the whole Kingdom, for a private wrong offered unto me, I shall bereave my country of him which in the front of an Army may kill a General, and so by that means may save the life and liberty of the King and Kingdom? Exod. 23.5. In God's Law it is written, if thy enemy's beast do fall into a ditch, thou shalt help him out. Is so great love to be showed to my enemy's Beast? O how much than ought I to love the person of mine enemy, who is created after Gods own Image, and for whom CHRIST JESUS died and shed his precious blood? Fourthly, the honourable members in the body do not despise the meaner, nor can they; for the head cannot say to the foot, I have no need of thee: Even so, great men must not despise mean men, neither can we live without one another. See how God doth not give to every nation every commodity, because men should traffic one to another, and distance of place and language should not separate our love. See likewise in every nation how every man hath not every Art, some are Tailors, some Masons, some Husbandmen, some Merchants, and this to teach us love, because we all stand in need one of another. It is noted as a great plague in Israel, 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 politic, as the Commonwealth cannot stand without it. The Lion entangeld in nets had need of the little Mouse to gnaw the threads in sunder before he could get lose: therefore let not the greatest and richest men despise the poor and mean men, for they stand in need 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 poor man is like the Vine-tree: the Elm underproppeth the Vine, and so causeth it to stand and bear fruit, which otherwise would fall and whither; the Vine again overshadoweth the Elm, and causeth it to be green and flourishing, which otherwise would perish and decay: Even so, the rich men by their alms uphold the poor, who otherwise would starve, and the poor men again overshadow the rich men with their prayers to God, whereby they do the better flourish in this world, and live for ever in the world to come. See this to be verified in rich Onesephorus, 2 Tim. 1.16. who relieved poor Paul in prison; and Saint Paul again desired God to be merciful to Onesephorus; there is a blessing in this life: and further he prayed, God grant he may find favour in that day; there is a prayer for the life to come. Fiftly, one member in the body doth endanger itself for another; as let one strike at the head with a naked sword, and the hand will adventure cutting off to defend the head: Even so must we run into danger for the good one of another, and most especially we must die for our head, if occasion serve, because before our head hath died for us. To give of our abundance to the poor is pleasing unto Almighty God, but to spare out of our own necessities is far more acceptable unto God, as we see the poor widows mite was of greater value in the sight of GOD, Luke 11.3.4. than the greater gifts of richer persons: so at all times to help one another is charitable, but to help others with hazard of ourselves, and with prejudice of our own estates, is far more acceptable to GOD, and pleasing unto man. Sixtly, one member in the body receiveth not another's food, but sendeth it to the other parts of the body: so the rich man must not eat up the poor man, but rather he must communicate to his necessities, neither must the poor man steal from the rich, but follow rather his labour, and depend upon God's providence: for necessary it is for a good stomach to have hunger and appetite unto meat, which ariseth of watery humours which do gnaw upon the spleen: secondly, the stomach must have judgement and discretion to choose such meat, which doth best agree with the stomach, and refuse the contrary, which judgement ariseth of four muscles coming from the Head: thirdly, there must be strength and vigour to be able to digest the meat which it receiveth, lest otherwise it turn into raw crudities, and so breed diseases in the body; which heat and vigour ariseth of motions and spirits which are sent from the heart: all these are necessary, yet none sufficient, unless there be communion and dispersion of the food, to send the nourishment to the other parts of the body, which is done by the blood thorough the veins. In like manner necessary it is, for a Christian man to have faith, Heb. 11.6. for without faith it is impossible to please God. In like manner necessary it is for a christian man to give alms, and to pray to God, to be patiented in adversity, etc. but our faith profiteth nothing unless it worketh by Love; neither is any other virtue acceptable in the sight of GOD unless it be begun, continued, and ended in Love, therefore the Apostle saith, 1 Cor. 13. If I have all things and yet want love, it profiteth me nothing: the hand can reach and receive a gift of itself, but the hand cannot cut any thing of itself without a knife, or some such like instrument; even so, Faith, as the hand of the soul, is able to ascend up to Christ's cross, and to apply his merits unto the soul, but faith cannot of itself bring forth the works of the first and second Table, yet, as if you put a knife into the hand, the hand will cut, so join Love to Faith, and then faith working by Love, doth perform all those Christian duties which GOD requireth of us in his Law. Hence a Christian man is not unfitly compared to a Conduit: to which there is a Spring, whence the Water floweth: a Leaden Pipe, through which the Water is conveyed: a Cysterne, to receive the Water: and a Cock, to open and let forth Water to all which stand in need. So every Christian is as a Conduit; the Springhead from whence the Waters of Life do flow, is JESUS CHRIST; the Leaden Pipe whereby these living Waters are conveyed, is a true and a lively Faith: the Cysterne which doth receive these Waters, is the Soul of man: now Love must be as the Cock, to open, and bring forth all deeds of mercy to all those which stand in need. Lastly, one member in the body doth tremble to be cut and severed from another, so should we fear and tremble to be separated one from another by hatred and dissension. The soul giveth life unto the body, and to every member of the body, yet not unless they be united and joined to the body: for cut off the hand or the foot, and then the Soul ceaseth to give life to them, but presently they die. So Almighty GOD giveth life unto the Soul of every man, but not unless we be united and joined one to another in love and charity: For he which loveth not, 1 john 4.8. knoweth not God, for God is Love; but if we love one another, God dwelleth in us, Verse 12. and his love is perfect in us: So that he which liveth in hatred and dissension, seeking revenge, is a mere Atheist, no true Christian: for, as Saint john saith, If any man say, Verse 20. I love God, and hate his Brother, he is a liar. And S. Gregory, If they shall be the Children of God which are peacemakers, then surely they are the Children of the Devil, which are peace-breakers. Therefore every Christian man must be like unto a Mason, which hath two hands, with the one he holdeth fast on the Ladder, to keep himself from falling, with the other he reacheth out tile and Mortar to his fellow labourers: Even so, in building God's Church and house, every one must have two hands; the one the hand of Faith, whereby he himself may climb up to the Cross of CHRIST, and so be saved from falling into the pit of Hell; the other must be the hand of Love, to reach forth deeds of mercy and of Christian affection to our Fellow-labourers and Builders of God's house. To draw to a conclusion: the love of men, in this age, is like unto a Tree, but it is the Figtree CHRIST cursed in the Gospel, which brought forth Leaves and no fruit: so we are loving in show, not in deed, whereas our love should be like unto a Tree which is rooted deep in the earth, and beareth branches upward, and fruit which hangeth downward, so our Love must be rooted in Humility: he which will run up a high steepy mountain, must go stooping, not bolt upright. Heaven is a high hill, he which will run thither must have no high aspiring thoughts but be humble. Observe among all the beatitudes which our Saviour reckoneth up, he saith, Matth. 5. Blessed are the hungry, for they shall be satisfied: blessed are the meek, for they shall inherit the earth: but blessed are the poor in spirit, that is, the humble minded man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for theirs, already, is the kingdom of Heaven. Again, our Love must bear branches upward, to love God above all, that though the Sorcerers of Egypt made many Serpents before Pharaoh, Exod. 7.12. yet the Serpent of Moses did devour them all: so though man's love have many objects, yet the love of GOD must overcome them all. Lastly, our Love must bring forth fruit hanging downward to our neighbour as ourselves, quem potuerit hominem (saith Saint Augustine) vel beneficentiae consolation, Epist. 52. vel doctrinae informatione, vel disciplinae coer●ione adducat ad colendum Deum: That in as much as we can, we should bring every man to worship GOD, either by comforting him with deeds of mercy in his distress, or by instructing him in knowledge if he be ignorant, or by curbing him with the rod of correction when he is faulty. The love of men in this age is like unto fire, whose nature is to consume all that it layeth hold on: so we strive to eat up one another, by cozening, by Usury, by Simony, and Bribery, whereas indeed our love should be like unto fire. First, the nature of fire is to ascend; so our love must ascend upward to love GOD above all, our Love must (de Deo, Lib. de sub. stat. amoris. cum Deo, ad Deum currere, saith Saint Augustine) run from God, as being grounded in him; with God, as being obedient unto his Laws; unto God, as resting in him alone. Secondly, the nature of fire is to shine, and to give light; so the light of our love must so shine before others, Matth. 5.16. that they seeing our good works, may learn to glorify our Father which is in Heaven. We must every one be like john Baptist, who was (Lucerna arden's & lucens) a burning and a shining Lamp in God's Church. Thirdly, the nature of fire is not to give heat to one or two, but to all that come near unto it: so our love must not extend itself only to ourselves, and to our Children, but to all the members of Christ jesus; yea, to all mankind; be he a good man, nay be he a bad man he must be relieved. Charitas non judicat de meritis, sed de miserijs: Charity doth not judge of our brother's merits, but of his miseries. And then remember when thou deniest love to one which is wicked, that if God were extreme to mark what is done amiss O Lord who might abide it? Fourthly, the nature of fire is never to go out, if there be Coal or Wood, or matter to burn: even so, our Love should never be weary of well doing, never weary of forgiving. Musculus saith very well, nequit miserecordiae praescribi modus, ita nec operum certus numerus: As none can prescribe a mean how far mercy should be extended, so no man can set down a finite number how many works of mercy are to be performed: for, as the miseries of man are infinite, so the works of love must be infinite. Now, a man is sick, and so needeth relief: anon, he breaketh his leg, than he is in want again: now, his House is burnt; and so in infinitum; our life being a Sea of Glass, as tumultuous as the sea, as brittle as glass. The love of men in these days is like to the Sun, whose nature is to dispel darkness, and lay all things open to every man's view; so our love is like the Sun in disclosing and talking of our neighbour's faults and infirmities, like unto Flies in the Summer time, which if there be but one galled piece on the horse back, they will be licking there, and let the sound flesh alone; so the conditions of us in this age is to be talking and taxing our brother's faults, never commending his virtues: but hearken what our Saviour saith; Hypocrite, Mat. 7.5. first pluck the beam out of thine own eye, and then look into the moat which is in thy brother eye: he which is without sin himself, let him be censuring his brother's sin: he is a fool which hath his own house on fire, and letteth it burn and so run to look upon the fire on his neighbour's house: even so, he is unwise which doth not cleanse his own soul from sin, but is espying faults in his Brother's life. Others there are, which will not openly disclose their neighbour's infirmities, but as the Sun shineth through a little crevisse and small grate, so they will secretly carry news and tales of all they see and hear, and these are the firebrands of much dissension: Prou. 26.20. for Solomon saith, Take away wood, the fire goeth out, so take away a talebearer, and contention ceaseth: and indeed it is as great a sin to hear, as to tell tales: and there would never be one tongue in the head to tell tales, if there were not two ears on the outside of the head to hear tales. But indeed our love should be like unto the Sun in his Circle, sursum, deo●sum, dextrorsum, sinistrorsum: the Sun in the morning ariseth, so our love must go upwards, we must love our Superiors, and not envy them: the Sun at evening goeth downwards, so our love must descend, we must love our inferiors, and not despise them: the Sun shineth on the right hand, so we must love our friends, and not offend them: the Sun shineth on the left hand, so we must love our enemies, and pray to God for them. Briefly to shut up all, seeing (my beloved) that the ways of God are the ways of peace: Prou. 3. seeing it is a good and pleasant thing for brethren to live together in unity: Psal. 133.1. seeing Love is the Christian man's bagde, whereby he must be known; john 13.35. By this shall all men know if ye be my Disciples, if ye love one another: seeing Blessed are the peacemakers, Matth. 5.9. for they shall be called the Children of God: seeing the Apostles in their Epistles, wish to them to whom they writ, Grace and Peace from God the Father, and our Lord jesus 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 Saviour willed his Disciples, into what house they entered, to say; Peace be unto this house: Luke 10.5. seeing Christ jesus died to make peace between God and man: seeing at his death the last Legacy he bequeathed unto his Disciples was Peace, My peace I give unto you, john 14.27. my peace I leave among you: the first blessing after his Resurrection, he desired God to bestow upon them, was Peace, john 2.19. Peace be unto you: seeing the God whom we serve is the God of peace; 1 Cor. 14.33. let us therefore labour and endeavour to be in love and charity with all men, to seek peace and follow after it, and as freely to forgive others their trespasses against us, as we desire God to forgive us our trespasses against him. And as the Toad before he drinketh, doth cast up all his poison, so let us, before we presume to taste of the heavenly food of God's Word, disgorge all rancour and malice, lest otherwise God espying us without our Wedding-Garment of Charity, Mat. 22.11. bid that we be taken and bound hand and foot, and cast into utter darkness, 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 love, any fellowship of the spirit, any compassion or mercy; be ye like minded, having the same love, being of one accord, and of one judgement, that nothing be done through contention and vain glory: but as in the Trinity three persons make but one God; as in Christ jesus two natures, his Godhead and his manhood, make but one person; as in the Sun are many beams, yet but one light; as many grains of corn make but one loaf of bread; as many grapes make but one cup of wine: so we, though we are many and divers, yet being joined together in hearty love, we may make but one Church, and one body, whose head is Christ jesus in heaven, and thus being linked together in Christian Charity, we may all of us, from the highest to the lowest, from the richest to the poorest, from the eldest to the youngest, with one voice, with one heart, and with one consent, sing forth and set forth the praises of God the Father, of our Lord jesus Christ: To God the Father to God the Son, to God the holy Ghost, three Persons in Trinity, but one true and everliving God in essence and in unity, be ascribed and given, as is due, all honour, and glory, and power, from this time forth, for evermore. Amen. 2 CORINTH. 13.11. Finally, brethren far ye well, be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. FINIS.