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A SERMON OF LOVE:
A SERMON OF LOVE:
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Instructing all men to vnite and ioyne themselues in harty Loue and Christian Charitie, one with another. MATTHEVV 22.39. Thou shalt loue thy neighbour as thy selfe.
Instructing all men to unite and join themselves in hearty Love and Christian Charity, one with Another. MATTHEVV 22.39. Thou shalt love thy neighbour as thy self.
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WHat S. Hierome saith of the whole Booke of Iob, may most truely be verified of this saying of our Sauiour:
WHat S. Jerome Says of the Whole Book of Job, may most truly be verified of this saying of our Saviour:
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namely, Singula in eo verba plena sunt sensibus;
namely, Singula in eo verba plena sunt sensibus;
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that is, Euery word is a full sentence, affording large scope, and ample matter for to entreate of: that is, Every word is a full sentence, affording large scope, and ample matter for to entreat of:
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but that I may the better confine my selfe vnto the time allotted for this businesse, obserue three things:
but that I may the better confine my self unto the time allotted for this business, observe three things:
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first, a commandement, Thou shalt loue: secondly, the obiect vvhom wee must loue, thy neighbour: thirdly, the meane how farre this loue must be extended, as thy selfe. Of the precept.
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 thy self. Of the precept.
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Thou shalt loue. ] The Morall Law of God, contained in the ten Commandements, is diuided into two Tables:Thou shalt love. ] The Moral Law of God, contained in the ten commandments, is divided into two Tables:
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the first setteth forth our duty vnto God, wherein nothing else is required at our hands but Loue;
the First sets forth our duty unto God, wherein nothing Else is required At our hands but Love;
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so saith our Sauiour, 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:
so Says our Saviour, 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:
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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,
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,
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so olde, so young, so noble, so ignoble, of what condition soeuer, but Death doth ouer-come all:
so old, so young, so noble, so ignoble, of what condition soever, but Death does overcome all:
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euen so, though wee may loue Wife, Children, Father, Mother, Brother, Sister, Kinsfolke, Friends, Honors, goods,
even so, though we may love Wife, Children, Father, Mother, Brother, Sister, Kinsfolk, Friends, Honours, goods,
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and our owne liues, yet the loue of GOD must surpasse them all, or else wee are not worthy of God saith our Sauiour.
and our own lives, yet the love of GOD must surpass them all, or Else we Are not worthy of God Says our Saviour.
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The second Table containeth our dutie towards our Neighbour, and therein likewise is nothing else required at our hands but Loue;
The second Table Containeth our duty towards our Neighbour, and therein likewise is nothing Else required At our hands but Love;
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so saith my Text, The second is like vnto this, thou shalt loue thy neighbour as thy selfe. so Says my Text, The second is like unto this, thou shalt love thy neighbour as thy self.
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So that as Saint Augustine, speaking of Humilitie, saith; the first vertue in a Christian, is Humilitie; the second, Humilitie; the third, Humilitie;
So that as Saint Augustine, speaking of Humility, Says; the First virtue in a Christian, is Humility; the second, Humility; the third, Humility;
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and so often as you vvill aske mee, I will answere nothing but Humilitie:
and so often as you will ask me, I will answer nothing but Humility:
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not because there are no other precepts in the Bible, but because vnlesse Humilitie goe before all other vertues, accompany all other vertues,
not Because there Are no other Precepts in the bible, but Because unless Humility go before all other Virtues, accompany all other Virtues,
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and follow after euery vertue, Pride will deflowre our holiest actions.
and follow After every virtue, Pride will deflower our Holiest actions.
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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;
In like manner S. Paul, 1 Cor. 13. seems to speak of Love, saying, that the First virtue in a Christian, is Love; the second, is Love;
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the third, yea, all required in a Christian is nothing else but Loue:
the third, yea, all required in a Christian is nothing Else but Love:
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therefore he saith, Though I speake with the tongue of men and Angels, and haue not Loue, I am as sounding brasse, and a tinckling Cymball.
Therefore he Says, Though I speak with the tongue of men and Angels, and have not Love, I am as sounding brass, and a tinkling Cymbal.
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And againe, Though I had the gift of Prophecie, and knew all secrets, and all knowledge;
And again, Though I had the gift of Prophecy, and knew all secrets, and all knowledge;
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yea, if I had all Faith, so that I could remoue mountaines, and had not Loue, I were nothing. yea, if I had all Faith, so that I could remove Mountains, and had not Love, I were nothing.
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And againe, Though I feede the poore with all my goods, and though I giue my body to be burned,
And again, Though I feed the poor with all my goods, and though I give my body to be burned,
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and haue not Loue, it profiteth mee nothing. Hence ariseth so many commendations of Loue in the Scripture;and have not Love, it profiteth me nothing. Hence arises so many commendations of Love in the Scripture;
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as, Loue enuyeth not, it suffereth all things, it beleeueth all things, it hopeth all things, it endureth all things.
as, Love enuyeth not, it suffers all things, it Believeth all things, it Hopes all things, it Endureth all things.
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It is the bond of perfection: the Royall Law: the great commandement: It is the bound of perfection: the Royal Law: the great Commandment:
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It is Christs owne precept: yea, God himselfe is tearmed by the name of Loue, 1 Iohn 4.8.
It is Christ own precept: yea, God himself is termed by the name of Love, 1 John 4.8.
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Hence the ancient Writers made so many exhortations to loue, and wrote so many commendations of Loue.
Hence the ancient Writers made so many exhortations to love, and wrote so many commendations of Love.
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Loue (saith Philo Iudaeus ) is NONLATINALPHABET, that is, a short word, but yet it containeth much matter to be spoken of:
Love (Says Philo Iudaeus) is, that is, a short word, but yet it Containeth much matter to be spoken of:
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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: like the grain of Mustard seed, the least of all other, yet grows so big as the Fowls of the air built their nests in the branches of it:
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so is Loue the abridgement of the whole Law: the end of the Commandements: the fulfilling of the whole Law: so is Love the abridgement of the Whole Law: the end of the commandments: the fulfilling of the Whole Law:
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Insomuch as Clement Alexandrinus calleth a louing man, a God: Insomuch as Clement Alexandrian calls a loving man, a God:
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Gregory Nazianzene being asked what was the best thing in the world, answered, Ʋnitie, Peace and Concord: and being asked the worst thing, answered, Hatred, Discord and Contention: this is illustrated by a Similitude.Gregory Nazianzene being asked what was the best thing in the world, answered, Ʋnitie, Peace and Concord: and being asked the worst thing, answered, Hatred, Discord and Contention: this is illustrated by a Similitude.
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As maine Ocean Seas, and deepe Riuers in themselues are fit for ships to saile in,
As main Ocean Seas, and deep rivers in themselves Are fit for ships to sail in,
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and to hinder the passage of enemies into the Country which they enuiron;
and to hinder the passage of enemies into the Country which they environ;
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but let them be cut into narrow channels and small gutters, then they are vnfit for eyther.
but let them be Cut into narrow channels and small gutters, then they Are unfit for either.
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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,
Eve 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 flourishes,
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for by dissention great things become small; yea, nothing at all. For Kingdomes (saith our Sauiour) diuided among themselues cannot endure.
for by dissension great things become small; yea, nothing At all. For Kingdoms (Says our Saviour) divided among themselves cannot endure.
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Though God had often foretolde of the miserable destruction of Hierusalem, which was performed by the Romanes,
Though God had often foretold of the miserable destruction of Jerusalem, which was performed by the Romans,
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yet nothing did worke their so speedy and lamentable ruine as their owne dissentions and ciuill warres within themselues:
yet nothing did work their so speedy and lamentable ruin as their own dissensions and civil wars within themselves:
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see this likewise verified in the aeconomicall gouernment.
see this likewise verified in the Economical government.
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Therefore it is vvorthy noting that Silurus hauing fourescore sonnes, seeing them at discord among themselues, tyed vp a great Faggot of stickes together,
Therefore it is worthy noting that Silurus having fourescore Sons, seeing them At discord among themselves, tied up a great Faggot of sticks together,
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and gaue to each sonne a piece of the cord which tyed them, and bad them all assaye to breake the Faggot, vvhich vvhen they had long endeuoured they could not effect;
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;
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vvhereupon the old man loosed the Faggot and gaue to euery sonne one single sticke, vvhich euery one could easily breake in sunder:
whereupon the old man loosed the Faggot and gave to every son one single stick, which every one could Easily break in sunder:
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euen so, while Christians and brethren vnite themselues in Loue and Charitie, so long it is hard for them to be ouerthrowne;
even so, while Christians and brothers unite themselves in Love and Charity, so long it is hard for them to be overthrown;
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but vvhen once they are at hatred within themselues, then the deuill easily ouercommeth them, for he goeth vp and downe like a roaring Lyon seeking vvhom he may deuoure:
but when once they Are At hatred within themselves, then the Devil Easily Overcometh them, for he Goes up and down like a roaring lion seeking whom he may devour:
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vvhere the Greeke is NONLATINALPHABET, quem, vvho in the singular number catching them one by one, not quos in the plurall number, vvhen they goe in couples.
where the Greek is, Whom, who in the singular number catching them one by one, not quos in the plural number, when they go in couples.
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Obserue likewise how discord in the members ouerthrow the priuate body of euery particular man;
Observe likewise how discord in the members overthrow the private body of every particular man;
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therefore it is a pretty fable in Aesope that at a certaine time the members in the body fell at dissention vvith the belly;
Therefore it is a pretty fable in Aesope that At a certain time the members in the body fell At dissension with the belly;
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the hand vvould reach it no meate, the foote vvould goe for no meat, in the end all the whole body vvaxed so feeble as it was ready to perish;
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;
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then the hand would reach meat, the foot fetch meat, the mouth chawe meat; but alas, it was too late to shut the doore after the Steed vvas stolne,
then the hand would reach meat, the foot fetch meat, the Mouth chew meat; but alas, it was too late to shut the door After the Steed was stolen,
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for the belly was so faint and weake as it was able to receiue no meate,
for the belly was so faint and weak as it was able to receive no meat,
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and so the vvhole body was consumed, and as dissention ouerthroweth kingdomes, priuate families, the soules and bodies of men;
and so the Whole body was consumed, and as dissension Overthroweth kingdoms, private families, the Souls and bodies of men;
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euen so it doth wholy consume the wealth and estates of men, as is seene in the lame man and the blinde man, of which, one for want of lims vvas not able to goe, the other for want of eyes could not see to goe,
even so it does 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,
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vntill at last they agreed together that the blinde man should carry the lame man, & the lame man should guide the blinde man:
until At last they agreed together that the blind man should carry the lame man, & the lame man should guide the blind man:
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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;
thus they went on well and quietly, until the lame man had espied an Oyster, then they fell At dissension to whom it did belong;
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the lame man challenged it, because he espyed it out, the blinde man sayd it was his,
the lame man challenged it, Because he espied it out, the blind man said it was his,
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because his legs did fetch it;
Because his legs did fetch it;
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to be short, in the end they determined to be iudged by the next man they met:
to be short, in the end they determined to be judged by the next man they met:
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this man being a Lawyer, made an equall distribution, hee gaue each of them a shell,
this man being a Lawyer, made an equal distribution, he gave each of them a shell,
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and kept the meate to himselfe:
and kept the meat to himself:
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and euen so goe on in suites and iarres at last ye vvill find the Lawyer to be like the Butlers boxe at Christmas, whosoeuer is a looser that is a gainer.
and even so go on in suits and jars At last you will find the Lawyer to be like the Butlers box At Christmas, whosoever is a looser that is a gainer.
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Wee which liue in this latter age of the vvorld haue beene long time the schollers of Saint Paul and Saint Peter, but vvee could neuer yet take foorth our lesson so farre foorth as Saint Iames, or Saint Iohn, wee haue learned of Saint Paul to beleeue well,
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,
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but not of Saint of Iames to bring forth good workes which are the fruits of faith:
but not of Saint of James to bring forth good works which Are the fruits of faith:
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vvee haue learned of Saint Peter to feede Christs flocke, and the people to be fed of the shepheard,
we have learned of Saint Peter to feed Christ flock, and the people to be fed of the shepherd,
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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,
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,
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so are his Epistles filled with words of loue, and drops of fatherly affection, as Babes, little Babes, Children, little children, Beloued, deerely beloued.
so Are his Epistles filled with words of love, and drops of fatherly affection, as Babes, little Babes, Children, little children, beloved, dearly Beloved.
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We reade of countries and Ilands which doe not nourish any vile or poyson some creatures,
We read of countries and Lands which do not nourish any vile or poison Some creatures,
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but neuer can we reade of a common-wealth wherein liued men whose hearts were voyde of enuy, hatred and malice.
but never can we read of a commonwealth wherein lived men whose hearts were void of envy, hatred and malice.
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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; 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;
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wherefore as euer, so especially now in these last dayes had we need to exhort to loue;
Wherefore as ever, so especially now in these last days had we need to exhort to love;
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for as the vvorld waxeth old, so men in the world waxe old;
for as the world Waxes old, so men in the world wax old;
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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 of old men go stooping downward, so the Souls of men in this age go groveling to earthly possessions, not minding heavenly inheritances,
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and as the bodies in olde age vvaxe cold and want the heate of nature,
and as the bodies in old age wax cold and want the heat of nature,
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so the soules of men in this age waxe cold and want the heate of charitie:
so the Souls of men in this age wax cold and want the heat of charity:
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therefore if euer then now had this lesson of Loue need to be enforced, not particularly to Ministers onely,
Therefore if ever then now had this Lesson of Love need to be Enforced, not particularly to Ministers only,
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least then Lay-men say, quod supra nos nihil ad nos (that is) vvhat is aboue vs pertaineth not to vs:
lest then Laymen say, quod supra nos nihil ad nos (that is) what is above us pertaineth not to us:
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nor to the Lay-men onely, least the Clergy say, id populus curet, that is, let Lay-men Loue, let vs disagree:
nor to the Laymen only, lest the Clergy say, id populus curet, that is, let Laymen Love, let us disagree:
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but it is generally to be enforced vnto all, of what sort or condition soeuer he be.
but it is generally to be Enforced unto all, of what sort or condition soever he be.
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Read the Scripture, you shall find how often loue is commanded;
Read the Scripture, you shall find how often love is commanded;
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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,
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,
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as appeareth by Gods often requiring loue of vs:
as appears by God's often requiring love of us:
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the Wife which loueth her husband will fit her selfe to his humour, she will do that which he delighteth in:
the Wife which loves her husband will fit her self to his humour, she will do that which he delights in:
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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;
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;
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for loue is likened vnto precious oyntment, which powred foorth, maketh a svveet sauour ouer all the roome: for love is likened unto precious ointment, which poured forth, makes a sweet savour over all the room:
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so is loue a sweet smelling sacrifice in the nostrils of God;
so is love a sweet smelling sacrifice in the nostrils of God;
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hee calling himselfe the God of Loue, saying also, that hee hateth him which rayseth vp contentions among brethren; he calling himself the God of Love, saying also, that he hates him which raises up contentions among brothers;
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but in Ecclesiasticus Chap. 25. Three things reioyce mee, 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.
but in Ecclesiasticus Chap. 25. Three things rejoice me, and by them am I beautified before God and men, the unity of brothers, the love of neighbours, a man and wife that agree together.
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This is seene in that Dauid, a man after Gods owne heart, must not builde an house to God:
This is seen in that David, a man After God's own heart, must not build an house to God:
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and why? because his hands had beene embrued with blood:
and why? Because his hands had been embrued with blood:
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but Salomon his sonne a king vvhich raigned in peace, was commanded to builde a Temple to God. but Solomon his son a King which reigned in peace, was commanded to build a Temple to God.
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And IESVS CHRIST vvhich was borne into the world to make peace betweene God and man, was borne vnder Augustus Caesar, at that time,
And JESUS CHRIST which was born into the world to make peace between God and man, was born under Augustus Caesar, At that time,
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when the vvhole vvorld was at peace;
when the Whole world was At peace;
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therefore seeke peace and ensue it, follow after loue, pray with Saint Bernard on the Canticles, Domine pacem volo, pacem cupio & nihil amplius:
Therefore seek peace and ensue it, follow After love, pray with Saint Bernard on the Canticles, Domine pacem volo, pacem Cupio & nihil Amplius:
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O Lord I desire peace, I seeke peace and nothing else. Oh Lord I desire peace, I seek peace and nothing Else.
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Wherefore, doth thy brother offend thee put it vp? refer him to God, who will reuenge thee. Veterem iniuriam ferendo vitabis nouam:
Wherefore, does thy brother offend thee put it up? refer him to God, who will revenge thee. Veterem iniuriam ferendo vitabis nouam:
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By suffering an olde iniury, thou shalt eschew a new wrong, as wee see in a brawling Curre,
By suffering an old injury, thou shalt eschew a new wrong, as we see in a brawling Cur,
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if hee barke at thee, and thou ride on, and not regard it, the dogge will be quiet;
if he bark At thee, and thou ride on, and not regard it, the dog will be quiet;
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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.
but if thou offer to chide him, to strike At him, or to hurt him, then he flies At thee more furiously then At the beginning.
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A coale of fire let alone will out and dye of it selfe, but blow it,
A coal of fire let alone will out and die of it self, but blow it,
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and it will burne afresh and as hot as before:
and it will burn afresh and as hight as before:
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so wrongs and iniuries let alone, will in time dye and be forgotten, but if they be repeated,
so wrongs and injuries let alone, will in time die and be forgotten, but if they be repeated,
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and often rehearsed, they will increase.
and often rehearsed, they will increase.
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I, but thou wilt say, for my owne part, I can be contented to liue in peace,
I, but thou wilt say, for my own part, I can be contented to live in peace,
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but my neighbour is alwayes beginning with mee, and offering me wrong first;
but my neighbour is always beginning with me, and offering me wrong First;
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what should I doe in such a case? Tread on a worme, and it will trune againe. To this I answere:
what should I do in such a case? Tread on a worm, and it will trune again. To this I answer:
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Know what the Heathen Orator saith; Nulla laus est ibi esse integrum vbi nemo est qui aut velit, aut conetur corrumpere:
Know what the Heathen Orator Says; Nulla laus est There esse integrum vbi nemo est qui Or velit, Or conetur corrumpere:
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It is no commendations to be an honest man when thou canst not tell how to be dishonest:
It is no commendations to be an honest man when thou Canst not tell how to be dishonest:
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for example, What credit is it for a man to say he neuer did commit adultery,
for Exampl, What credit is it for a man to say he never did commit adultery,
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when as hee neuer came into company where Women were? What glory is it for a man to be neuer drunken,
when as he never Come into company where Women were? What glory is it for a man to be never drunken,
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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,
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,
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when as no neighbour thou hast doth offer thee any wrong or iniury.
when as no neighbour thou hast does offer thee any wrong or injury.
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Wherefore hee which offereth thee wrong, giueth thee occasion of patience, not of anger and reuenge;
Wherefore he which Offereth thee wrong, gives thee occasion of patience, not of anger and revenge;
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so that euery one should say of him which offereth wrong, as Dauid said of the cursing of Shimei; Suffer him to curse, for the Lord hath bidden him;
so that every one should say of him which Offereth wrong, as David said of the cursing of Shimei; Suffer him to curse, for the Lord hath bidden him;
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it may be the Lord will looke on mine affliction, and doe me good for his cursing this day: it may be the Lord will look on mine affliction, and do me good for his cursing this day:
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so put vp wrong, referre all to God.
so put up wrong, refer all to God.
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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:
Saint Cyprian Says well, Quid Glory 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:
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and what shame is it for vs to suffer wrong for Christs sake, who before hath endured much more for our sakes?
and what shame is it for us to suffer wrong for Christ sake, who before hath endured much more for our sakes?
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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:Socrates the wise Philosopher walking in the streets, pulled off his hat to one whom he met, which man uncivilly passed by, and left Socrates unsaluted:
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whereupon one said vnto Socrates, Why are you not angry with that vnmannerly companion? To whom Socrates replyed,
whereupon one said unto Socrates, Why Are you not angry with that unmannerly Companion? To whom Socrates replied,
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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:
If I had met one with a crooked back, and which had a body more deformed then my self, should I be angry with him? To whom the other answered, No truly:
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and then much lesse haue I cause to be displeased with one that hath a vvorse minde then I, said the the Philosopher.
and then much less have I cause to be displeased with one that hath a Worse mind then I, said thee the Philosopher.
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Euen so, to make some application to vs Christians: Hath thy neighbour done thee iniurie? Surely this proceedeth out of his Soules infirmitie,
Eve so, to make Some application to us Christians: Hath thy neighbour done thee injury? Surely this Proceedeth out of his Souls infirmity,
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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.
and Therefore be not offended Because he hath a Worse Soul then thy self: for indeed in stead of hurting him again, thou hast more need to pity him, and to pray for him.
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I, but thou wilt peraduenture say, The offences are not small and ordinary, but great and haynous, such as flesh and bloud cannot endure.
I, but thou wilt Peradventure say, The offences Are not small and ordinary, but great and heinous, such as Flesh and blood cannot endure.
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Alas beloued, Flesh and bloud shall neuer enter into the Kingdome of Heauen, but he which is borne of water and the Spirit: Alas Beloved, Flesh and blood shall never enter into the Kingdom of Heaven, but he which is born of water and the Spirit:
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and know thus much that the greatest iniuries offered vnto thee are not comparable to the least sinne thou committest against GOD:
and know thus much that the greatest injuries offered unto thee Are not comparable to the least sin thou Committest against GOD:
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for the greater the obiect offended, the greater is the sinne committed.
for the greater the Object offended, the greater is the sin committed.
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Offer to kill an ordinary man, and not effect it, thou hast but a small punishment;
Offer to kill an ordinary man, and not Effect it, thou hast but a small punishment;
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but offer to kill the King, and thou art punished in the highest degree:
but offer to kill the King, and thou art punished in the highest degree:
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thus you see how one and the selfe-same sinne is greater and lesser in regard of the obiect offended;
thus you see how one and the selfsame sin is greater and lesser in regard of the Object offended;
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now then almighty God being infinite and eternall, the least sinne against him, deserueth infinite and eternall punishment.
now then almighty God being infinite and Eternal, the least sin against him, deserves infinite and Eternal punishment.
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How then canst thou hope for pardon from God for thy great sins against him,
How then Canst thou hope for pardon from God for thy great Sins against him,
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when thou wilt not forgiue thy neighbour his small sinnes against thee, in comparison? 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:
when thou wilt not forgive thy neighbour his small Sins against thee, in comparison? as our Saviour sets forth At large in the Parable of the unthankful Servant, who having to himself forgiven tenne thousand Talents, would not forgive his Fellow servant one hundred pence:
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this Master is God, this Seruant to vvhom tenne thousand Talents are remitted, is euery Christian which hath his sins washed away in the bloud of Christ:
this Master is God, this Servant to whom tenne thousand Talents Are remitted, is every Christian which hath his Sins washed away in the blood of christ:
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these hundred pence of the fellow-seruant, are those small sinnes which one brother offereth to another.
these hundred pence of the Fellow servant, Are those small Sins which one brother Offereth to Another.
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A Talent was then two hundred pounds, then what difference is betwixt twenty hundred thousand pounds,
A Talon was then two hundred pounds, then what difference is betwixt twenty hundred thousand pounds,
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and one hundred pence, so much difference and more is there betweene our sinnes to GOD, and our Brothers to vs.
and one hundred pence, so much difference and more is there between our Sins to GOD, and our Brother's to us
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O then for shame good Christian speake not of the greatnesse of thy wrongs, but rather pray so much more earnestly to God,
Oh then for shame good Christian speak not of the greatness of thy wrongs, but rather pray so much more earnestly to God,
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and say with our Sauiour, Father forgiue them, they know not what they doe:
and say with our Saviour, Father forgive them, they know not what they do:
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And with the blessed Martyr Saint Steuen, cry, O Lord lay not their sinnes vnto their charge.
And with the blessed Martyr Saint Stephen, cry, Oh Lord lay not their Sins unto their charge.
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Imitate Almighty God, who is quicke to shew mercy, as wee see in the Prodigall Sonne, to vvhom hee ranne forth speedily,
Imitate Almighty God, who is quick to show mercy, as we see in the Prodigal Son, to whom he ran forth speedily,
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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, but walking;
and with all haste embraced him: but God is slow to anger and revenge; for when he Come to Punish Adam in Paradise, he Come not running, but walking;
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and that not in the heate of the day, but in the coole of the euening:
and that not in the heat of the day, but in the cool of the evening:
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euen so, be thou swift to forgiue thine enemie.
even so, be thou swift to forgive thine enemy.
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Let not the Sunne goe downe vpon thy wrath, but be slow to anger and reuenge: Let not the Sun go down upon thy wrath, but be slow to anger and revenge:
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for, hee which is angry with his Brother vnaduisedly, shall be culpable of Iudgement.
for, he which is angry with his Brother unadvisedly, shall be culpable of Judgement.
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I, but thou wilt yet say, I can be contented to liue in peace, to forgiue great wrongs,
I, but thou wilt yet say, I can be contented to live in peace, to forgive great wrongs,
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but I am often wronged, and still iniured, I can neuer liue in quiet.
but I am often wronged, and still injured, I can never live in quiet.
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Know thus much my beloued, that not in one or two things, but in many things wee all sinne against God:
Know thus much my Beloved, that not in one or two things, but in many things we all sin against God:
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and who is hee which knoweth all his iniquities? Had not euery one neede to pray with Dauid, Lord clense me from my secret sinnes? 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, but seauenty times seauen times in one day.
and who is he which Knoweth all his iniquities? Had not every one need to pray with David, Lord cleanse me from my secret Sins? Does not our Saviour teach us daily to pray, Forgive us our Trespasses? And also daily to practise forgiveness to our brother sin he not seauen times, but seauenty times seauen times in one day.
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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,
Consult not Therefore with Flesh and blood, but submit thy self 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,
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and with all thy minde, and that the second is like vnto this, Thou shalt loue thy neighbour as thy selfe. and with all thy mind, and that the second is like unto this, Thou shalt love thy neighbour as thy self.
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Wherefore be not a Christian in shew, but in deedes, imitate thy Sauiour Iesus, who doth not onely not hate his enemies,
Wherefore be not a Christian in show, but in Deeds, imitate thy Saviour Iesus, who does not only not hate his enemies,
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but bestoweth many benefits vpon them, as, his Sunne shineth vpon the iust and vniust, his raine falleth vpon the good and bad:
but bestoweth many benefits upon them, as, his Sun shines upon the just and unjust, his rain falls upon the good and bad:
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so do not onely not reuenge thee on thy enemie, but loue him, doe him good, and pray for him: and reason good;
so do not only not revenge thee on thy enemy, but love him, do him good, and pray for him: and reason good;
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for if GOD the Creator spareth his Creature, much more must thou spare thy Fellow-Creature:
for if GOD the Creator spares his Creature, much more must thou spare thy Fellow-Creature:
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if GOD, the Lord of all, doe forgiue his Seruants, then must thou forgiue thy Fellow-seruants,
if GOD, the Lord of all, do forgive his Servants, then must thou forgive thy Fellow servants,
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Wherefore embrace loue with all men, If thine enemy be hungry, feede him; if hee be thirsty, giue him drinke;
Wherefore embrace love with all men, If thine enemy be hungry, feed him; if he be thirsty, give him drink;
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if hee be naked, clothe him: for in so doing thou shalt heape coales of fire vpon his head: if he be naked, cloth him: for in so doing thou shalt heap coals of fire upon his head:
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that is, saith Saint Augustine, thou shalt stirre vp in thine enemie the burning zeale and sorrow of Repentance, causing him to grieue, that hee hath offended that man, vvho is so ready to succour and to relieue his vvants and miseries.
that is, Says Saint Augustine, 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 succour and to relieve his Wants and misery's.
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To conclude this first point, Seeke peace and ensue it, if it be possible: as much as in you is, haue peace with all men:
To conclude this First point, Seek peace and ensue it, if it be possible: as much as in you is, have peace with all men:
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For (as Saint Iohn saith) hee which hateth his Brother is a murderer; and wee know no murderer hath eternall life abiding in him.
For (as Saint John Says) he which hates his Brother is a murderer; and we know no murderer hath Eternal life abiding in him.
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But (as the same Apostle saith) let vs loue one another, for loue commeth of God,
But (as the same Apostle Says) let us love one Another, for love comes of God,
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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.
and every one which loves, is born of God, and Knoweth God. And so I pass unto the Object whom we must love, namely, our Neighbour. Thou shalt love thy Neighbour.
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] Difficile est humanam animam nihil amare: ] Difficile est humanam animam nihil amare:
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(saith Saint Hierome ) It is hard that the Soule of man should loue nothing:
(Says Faint Jerome) It is hard that the Soul of man should love nothing:
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for, Nihili est qui nihil amat:
for, Nihil est qui nihil amat:
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(saith Plautus ) Hee is to be esteemed as nothing which loueth nothing, especially seeing there are so many obiects for to loue.
(Says Plautus) He is to be esteemed as nothing which loves nothing, especially seeing there Are so many objects for to love.
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In which respect it is obserued, that there is no one word in the Greeke tongue, which receiueth so many Compositions,
In which respect it is observed, that there is no one word in the Greek tongue, which receiveth so many Compositions,
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as the word NONLATINALPHABET, Loue. There is, NONLATINALPHABET, NONLATINALPHABET, NONLATINALPHABET, NONLATINALPHABET, that is, The drunkards loue. The Leachers loue. Ambitious loue. Pleasures loue, &c.
as the word, Love. There is,,,,, that is, The drunkards love. The Leachers love. Ambitious love. Pleasures love, etc.
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But of all other obiects of loue, Saint Augustine doth reckon vp foure, as most principall, saying;
But of all other objects of love, Saint Augustine does reckon up foure, as most principal, saying;
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Quatuor sunt, &c. There are foure things especially to be beloued:Quatuor sunt, etc. There Are foure things especially to be Beloved:
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one which is aboue vs, (that is, God:) another, what wee are, (that is, our selues:) the third, which is neere vnto vs, (that is, our neighbour:) the fourth, vvhich is beneath vs, (that is, our bodies.) This present occasion offereth to speake onely of the third:
one which is above us, (that is, God:) Another, what we Are, (that is, our selves:) 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:
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and here one may aske with the Expounder of the Law, Who is my neighbour? Indeede the Iewes in Christs time esteemed none their neighbours but their friends:
and Here one may ask with the Expounder of the Law, Who is my neighbour? Indeed the Iewes in Christ time esteemed none their neighbours but their Friends:
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the simple sort thinke them onely their neighbours who dwell neere vnto them:
the simple sort think them only their neighbours who dwell near unto them:
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Saint Chrysostome hee saith, By neighbour is vnderstood Iesus Christ, because hee is the true Samaritane, which poureth Oyle and Wine into our soares. Saint Chrysostom he Says, By neighbour is understood Iesus christ, Because he is the true Samaritan, which pours Oil and Wine into our soars.
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But Saint Augustine most truely telleth vs, Proximus hoc loco, non sanguinis propinquitate, sed rationis societate pensandus est, in qua socij sunt omnes homines:
But Saint Augustine most truly Telleth us, Proximus hoc loco, non Blood propinquitate, sed rationis Societate pensandus est, in qua socij sunt omnes homines:
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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:
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:
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now euery man being a reasonable Creature, euery man is therefore our neighbour. Againe, the same Father sheweth three things, in which we are all neighbours:
now every man being a reasonable Creature, every man is Therefore our neighbour. Again, the same Father shows three things, in which we Are all neighbours:
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first, in that wee are all borne alike: secondly, in that wee all dye alike: thirdly, in that vvee all hope alike for the heauenly inheritance:
First, in that we Are all born alike: secondly, in that we all die alike: Thirdly, in that we all hope alike for the heavenly inheritance:
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And Saint Hierome giueth a most vvitty and pithy reason why euery man is our neighbour, be hee friend or foe, Christian or Infidell,
And Saint Jerome gives a most witty and pithy reason why every man is our neighbour, be he friend or foe, Christian or Infidel,
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and that because it is commaunded, Thou shalt not lye with thy neighbours Wife:
and that Because it is commanded, Thou shalt not lie with thy neighbours Wife:
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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:
now if Neighbour be only Christians and Friends, then it were lawful to lie, and commit adultery with Turkes, Iewes, Infidels, and with our enemies; but this is most wicked:
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and therefore by consequent, euery man is our neighbour.
and Therefore by consequent, every man is our neighbour.
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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 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,
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and to stirre vs vp to loue our Neighbour.
and to stir us up to love our Neighbour.
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The first reason enforcing loue (besides the infinite places in Scripture commanding vs) is taken from necessitie:
The First reason enforcing love (beside the infinite places in Scripture commanding us) is taken from necessity:
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Hee that loueth not, knoweth not God, for God is Loue: He that loves not, Knoweth not God, for God is Love:
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so then as the body seuered from the soule, is nothing else but a dead carkasse and a senselesse truncke;
so then as the body severed from the soul, is nothing Else but a dead carcase and a senseless trunk;
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so the soule vnited to the body, and yet voyde of loue, is dead, and senselesse in spirituall things:
so the soul united to the body, and yet void of love, is dead, and senseless in spiritual things:
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for, as the Apostle saith, Hee which hateth his brother is a man-slayer, and wee know no murderer hath eternall life abiding in him.
for, as the Apostle Says, He which hates his brother is a manslayer, and we know no murderer hath Eternal life abiding in him.
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And indeede how can we loue Christ which is our head, and hate our neighbours which are his members.
And indeed how can we love christ which is our head, and hate our neighbours which Are his members.
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If a man should stroake one on the head vvith his hand, speake him faire vvith his tongue,
If a man should stroke one on the head with his hand, speak him fair with his tongue,
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and yet in the meane time, did beate and cut his body with a sword, no man would thinke he loued that man:
and yet in the mean time, did beat and Cut his body with a sword, no man would think he loved that man:
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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, that if GOD so loued vs,
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, that if GOD so loved us,
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then ought wee to loue one another; now God so loued vs, as to dye for vs when wee were his enemies,
then ought we to love one Another; now God so loved us, as to die for us when we were his enemies,
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then must wee loue one another, though vvee are enemies one to the other: for to requite good for good is the part of humanitie;
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;
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to requite euill for euill, is the tricke of a beast; to repay euill for good, is the property of a Diuell;
to requite evil for evil, is the trick of a beast; to repay evil for good, is the property of a devil;
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but to repay good for euill, to blesse him which curseth thee, is the dutie of euery true Christian whatsoeuer he be:
but to repay good for evil, to bless him which Curseth thee, is the duty of every true Christian whatsoever he be:
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For, by this shall all men know if yee be my Disciples, if yee loue one another. For, by this shall all men know if ye be my Disciples, if ye love one Another.
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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;
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;
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or all the Fishes, of the great Whale; or all the Birds, of the surmounting Eagle;
or all the Fish, of the great Whale; or all the Birds, of the surmounting Eagl;
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or all the Beasts, of the huge Elephant; or all the Plants, of the tall Cedar:
or all the Beasts, of the huge Elephant; or all the Plants, of the tall Cedar:
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but vvee reade in the Scripture, that GOD made all mankinde of one and the same Adam, which teacheth vs thus much, saith S. Augustine, that wee should all liue like brethren,
but we read in the Scripture, that GOD made all mankind of one and the same Adam, which Teaches us thus much, Says S. Augustine, that we should all live like brothers,
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and loue as one, because we proceede from one.
and love as one, Because we proceed from one.
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And Lactantius saith very well, if we all proceede from one man, whom God did make,
And Lactantius Says very well, if we all proceed from one man, whom God did make,
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then are wee all of consanguinitie, and therefore it is a great sinne to hate euen a wicked man.
then Are we all of consanguinity, and Therefore it is a great sin to hate even a wicked man.
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Looke also a little vnto our procreation and bringing forth into the world:
Look also a little unto our procreation and bringing forth into the world:
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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,
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,
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and Barkes to defend the colde Frosts in Winter:
and Barks to defend the cold Frosts in Winter:
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among the Birds, the Eagle hath her claw, the Porcupine her quils, the Crane her bill, the Hawke his tallent:
among the Birds, the Eagl hath her claw, the Porcupine her quils, the Crane her bill, the Hawk his talent:
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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 Beasts of the Forest, the lion hath his tail, the Bear his paw, the Bull his horn, the Boar his tusk:
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among the Fishes of the Sea, the Sepia hath a mist of Incke, the Crabbe his shell, the Polypus his change of colours:
among the Fish of the Sea, the Sepia hath a missed of Ink, the Crab his shell, the Polypus his change of colours:
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thus euery creature commeth forth with some defence for it selfe, with offence for it foe;
thus every creature comes forth with Some defence for it self, with offence for it foe;
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onely man, poore miserable man, commeth naked into the vvorld:
only man, poor miserable man, comes naked into the world:
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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,
whereby Nature her self the Common parent of all, does teach us, that man of all creatures, should be most loving and peaceable one to Another,
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as hauing speech giuen vnto him, which is denied to other Creatures, to make him more sociable.
as having speech given unto him, which is denied to other Creatures, to make him more sociable.
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Wherefore let there be that loue betweene man and man, as is betweene beast and beast.
Wherefore let there be that love between man and man, as is between beast and beast.
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If one Sheepe be faint, the vvhole flocke will stand betweene it and the Sun vntill it be comforted.
If one Sheep be faint, the Whole flock will stand between it and the Sun until it be comforted.
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Among the Bees, aegrotante vna lamentantur omnes: If one Bee doe waxe faint, all the whole Hiue doth mourne.
Among the Bees, suffering Una lamentantur omnes: If one Bee do wax faint, all the Whole Hive does mourn.
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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.
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.
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Wee reade of thankfull Lyons, kinde Eagles, louing Dogs, Wolues haue nourished some men, Beares haue suckled others:
we read of thankful Lyons, kind Eagles, loving Dogs, Wolves have nourished Some men, Bears have suckled Others:
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in the Scripture wee reade how Elias was fed by Rauens: Daniel was safe in the middest of Lyons:
in the Scripture we read how Elias was fed by Ravens: daniel was safe in the midst of Lyons:
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Dogs did licke the soares of poore Lazarus: the Viper did not hurt S. Paul. O cum detestandam humanae malitiae crudelitatem!
Dogs did lick the soars of poor Lazarus: the Viper did not hurt S. Paul. O cum detestandam humanae malitiae crudelitatem!
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Aues pascunt, Ferae parcunt, homines saeuiunt, saith Saint Cyprian, O the most detestable cruelty of mans malice!Aues pascunt, Ferae parcunt, homines saeuiunt, Says Saint Cyprian, Oh the most detestable cruelty of men malice!
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the Birds feede vs, the Beasts doe spare vs, and yet one man is a Wolfe, yea, a Diuell to another:
the Birds feed us, the Beasts do spare us, and yet one man is a Wolf, yea, a devil to Another:
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well yet let one man be as louing to another, as the Diuels are among themselues,
well yet let one man be as loving to Another, as the Devils Are among themselves,
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for they vvill ioyne together to the destruction of man, as vvee see by him vvho said his name vvas Legion, because vve are many;
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;
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and so let vs loue together to destroy the Diuell. and so let us love together to destroy the devil.
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All men of one trade will alwayes ioyne together for the maintenance of their trade, so wee being all Christians, hauing one Father, one Redeemer, one Sanctifier, one Mother the Church, partakers of one Baptisme, one Faith,
All men of one trade will always join together for the maintenance of their trade, so we being all Christians, having one Father, one Redeemer, one Sanctifier, one Mother the Church, partakers of one Baptism, one Faith,
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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.
and hoping for one Kingdom in Heaven, must needs unite our selves in hearty Love and Christian charity thereby the better to overcome the World, the Flesh, and the devil.
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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.
The third reason to stir us up to love our neighbour, is taken from nature; which Teaches the perfection of all things to consist in unity.
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Looke vpon the heauens, there is one motion of the Sunne, another of the Moone, another of the Starres,
Look upon the heavens, there is one motion of the Sun, Another of the Moon, Another of the Stars,
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yet they are all carryed about motu primi mobilis, by the motion of the first moueable:
yet they Are all carried about motu Primi mobilis, by the motion of the First moveable:
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descend lower to the foure Elements, Fire, Water, Ayre, Earth, vvhat more differing then their qualities hot and cold, moyst and drye? yet all these agree together to the making of one mixed body and solled substance:
descend lower to the foure Elements, Fire, Water, Air, Earth, what more differing then their qualities hight and cold, moist and dry? yet all these agree together to the making of one mixed body and solled substance:
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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;
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;
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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.
all those parts differ one from Another, yet all have their perfection from one and the selfsame root which is grounded in the earth.
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Looke vpon the Beastes and Fowles, no one Beast or Bird of the same kinde will hurt another:
Look upon the Beasts and Fowls, no one Beast or Bird of the same kind will hurt Another:
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as the Hawke flyeth after the Partrich, not another Hawke;
as the Hawk flies After the Partridge, not Another Hawk;
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the bloud-Hound pulleth downe the Deere, not another Hound, and so man should not haue vvarre with man, but with the Deuill.
the bloud-Hound pulls down the Dear, not Another Hound, and so man should not have war with man, but with the devil.
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Come vnto man the most excellent creature in nature, and see how euery thing in him tendeth vnto vnitie: for his outward parts;
Come unto man the most excellent creature in nature, and see how every thing in him tendeth unto unity: for his outward parts;
np1 p-acp n1 dt av-ds j n1 p-acp n1, cc vvb c-crq d n1 p-acp pno31 vvz p-acp n1: c-acp po31 j n2;
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the eye cannot say to the foote, I haue no neede of thee, but the eye guideth the foote, the foote beareth the eye, one member receiueth into the body what is necessary, another euacuateth and casteth out of the body vvhat is superfluous,
the eye cannot say to the foot, I have no need of thee, but the eye guideth the foot, the foot bears the eye, one member receiveth into the body what is necessary, Another evacuateth and Cast out of the body what is superfluous,
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yet all seruing for the good of the vvhole body.
yet all serving for the good of the Whole body.
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View the inward parts of man, how many seuerall Nerues and sinewes are there in the body? yet all from one head the braine:
View the inward parts of man, how many several Nerves and sinews Are there in the body? yet all from one head the brain:
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how much blood dispersed thorow seuerall veines, yet all from one fountaine the liuer; how many spirits and motions, yet all from the heart:
how much blood dispersed thorough several Veins, yet all from one fountain the liver; how many spirits and motions, yet all from the heart:
c-crq d n1 vvn p-acp j n2, av d p-acp crd n1 dt n1; c-crq d n2 cc n2, av d p-acp dt n1:
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from these three principall parts the Head, the Liuer, the Heart, are diffused into the vvhole man, Life, Sence, and Motion;
from these three principal parts the Head, the Liver, the Heart, Are diffused into the Whole man, Life, Sense, and Motion;
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yet these three haue but one head, vvhich is the soule of man: and as Philosophy telleth vs, Anima est tota in toto & tota in qualibet parte:
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 parte:
av d crd vhb cc-acp crd n1, r-crq vbz dt n1 pp-f n1: cc c-acp n1 vvz pno12, fw-la fw-la fw-la p-acp fw-la cc fw-la p-acp fw-la fw-la:
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The soule is alike whole in the vvhole body as in the little finger, and alike whole in the little finger as in the whole body:
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:
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wherefore embrace loue, seeke peace, vvithout vvhich no man shall see GOD.
Wherefore embrace love, seek peace, without which no man shall see GOD.
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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.
Is then thy enemy greater then thou art? be quiet, & tibi parce, spare thy self, meddle not with one that is Mightier then thy self.
vbz av po21 n1 jc cs pns21 vb2r? vbb j-jn, cc fw-la fw-fr, vvb po21 n1, vvb xx p-acp pi cst vbz jc cs po21 n1.
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The Toade may swel till he burst, before he be so bigge as the Oxe.
The Toad may swell till he burst, before he be so big as the Ox.
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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;
Is thy enemy less then thy self? (impar congressus Achilles) parce sibi, spare him, it is no glory for a man to beatrice a Boy;
vbz po21 n1 av-dc cs po21 n1? (n1 fw-la np1) fw-fr fw-la, vvb pno31, pn31 vbz dx n1 p-acp dt n1 pc-acp vvi dt n1;
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no credit for a great rich man to oppresse a poore meane man: the Lyon will seldome meddle with a vvoman, but neuer with a little childe.
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.
dx n1 p-acp dt j j n1 pc-acp vvi dt j j n1: dt n1 vmb av vvi p-acp dt n1, cc-acp av-x p-acp dt j n1.
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Is thy enemy thine equal? Salomon telleth thee, that the discretion of a man deferreth his anger, and his glory is to passe by an offence.
Is thy enemy thine equal? Solomon Telleth thee, that the discretion of a man deferreth his anger, and his glory is to pass by an offence.
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Thou wilt spend fiue pounds to make him spend ten, this is but to be the enuious man.
Thou wilt spend fiue pounds to make him spend ten, this is but to be the envious man.
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It was once granted that the enuious man, and the couetous man should both haue their wishes,
It was once granted that the envious man, and the covetous man should both have their wishes,
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and hee which wished last should haue the first mans vvish doubled;
and he which wished last should have the First men wish doubled;
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so they did much striue vvho should vvish last, in the end it vvas graunted to the couetous man:
so they did much strive who should wish last, in the end it was granted to the covetous man:
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heereupon the enuious man vvished one of his eyes to be put out;
hereupon the envious man wished one of his eyes to be put out;
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vvhich done, the couetous man hath both his put out, so then to spend twenty pounds to make thy neighbour spend fortie, is to be but enuious, make the best of it.
which done, the covetous man hath both his put out, so then to spend twenty pounds to make thy neighbour spend fortie, is to be but envious, make the best of it.
r-crq vdn, dt j n1 vhz d po31 vvi av, av av pc-acp vvi crd n2 pc-acp vvi po21 n1 vvi crd, vbz pc-acp vbi p-acp j, vvb dt js pp-f pn31.
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It is but like too boyes at boxes, the one getteth a blew face, the other a bloody nose,
It is but like too boys At boxes, the one gets a blue face, the other a bloody nose,
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but both of them are well beaten. Aesope telleth vs a fable how the Mouse and the Frog would needes fight together,
but both of them Are well beaten. Aesope Telleth us a fable how the Mouse and the Frog would needs fight together,
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and in the middest of the battell came the Kite and deuoured them both:
and in the midst of the battle Come the Kite and devoured them both:
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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,
even so take heed, while neighbours Are At variance among themselves, seeking to do mischief one to other, suddenly comes death and Takes them all away,
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and vvhen they are thus dead in their hatred and malice, let the diuell alone to torment them all.
and when they Are thus dead in their hatred and malice, let the Devil alone to torment them all.
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To shut vp this point with S. Augustine his counsell, saying, Seeing euery man as hee is a man, is thy neighbour, To shut up this point with S. Augustine his counsel, saying, Seeing every man as he is a man, is thy neighbour,
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but as hee is an euill man and offereth vvrong, he is not onely thy enemy but his owne foe,
but as he is an evil man and Offereth wrong, he is not only thy enemy but his own foe,
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therefore loue in him his soule and his body, that is, loue thy neighbour whom God hath made, but hate and detest his malice,
Therefore love in him his soul and his body, that is, love thy neighbour whom God hath made, but hate and detest his malice,
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and other sinnes vvhich the Diuell hath by temptations worked into his soule, so shalt thou be like a wise Phisition who loueth his patient, and hateth his disease.
and other Sins which the devil hath by temptations worked into his soul, so shalt thou be like a wise physician who loves his patient, and hates his disease.
cc j-jn n2 r-crq dt n1 vhz p-acp n2 vvn p-acp po31 n1, av vm2 pns21 vbi av-j dt j n1 r-crq vvz po31 n1, cc vvz po31 n1.
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Thus much for the obiect, vvhom we must loue, our neighbor:
Thus much for the Object, whom we must love, our neighbour:
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let mee now speake of the last thing considered, namely, how farre our loue must be extended.
let me now speak of the last thing considered, namely, how Far our love must be extended.
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As thy selfe. ] As Saint Chrysostome saith very vvell, Neque vel sillaba vel apiculus est in sacris Scripturis in cuius profundo non sit grandis quispiam thesaurus. As thy self. ] As Saint Chrysostom Says very well, Neque vel sillaba vel apiculus est in sacris Scriptures in cuius profundo non sit grandis quispiam thesaurus.
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There is not one sillable or tittle in the holy Scripture, but searching thereof some great and hidden treasure may be found;
There is not one Syllable or tittle in the holy Scripture, but searching thereof Some great and hidden treasure may be found;
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for if it be a true axiome in Philosophie, Natura nihil facit frustra, that nature doth nothing in vaine,
for if it be a true axiom in Philosophy, Nature nihil facit frustra, that nature does nothing in vain,
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then it must be much more true of the God of nature, that he vvill speake nothing in vaine,
then it must be much more true of the God of nature, that he will speak nothing in vain,
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and that in his holy vvrit.
and that in his holy writ.
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This is partly seene in this vvord As, the vvhich hath foure seuerall significations in the Bible.
This is partly seen in this word As, the which hath foure several significations in the bible.
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First, it signifieth the likenesse of a thing but not the truth of a thing,
First, it signifies the likeness of a thing but not the truth of a thing,
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as in Saint Matthew. Ye came out as against a thiefe with bils and with staues.
as in Saint Matthew. You Come out as against a thief with bills and with staves.
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Secondly, this word As signifieth the truth of a thing, but not the likenesse of a thing, in Saint Iohn, Wee saw the glory of him as the glory of the onely begotten Sonne of the Father.
Secondly, this word As signifies the truth of a thing, but not the likeness of a thing, in Saint John, we saw the glory of him as the glory of the only begotten Son of the Father.
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Thirdly, it signifieth both the likenesse and the truth of a thing, as to the Hebrewes, God offereth himselfe vnto you, as vnto children.
Thirdly, it signifies both the likeness and the truth of a thing, as to the Hebrews, God Offereth himself unto you, as unto children.
ord, pn31 vvz d dt n1 cc dt n1 pp-f dt n1, c-acp p-acp dt njpg2, np1 vvz px31 p-acp pn22, c-acp p-acp n2.
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Lastly, it signifieth rei qualitatem sed non aequalitatem, the quality, but not the equalitie of a thing, as in S. Luke, Be ye mercifull, as your Father is mercifull.
Lastly, it signifies rei qualitatem sed non aequalitatem, the quality, but not the equality of a thing, as in S. Lycia, Be you merciful, as your Father is merciful.
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Where the meaning is, wee should be as well mercifull as God, not as much, for that is impossible;
Where the meaning is, we should be as well merciful as God, not as much, for that is impossible;
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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;
and in this last signification is this word [ As ] taken in this place, Love thy neighbour as thy self, that is, Pair affectu, sed non Pair effectu, as the School speaks;
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so the meaning is, that we must loue our neighbour as well as our selues, but not as much as our selues; so the meaning is, that we must love our neighbour as well as our selves, but not as much as our selves;
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for there are degrees in loue, the Apostle saith, Do good vnto all men, but especially to the household of faith:
for there Are Degrees in love, the Apostle Says, Do good unto all men, but especially to the household of faith:
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and among Christians, as Saint Hierom obserueth, after God vve must loue our Father, and our Mother, our Children, our Brothers and Sisters, our Kinsefolkes, our owne household, for hee is worse then an infidell which will not prouide for his familie:
and among Christians, as Saint Hieronymus observeth, After God we must love our Father, and our Mother, our Children, our Brother's and Sisters, our Kinsfolks, our own household, for he is Worse then an infidel which will not provide for his family:
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and therefore S. Augustine saith very well, Omnes homines aeque diligendi sunt, All men are alike vvell to be beloued, and Therefore S. Augustine Says very well, Omnes homines aeque diligendi sunt, All men Are alike well to be Beloved,
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but vvhen a man cannot doe good to all, then hee must especially helpe those, which are neerest vnto him in place, in time,
but when a man cannot do good to all, then he must especially help those, which Are nearest unto him in place, in time,
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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;
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 our selves;
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let vs now shew how vvell wee must loue all men; and this first in generall, then in particular.
let us now show how well we must love all men; and this First in general, then in particular.
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For the generall, vvhat the Law of nature speaketh in the negatiue, Quod tibi non vis fieri, alteri ne feceris:
For the general, what the Law of nature speaks in the negative, Quod tibi non vis fieri, Alteri ne feceris:
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What ye will not haue done to you, doe not vnto others, that same the Law of the Gospell speaketh affirmatiuely,
What you will not have done to you, do not unto Others, that same the Law of the Gospel speaks affirmatively,
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as yee would others should doe vnto you, so doe yee vnto them; for this is the Law and the Prophets.
as ye would Others should do unto you, so do ye unto them; for this is the Law and the prophets.
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Now then examine thy selfe by this rule:
Now then examine thy self by this Rule:
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Suppose thou wert poore and needy, and driuen to begge thy bread from house to house,
Suppose thou Wertenberg poor and needy, and driven to beg thy bred from house to house,
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when thou diddest aske an almes, wouldest not thou be glad to receiue it? vvould it not grieue thee to be sent away empty without meat for thy belly,
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,
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or cloaths for thy backe, or harbour for the vveather? surely thy conscience will tell thee yes,
or clothes for thy back, or harbour for the weather? surely thy conscience will tell thee yes,
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vvhy then, as you would another should doe to thee, so do thou vnto him;
why then, as you would Another should do to thee, so do thou unto him;
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relieue the poore, visit the sicke, comfort the fatherlesse, &c. Againe, if thy enemie had thee at aduantage, vvouldest thou be contented that he should take away thy goods, thy good name, that he should beat thee, hurt thee, kil thee,
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 beatrice thee, hurt thee, kill thee,
vvi dt j, vvb dt j, vvb dt j, av av, cs po21 n1 vhd pno21 p-acp n1, vmd2 pns21 vbi vvn cst pns31 vmd vvi av po21 n2-j, po21 j n1, cst pns31 vmd vvi pno21, vvb pno21, vvb pno21,
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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.
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.
cc dt j, vvb po21 n1, pn31 vmb vvi pno21 zz: uh-crq av, c-acp pns21 vmd2 j-jn vmd vdi p-acp pno21, av vdb pns21 p-acp pno31.
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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.
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.
vvb po21 n1, vvb pno31 xx vvi po31 n2-j, vvb pno31 xx pp-f po31 j n1, vdb xx vvi pno31, vvd pno31, vvb pno31, cc dt j.
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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:
And as in these, so in all other things examine thy self, & 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:
cc c-acp p-acp d, av p-acp d j-jn n2 vvb po21 n1, cc c-crq pns21 vv2 p-acp d n1 vvg d n1, vvb d j n1, vdb c-acp pns21 vmd2 vbi vdn p-acp, cc pn31 vmb vvi pno21 p-acp d n2:
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for assure thy selfe, as Saint Augustine saith, thou dost not loue thy neighbour as thy selfe, if thou dost not striue to bring him to that good, which thou desirest to enioy thy selfe. And this for the generall.
for assure thy self, as Saint Augustine Says, thou dost not love thy neighbour as thy self, if thou dost not strive to bring him to that good, which thou Desirest to enjoy thy self. And this for the general.
p-acp vvi po21 n1, c-acp n1 np1 vvz, pns21 vd2 xx vvi po21 n1 p-acp po21 n1, cs pns21 vd2 xx vvi pc-acp vvi pno31 p-acp d j, r-crq pns21 vv2 pc-acp vvi po21 n1. cc d p-acp dt n1.
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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.
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.
vvb pno11 av vvi av-dc av-j pc-acp vvi c-crq pns12 vmd vvi po12 n1, p-acp dt d n2 vvn p-acp dt j n1 pp-f n1, cc dt n2 av.
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First, one member in the naturall body doth not enuy another: euen so, we must not enuy at our neighbours prosperitie.
First, one member in the natural body does not envy Another: even so, we must not envy At our neighbours Prosperity.
ord, crd n1 p-acp dt j n1 vdz xx vvi j-jn: av av, pns12 vmb xx vvi p-acp po12 ng1 n1.
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This sin of Enuy is of all other most foolish;
This since of Envy is of all other most foolish;
d n1 pp-f n1 vbz pp-f d j-jn av-ds j;
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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,
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,
p-acp dt j n1 vhz dt j n1 p-acp po31 n1, dt j n1 vhz dt j n1 p-acp po31 n1, dt j n1 vhz dt j n1 p-acp po31 n1,
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but the enuious man giueth away his soule to the Diuell for nothing, hauing onely hearts griefe and misery:
but the envious man gives away his soul to the devil for nothing, having only hearts grief and misery:
cc-acp dt j n1 vvz av po31 n1 p-acp dt n1 p-acp pix, vhg j n2 n1 cc n1:
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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:
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:
av d n2 p-acp d n2 vbr j np1 cc np1, pp-f r-crq crd vmd xx vvi po31 j-jn, dt n-jn vmd xx vvi po31 j-jn:
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but this should not be among Christians.
but this should not be among Christians.
cc-acp d vmd xx vbi p-acp np1.
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For why should my eye be euill because Gods eye is good? Wherefore as in the body,
For why should my eye be evil Because God's eye is good? Wherefore as in the body,
p-acp q-crq vmd po11 n1 vbi j-jn c-acp ng1 n1 vbz j? c-crq c-acp p-acp dt n1,
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if one member suffer, all the members will suffer with it;
if one member suffer, all the members will suffer with it;
cs crd n1 vvi, d dt n2 vmb vvi p-acp pn31;
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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,
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. Eve so must we take compassion of one another's misery's,
c-acp cs dt n1 vbb vvn, dt n1 vmb vvi p-acp pn31, dt n1 vmb vvi p-acp pn31, dt n1 vmb vvi p-acp pn31, av np1 av vmb pns12 vvi n1 pp-f crd j-jn n2,
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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:
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:
av-j np1 np1 np1, r-crq (c-acp np1 vvz) vdd vvi c-crq pns31 vvd np1 vvi, vvg cst np1, po31 n1 n1, vmd crd n1 vvi av:
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Euen so, wee eyther are in misery like our Brethren, or wee haue beene in such misery,
Even so, we either Are in misery like our Brothers, or we have been in such misery,
av av, pns12 d vbr p-acp n1 vvb po12 n2, cc pns12 vhb vbn p-acp d n1,
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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.
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.
cc c-acp pns12 vvb, pns12 vmb vbi a-acp j c-acp po12 n1; av vvb pno12 vhi dt n1 cc n1 pp-f d ng1-jn n1.
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Againe, if one member reioyce, all the other members reioyce with it: so must wee be glad at others good;
Again, if one member rejoice, all the other members rejoice with it: so must we be glad At Others good;
av, cs crd n1 vvi, d dt j-jn n2 vvb p-acp pn31: av vmb pns12 vbi j p-acp n2-jn j;
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for this is to be Angelicall, the Angels in heauen reioyce at the conuersion of a sinner vpon earth.
for this is to be Angelical, the Angels in heaven rejoice At the conversion of a sinner upon earth.
p-acp d vbz pc-acp vbi j, dt n2 p-acp n1 vvi p-acp dt n1 pp-f dt n1 p-acp n1.
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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:
What Senecca Says to his friend, that every Christian must from his heart speak unto his Neighbour, Mihi id expedit quod tibi, Or non sum Amicus, nisi quicquid agitur ad te pertinens meum est:
q-crq np1 vvz p-acp po31 n1, cst d np1 vmb p-acp po31 n1 vvi p-acp po31 n1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la fw-la n2 fw-la fw-la:
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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.
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.
vvb q-crq vbz j p-acp pno21, cst pns11 vvb j p-acp pno11, cc av p-acp dt n-jn, av pns11 vbm xx po21 j njp n1 cc n1.
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Secondly, one member in the body doth not appropriate its good vnto it selfe, but to the whole body:
Secondly, one member in the body does not Appropriate its good unto it self, but to the Whole body:
ord, crd n1 p-acp dt n1 vdz xx vvi po31 j p-acp pn31 n1, cc-acp p-acp dt j-jn n1:
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as the eye seeth not for it selfe, but for the whole body, and so of the rest:
as the eye sees not for it self, but for the Whole body, and so of the rest:
c-acp dt n1 vvz xx p-acp pn31 n1, cc-acp p-acp dt j-jn n1, cc av pp-f dt n1:
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Euen so, wee being all members of one mysticall Body, whose Head is Christ, must communicate to the good and necessities one of another.
Even so, we being all members of one mystical Body, whose Head is christ, must communicate to the good and necessities one of Another.
av av, pns12 vbg d n2 pp-f crd j n1, rg-crq n1 vbz np1, vmb vvi p-acp dt j cc n2 crd pp-f n-jn.
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Wherefore Loue must be to our actions, as our hand is to our body;
Wherefore Love must be to our actions, as our hand is to our body;
q-crq n1 vmb vbi p-acp po12 n2, c-acp po12 n1 vbz p-acp po12 n1;
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the hand it clotheth the backe, it feedeth the belly, and doth all other necessary offices to the body:
the hand it clotheth the back, it feeds the belly, and does all other necessary Offices to the body:
dt n1 pn31 vvz dt n1, pn31 vvz dt n1, cc vdz d j-jn j n2 p-acp dt n1:
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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.
Even so love must practise all good actions to the members of Christ Mystical Body, in feeding the hungry, in clothing the naked, and the like.
av av n1 vmb vvi d j n2 p-acp dt n2 pp-f npg1 j n1, p-acp vvg dt j, p-acp vvg dt j, cc dt j.
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And as the hand couereth the soares in the body by laying on of plaisters,
And as the hand Covereth thee soars in the body by laying on of plasters,
cc c-acp dt n1 vvz pno32 vvz p-acp dt n1 p-acp vvg a-acp pp-f n2,
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so Loue must couer the multitude of offences, which our fellow-members commit, by forgetting and forgiuing them.
so Love must cover the multitude of offences, which our Fellow members commit, by forgetting and forgiving them.
av n1 vmb vvi dt n1 pp-f n2, r-crq po12 n2 vvi, p-acp vvg cc j-vvg pno32.
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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:
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:
p-acp p-acp dt n1 vbz xx d crd n1 pp-f n1, cc-acp vvn p-acp j n2 cc n2, c-crq pn31 vbz av-dc j pc-acp vvi po31 n1:
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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:
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 stye, to live unto our selves:
av av vbr pns12 p-acp npg1 j n1, vvn p-acp j n2, cst pns12 vmb dt av-jc vvi dt n2 pp-f n1, xx av-j dt n1 p-acp dt n1, pc-acp vvi p-acp po12 n2:
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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,
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,
ccx vvb dt n1 p-acp dt n1 pc-acp vvi p-acp d cst vvb p-acp, cc-acp pc-acp vvi d po12 n2 vbb vdn p-acp n1, vdg p-acp d n2-jn,
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as we would all others should doe vnto vs.
as we would all Others should do unto us
c-acp pns12 vmd d n2-jn vmd vdi p-acp pno12
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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:
Thirdly, one member in the body hurt by Another, does not revenge it self, as if the hand let fallen a stone or weight upon the foot, the foot does not kick and spurn At the hand again, but bears it patiently:
ord, crd n1 p-acp dt n1 vvn p-acp j-jn, vdz xx vvi pn31 n1, c-acp cs dt n1 vvb vvi dt n1 cc n1 p-acp dt n1, dt n1 vdz xx vvi cc vvi p-acp dt n1 av, cc-acp vvz pn31 av-j:
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Euen so must wee beare and put vp wrongs one of another, referring all to GOD, who in his due time will reuenge;
Even so must we bear and put up wrongs one of Another, referring all to GOD, who in his due time will revenge;
av av vmb pns12 vvi cc vvi a-acp vvz crd pp-f n-jn, vvg d p-acp np1, r-crq p-acp po31 j-jn n1 vmb vvi;
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Non minus mali est referre, quam inferre iniuriam: Non minus mali est refer, quam infer iniuriam:
fw-fr fw-la fw-la fw-la vvb, fw-la vvb fw-la:
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(saith Lactantius ) It is no lesse euill to requite a wrong, then to offer a wrong:
(Says Lactantius) It is no less evil to requite a wrong, then to offer a wrong:
(vvz np1) pn31 vbz av-dx av-dc j-jn pc-acp vvi dt n-jn, cs pc-acp vvi dt n-jn:
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for hee which reuengeth wrong, doth imitate him of whom hee receiued iniurie;
for he which revenges wrong, does imitate him of whom he received injury;
c-acp pns31 r-crq vvz j-jn, vdz vvi pno31 pp-f ro-crq pns31 vvd n1;
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now in that he imitateth another in that which is bad, hee can by no meanes himselfe proue good.
now in that he imitateth Another in that which is bad, he can by no means himself prove good.
av p-acp cst pns31 vvz j-jn p-acp d r-crq vbz j, pns31 vmb p-acp dx n2 px31 vvi av-j.
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Saint Basil goeth further, affirming that hee which reuengeth wrong, is worse then hee which beginneth wrong: Saint Basil Goes further, affirming that he which revenges wrong, is Worse then he which begins wrong:
n1 np1 vvz av-jc, vvg cst pns31 r-crq vvz j-jn, vbz jc cs pns31 r-crq vvz j-jn:
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for that which another man offereth vnto thee is good or bad; if good, why then art thou angry with him? I, but it vvas bad:
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:
c-acp d r-crq j-jn n1 vvz p-acp pno21 vbz j cc j; cs j, uh-crq av vb2r pns21 j p-acp pno31? pns11, cc-acp pn31 vbds j:
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is it so? why then dost thou seeke to offer and requite that to thy neighbour, which thine owne conscience telleth thee is 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,
vbz pn31 av? uh-crq av vd2 pns21 vvi pc-acp vvi cc vvi d p-acp po21 n1, r-crq po21 d n1 vvz pno21 vbz j,
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and vvhich thou thy selfe condemnest for sinne in thy brother? If a man see his enemy sicke of the Plague soares, will he to reuenge himselfe of his enemy, striue to haue the plague in his body also? euery one will esteeme such a man a mad man, or a foole.
and which thou thy self 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.
cc r-crq pns21 po21 n1 vv2 p-acp n1 p-acp po21 n1? cs dt n1 vvi po31 n1 j pp-f dt n1 vvz, vmb pns31 p-acp n1 px31 pp-f po31 n1, vvb pc-acp vhi dt n1 p-acp po31 n1 av? d pi vmb vvi d dt n1 dt j n1, cc dt n1.
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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,
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,
vbr pns12 av j p-acp po12 n2, cc j p-acp po12 n2? pns31 j-vvn r-crq vvz pno21 n1, vhz vvn po31 n1 p-acp n1, av c-acp p-acp ng1 n1,
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and his repentance, hee cannot be saued:
and his Repentance, he cannot be saved:
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now then for thee to seeke to repay this wrong, is to fill thy soule likewise with sinne,
now then for thee to seek to repay this wrong, is to fill thy soul likewise with sin,
av av p-acp pno21 pc-acp vvi pc-acp vvi d n-jn, vbz pc-acp vvi po21 n1 av p-acp n1,
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and to make it abhominable in the sight of God.
and to make it abominable in the sighed of God.
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This then condemneth most specially our priuate duels vpon euery small punctilio of Honour to challenge the field:
This then Condemneth most specially our private duels upon every small punctilio of Honour to challenge the field:
np1 av vvz ds av-j po12 j n2 p-acp d j fw-la pp-f n1 pc-acp vvi dt n1:
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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:
Consider with thy self 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 Kings friend, dareth fight with the Kings enemy:
vvb p-acp po21 n1 p-acp n1 (vvg npg1 n1 av) vbr pns12 xx d, p-acp dt n1, n2 pp-f dt n1 j, dt n1 vbg dt n1? av pns31 r-crq vvz n1 p-acp dt ng1 n1, vvz n1 p-acp dt ng1 n1:
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then what vvrong is here to the whole Kingdome, for a priuate wrong offered vnto me, I shall bereaue my country of him which in the front of an Army may kill a Generall,
then 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,
av r-crq j-jn vbz av p-acp dt j-jn n1, p-acp dt j n-jn vvn p-acp pno11, pns11 vmb vvi po11 n1 pp-f pno31 r-crq p-acp dt n1 pp-f dt n1 vmb vvi dt n1,
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and so by that meanes may saue the life and liberty of the King and Kingdome? In Gods Law it is written, if thy enemies beast doe fall into a ditch, thou shalt helpe him out.
and so by that means may save the life and liberty of the King and Kingdom? In God's Law it is written, if thy enemies beast do fallen into a ditch, thou shalt help him out.
cc av p-acp d n2 vmb vvi dt n1 cc n1 pp-f dt n1 cc n1? p-acp npg1 n1 pn31 vbz vvn, cs po21 ng1 n1 vdb vvi p-acp dt n1, pns21 vm2 vvi pno31 av.
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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,
Is so great love to be showed to my enemies Beast? O how much then ought I to love the person of mine enemy, who is created After God's own Image,
vbz av j n1 pc-acp vbi vvn p-acp po11 ng1 n1? sy q-crq av-d av vmd pns11 p-acp vvi dt n1 pp-f po11 n1, r-crq vbz vvn p-acp n2 d n1,
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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;
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;
cc p-acp ro-crq np1 np1 vvd cc vvd po31 j n1? ord, dt j n2 p-acp dt n1 vdb xx vvi dt jc, ccx vmb pns32;
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for the head cannot say to the foote, I haue no neede of thee:
for the head cannot say to the foot, I have no need of thee:
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Euen so, great men must not despise meane men, neyther can we liue without one another.
Even so, great men must not despise mean men, neither can we live without one Another.
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See how God doth not giue to euery nation euery commoditie, because men should traffique one to another,
See how God does not give to every Nation every commodity, Because men should traffic one to Another,
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and distance of place and language should not separate our loue.
and distance of place and language should not separate our love.
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See likewise in euery nation how euery man hath not euery Art, some are Taylors, some Masons, some Husbandmen, some Merchants,
See likewise in every Nation how every man hath not every Art, Some Are Tailors, Some Masons, Some Husbandmen, Some Merchant's,
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and this to teach vs loue, because wee all stand in need one of another.
and this to teach us love, Because we all stand in need one of Another.
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It is noted as a great plague in Israell, that there was not one Smith left among them;
It is noted as a great plague in Israel, that there was not one Smith left among them;
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this seemeth but a base Trade, yet so necessary a member to the body politicke, as the Common-wealth cannot stand without it.
this seems but a base Trade, yet so necessary a member to the body politic, as the Commonwealth cannot stand without it.
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The Lyon entangeld in nets had neede of the little Mouse to gnaw the threds in sunder before hee could get loose:
The lion entangeld in nets had need of the little Mouse to gnaw the threads in sunder before he could get lose:
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therefore let not the greatest and richest men despise the poore and meane men, for they stand in neede of the meanest,
Therefore let not the greatest and Richest men despise the poor and mean men, for they stand in need of the Meanest,
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if for nothing else, yet to pray for them.
if for nothing Else, yet to pray for them.
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It is well noted by Primasius, that the rich man is like the Elme-tree, the poore man is like the Vine-tree:
It is well noted by Primasius, that the rich man is like the Elm-tree, the poor man is like the Vine-tree:
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the Elme vnder-proppeth the Vine, and so causeth it to stand and beare fruit, which otherwise would fall and wither;
the Elm underproppeth the Vine, and so Causes it to stand and bear fruit, which otherwise would fallen and wither;
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the Vine againe ouer-shadoweth the Elme, and causeth it to be greene and flourishing, vvhich otherwise would perish and decay:
the Vine again overshadoweth the Elm, and Causes it to be green and flourishing, which otherwise would perish and decay:
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Euen so, the rich men by their almes vphold the poore, who otherwise would starue,
Even so, the rich men by their alms uphold the poor, who otherwise would starve,
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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 the poor men again overshadow the rich men with their Prayers to God, whereby they do the better flourish in this world,
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and liue for euer in the world to come. See this to be verified in rich Onesephorus, who relieued poore Paul in prison;
and live for ever in the world to come. See this to be verified in rich Onesiphorus, who relieved poor Paul in prison;
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and Saint Paul againe desired God to be mercifull to Onesephorus; there is a blessing in this life:
and Saint Paul again desired God to be merciful to Onesiphorus; there is a blessing in this life:
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and further he prayed, God grant hee may finde fauour in that day; there is a prayer for the life to come.
and further he prayed, God grant he may find favour in that day; there is a prayer for the life to come.
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Fiftly, one member in the body doth endanger it selfe for another;
Fifty, one member in the body does endanger it self for Another;
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as let one strike at the head with a naked sword, and the hand will aduenture cutting off to defend the head:
as let one strike At the head with a naked sword, and the hand will adventure cutting off to defend the head:
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Euen so must wee runne into danger for the good one of another, and most especially we must die for our head,
Even so must we run into danger for the good one of Another, and most especially we must die for our head,
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if occasion serue, because before our head hath dyed for vs. To giue of our abundance to the poore is pleasing vnto Almightie God,
if occasion serve, Because before our head hath died for us To give of our abundance to the poor is pleasing unto Almighty God,
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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, then the greater gifts of richer persons:
but to spare out of our own necessities is Far more acceptable unto God, as we see the poor Widows mite was of greater valve in the sighed of GOD, then the greater Gifts of Richer Persons:
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so at all times to helpe one another is charitable, but to helpe others vvith hazard of our selues,
so At all times to help one Another is charitable, but to help Others with hazard of our selves,
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and vvith preiudice of our owne estates, is farre more acceptable to GOD, and pleasing vnto man.
and with prejudice of our own estates, is Far more acceptable to GOD, and pleasing unto man.
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Sixtly, one member in the body receiueth not anothers foode, but sendeth it to the other parts of the body:
Sixty, one member in the body receiveth not another's food, but sends it to the other parts of the body:
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so the rich man must not eate vp the poore man, but rather he must communicate to his necessities,
so the rich man must not eat up the poor man, but rather he must communicate to his necessities,
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neyther must the poore man steale from the rich, but follow rather his labour, and depend vpon Gods prouidence:
neither must the poor man steal from the rich, but follow rather his labour, and depend upon God's providence:
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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:
for necessary it is for a good stomach to have hunger and appetite unto meat, which arises of watery humours which do gnaw upon the spleen:
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secondly, the stomacke must haue iudgement and discretion to chuse such meate, which doth best agree with the stomacke,
secondly, the stomach must have judgement and discretion to choose such meat, which does best agree with the stomach,
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and refuse the contrary, which iudgement ariseth of foure muscles comming from the Head:
and refuse the contrary, which judgement arises of foure muscles coming from the Head:
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thirdly, there must be strength and vigor to be able to digest the meate which it receiueth,
Thirdly, there must be strength and vigor to be able to digest the meat which it receiveth,
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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:
lest otherwise it turn into raw crudities, and so breed diseases in the body; which heat and vigour arises of motions and spirits which Are sent from the heart:
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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.
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.
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In like manner necessary it is, for a Christian man to haue faith, for without faith it is impossible to please God.
In like manner necessary it is, for a Christian man to have faith, for without faith it is impossible to please God.
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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;
In like manner necessary it is for a christian man to give alms, and to pray to God, to be patient in adversity, etc. but our faith profiteth nothing unless it works by Love;
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neyther is any other vertue acceptable in the sight of GOD vnlesse it be begunne, continued,
neither is any other virtue acceptable in the sighed of GOD unless it be begun, continued,
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and ended in Loue, therefore the Apostle saith, If I haue all things and yet want loue, it profiteth mee nothing:
and ended in Love, Therefore the Apostle Says, If I have all things and yet want love, it profiteth me nothing:
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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;
the hand can reach and receive a gift of it self, but the hand cannot Cut any thing of it self without a knife, or Some such like Instrument;
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euen so, Faith, as the hand of the soule, is able to ascend vp to Christs crosse,
even so, Faith, as the hand of the soul, is able to ascend up to Christ cross,
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and to apply his merits vnto the soule, but faith cannot of it selfe bring forth the workes of the first and second Table,
and to apply his merits unto the soul, but faith cannot of it self bring forth the works of the First and second Table,
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yet, as if you put a knife into the hand, the hand vvill cut, so ioyne Loue to Faith,
yet, as if you put a knife into the hand, the hand will Cut, so join Love to Faith,
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and then faith working by Loue, doth performe all those Christian duties which GOD requireth of vs in his Law.
and then faith working by Love, does perform all those Christian duties which GOD requires of us in his Law.
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Hence a Christian man is not vnfitly compared to a Conduit: to vvhich there is a Spring, vvhence the Water floweth:
Hence a Christian man is not unfitly compared to a Conduit: to which there is a Spring, whence the Water flows:
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a Leaden Pipe, through vvhich the Water is conueyed: a Cysterne, to receiue the Water: and a Cocke, to open and let forth Water to all which stand in neede.
a Leaden Pipe, through which the Water is conveyed: a Cistern, to receive the Water: and a Cock, to open and let forth Water to all which stand in need.
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So euery Christian is as a Conduit; the Springhead from whence the Waters of Life doe flow, is IESVS CHRIST;
So every Christian is as a Conduit; the Springhead from whence the Waters of Life do flow, is JESUS CHRIST;
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the Leaden Pipe whereby these liuing Waters are conuayed, is a true and a liuely Faith:
the Leaden Pipe whereby these living Waters Are conveyed, is a true and a lively Faith:
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the Cysterne vvhich doth receiue these Waters, is the Soule of man:
the Cistern which does receive these Waters, is the Soul of man:
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now Loue must be as the Cocke, to open, and bring forth all deedes of mercy to all those which stand in neede.
now Love must be as the Cock, to open, and bring forth all Deeds of mercy to all those which stand in need.
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Lastly, one member in the body doth tremble to be cut and seuered from another,
Lastly, one member in the body does tremble to be Cut and severed from Another,
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so should vvee feare and tremble to be separated one from another by hatred and dissention.
so should we Fear and tremble to be separated one from Another by hatred and dissension.
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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:
The soul gives life unto the body, and to every member of the body, yet not unless they be united and joined to the body:
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for cut off the hand or the foote, and then the Soule ceaseth to giue life to them, but presently they dye.
for Cut off the hand or the foot, and then the Soul ceases to give life to them, but presently they die.
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So Almighty GOD giueth life vnto the Soule of euery man, but not vnlesse vvee be vnited and ioyned one to another in loue and charitie:
So Almighty GOD gives life unto the Soul of every man, but not unless we be united and joined one to Another in love and charity:
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For hee which loueth not, knoweth not God, for God is Loue; For he which loves not, Knoweth not God, for God is Love;
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but if wee loue one another, God dwelleth in vs, and his loue is perfect in vs: but if we love one Another, God dwells in us, and his love is perfect in us:
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So that hee vvhich liueth in hatred and dissention, seeking reuenge, is a meere Atheist, no true Christian:
So that he which lives in hatred and dissension, seeking revenge, is a mere Atheist, no true Christian:
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for, as Saint Iohn saith, If any man say, I loue God, and hate his Brother, hee is a lyar.
for, as Saint John Says, If any man say, I love God, and hate his Brother, he is a liar.
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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.
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.
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Therefore euery Christian man must be like vnto a Mason, vvhich hath two hands, vvith the one hee holdeth fast on the Ladder, to keepe himselfe from falling, vvith the other hee reacheth out Tyle and Morter to his fellow labourers:
Therefore every Christian man must be like unto a Mason, which hath two hands, with the one he holds fast on the Ladder, to keep himself from falling, with the other he reaches out Tile and Mortar to his fellow labourers:
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Euen so, in building Gods Church and house, euery one must haue two hands;
Even so, in building God's Church and house, every one must have two hands;
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the one the hand of Faith, vvhereby hee himselfe may climbe vp to the Crosse of CHRIST,
the one the hand of Faith, whereby he himself may climb up to the Cross of CHRIST,
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and so be saued from falling into the pit of Hell;
and so be saved from falling into the pit of Hell;
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the other must be the hand of Loue, to reach forth deedes of mercy and of Christian affection to our Fellovv-labourers and Builders of Gods house. To draw to a conclusion:
the other must be the hand of Love, to reach forth Deeds of mercy and of Christian affection to our Fellovv-labourers and Builders of God's house. To draw to a conclusion:
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the loue of men, in this age, is like vnto a Tree, but it is the Figge-tree CHRIST cursed in the Gospell, vvhich brought forth Leaues and no fruit:
the love of men, in this age, is like unto a Tree, but it is the Fig tree CHRIST cursed in the Gospel, which brought forth Leaves and no fruit:
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so vvee are louing in shew, not in deede, vvhereas our loue should be like vnto a Tree vvhich is rooted deepe in the earth,
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,
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and beareth branches vpward, and fruit vvhich hangeth downeward, so our Loue must be rooted in Humilitie:
and bears branches upward, and fruit which hangs downward, so our Love must be rooted in Humility:
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he vvhich vvill runne vp a high steepy mountaine, must goe stooping, not bolt vpright.
he which will run up a high steepy mountain, must go stooping, not bolt upright.
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Heauen is a high hill, he which vvill runne thither must haue no high aspiring thoughts but be humble.
Heaven is a high hill, he which will run thither must have no high aspiring thoughts but be humble.
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Obserue among all the beatitudes which our Sauiour reckoneth vp, hee saith, Blessed are the hungry, for they shall be satisfied:
Observe among all the Beatitudes which our Saviour Reckoneth up, he Says, Blessed Are the hungry, for they shall be satisfied:
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blessed are the meeke, for they shall inherit the earth: blessed Are the meek, for they shall inherit the earth:
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but blessed are the poore in spirit, that is, the humble minded man, NONLATINALPHABET, for theirs, already, is the kingdome of Heauen.
but blessed Are the poor in Spirit, that is, the humble minded man,, for theirs, already, is the Kingdom of Heaven.
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Againe, our Loue must beare branches vpward, to loue God aboue all, that though the Sorcerers of Aegypt made many Serpents before Pharaoh, yet the Serpent of Moses did deuoure them all:
Again, our Love must bear branches upward, to love God above all, that though the Sorcerers of Egypt made many Serpents before Pharaoh, yet the Serpent of Moses did devour them all:
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so though mans loue haue many obiects, yet the loue of GOD must ouer-come them all.
so though men love have many objects, yet the love of GOD must overcome them all.
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Lastly, our Loue must bring forth fruit hanging downeward to our neighbour as our selues, Ʋt quem potuerit hominem (saith Saint Augustine) vel beneficentiae consolatione, vel doctrinae informatione, vel disciplinae coer•ione adducat ad colendum Deum:
Lastly, our Love must bring forth fruit hanging downward to our neighbour as our selves, Ʋt Whom potuerit hominem (Says Faint Augustine) vel beneficentiae consolation, vel Doctrine information, vel Discipline coer•ione adducat ad colendum God:
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That in as much as vvee can, wee should bring euery man to worship GOD, eyther by comforting him vvith deedes of mercy in his distresse,
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,
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or by instructing him in knowledge if hee be ignorant, or by curbing him with the rod of correction when he is faulty.
or by instructing him in knowledge if he be ignorant, or by curbing him with the rod of correction when he is faulty.
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The loue of men in this age is like vnto fire, whose nature is to consume all that it layeth hold on:
The love of men in this age is like unto fire, whose nature is to consume all that it Layeth hold on:
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so wee striue to eate vp one another, by cosening, by Vsury, by Symony, and Briberie,
so we strive to eat up one Another, by cosening, by Usury, by Simony, and Bribery,
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vvhereas indeede our loue should be like vnto fire. First, the nature of fire is to ascend;
whereas indeed our love should be like unto fire. First, the nature of fire is to ascend;
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so our loue must ascend vpward to loue GOD aboue all, our Loue must ( de Deo, cum Deo, ad Deum currere, saith Saint Augustine ) runne from God, as being grounded in him;
so our love must ascend upward to love GOD above all, our Love must (de God, cum God, ad God currere, Says Saint Augustine) run from God, as being grounded in him;
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vvith God, as being obedient vnto his Lawes; vnto God, as resting in him alone. Secondly, the nature of fire is to shine, and to giue light;
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;
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so the light of our loue must so shine before others, that they seeing our good vvorkes, may learne to glorifie our Father which is in Heauen.
so the Light of our love must so shine before Others, that they seeing our good works, may Learn to Glorify our Father which is in Heaven.
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Wee must euery one be like Iohn Baptist, vvho was (Lucerna ardens & lucens) a burning and a shining Lampe in Gods Church.
we must every one be like John Baptist, who was (Lucerne Arden & Lucens) a burning and a shining Lamp in God's Church.
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Thirdly, the nature of fire is not to giue heate to one or two, but to all that come neere vnto it:
Thirdly, the nature of fire is not to give heat to one or two, but to all that come near unto it:
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so our loue must not extend it selfe onely to our selues, and to our Children,
so our love must not extend it self only to our selves, and to our Children,
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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.
but to all the members of christ Iesus; yea, to all mankind; be he a good man, nay be he a bad man he must be relieved.
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Charitas non iudicat de meritis, sed de miserijs: Charitie doth not iudge of our brothers merits, but of his miseries.Charitas non iudicat de Meritis, sed de miserijs: Charity does not judge of our Brother's merits, but of his misery's.
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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,
And then Remember when thou deniest love to one which is wicked, that if God were extreme to mark what is done amiss Oh Lord who might abide it? Fourthly, the nature of fire is never to go out,
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if there be Coale or Wood, or matter to burne: euen so, our Loue should neuer be weary of vvell doing, neuer vveary of forgiuing.
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.
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Musculus saith very well, Vt nequit miserecordiae praescribi modus, ita nec operum certus numerus: Musculus Says very well, Vt nequit miserecordiae praescribi modus, ita nec Operum Certus Numerus:
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As none can prescribe a meane how farre mercy should be extended, so no man can set downe a finite number how many vvorkes of mercy are to be performed:
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:
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for, as the miseries of man are infinite, so the vvorkes of loue must be infinite.
for, as the misery's of man Are infinite, so the works of love must be infinite.
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Now, a man is sicke, and so needeth reliefe: anone, hee breaketh his legge, then hee is in vvant againe: now, his House is burnt;
Now, a man is sick, and so needs relief: anon, he breaks his leg, then he is in want again: now, his House is burned;
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and so in infinitum; our life being a Sea of Glasse, as tumultuous as the sea, as brittle as glasse.
and so in infinitum; our life being a Sea of Glass, as tumultuous as the sea, as brittle as glass.
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The loue of men in these dayes is like to the Sunne, whose nature is to dispell darknesse,
The love of men in these days is like to the Sun, whose nature is to dispel darkness,
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and lay all things open to euery mans view;
and lay all things open to every men view;
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so our loue is like the Sunne in disclosing and talking of our neighbours faults and infirmities,
so our love is like the Sun in disclosing and talking of our neighbours Faults and infirmities,
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like vnto Flyes in the Summer time, which if there be but one galled piece on the horse backe, they will be licking there,
like unto Flies in the Summer time, which if there be but one galled piece on the horse back, they will be licking there,
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and let the sound flesh alone;
and let the found Flesh alone;
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so the conditions of vs in this age is to be talking and taxing our brothers faults, neuer commending his vertues:
so the conditions of us in this age is to be talking and taxing our Brother's Faults, never commending his Virtues:
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but hearken what our Sauiour saith;
but harken what our Saviour Says;
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Hipocrite, first plucke the beame out of thine owne eye, and then looke into the moate which is in thy brother eye: Hypocrite, First pluck the beam out of thine own eye, and then look into the moat which is in thy brother eye:
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hee which is without sinne himselfe, let him be censuring his brothers sinne:
he which is without sin himself, let him be censuring his Brother's sin:
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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:
he is a fool which hath his own house on fire, and lets it burn and so run to look upon the fire on his neighbours house:
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euen so, hee is vnwise which doth not clense his owne soule from sinne, but is espying faults in his Brothers life.
even so, he is unwise which does not cleanse his own soul from sin, but is espying Faults in his Brother's life.
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Others there are, which will not openly disclose their neighbours infirmities, but as the Sunne shineth through a little creuisse and small grate,
Others there Are, which will not openly disclose their neighbours infirmities, but as the Sun shines through a little crevisse and small grate,
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so they will secretly carry newes and tales of all they see and heare, and these are the fire-brands of much dissention:
so they will secretly carry news and tales of all they see and hear, and these Are the firebrands of much dissension:
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for Salomon saith, Take away wood, the fire goeth out, so take away a tale-bearer, and contention ceaseth: for Solomon Says, Take away wood, the fire Goes out, so take away a talebearer, and contention ceases:
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and indeede it is as great a sinne to heare, as to tell tales:
and indeed it is as great a sin to hear, as to tell tales:
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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.
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.
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But indeede our loue should be like vnto the Sunne in his Circle, sursum, deo•sum, dextrorsum, sinistrorsum:
But indeed our love should be like unto the Sun in his Circle, Sursum, deo•sum, dextrorsum, sinistrorsum:
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the Sunne in the morning ariseth, so our loue must goe vpwards, we must loue our Superiours, and not enuy them:
the Sun in the morning arises, so our love must go upwards, we must love our Superiors, and not envy them:
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the Sunne at euening goeth downewards, so our loue must descend, wee must loue our inferiours, and not despise them:
the Sun At evening Goes downwards, so our love must descend, we must love our inferiors, and not despise them:
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the Sunne shineth on the right hand, so vvee must loue our friends, and not offend them:
the Sun shines on the right hand, so we must love our Friends, and not offend them:
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the Sunne shineth on the left hand, so vvee must loue our enemies, and pray to God for them.
the Sun shines on the left hand, so we must love our enemies, and pray to God for them.
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Briefely to shut vp all, seeing (my beloued) that the wayes of God are the wayes of peace:
Briefly to shut up all, seeing (my Beloved) that the ways of God Are the ways of peace:
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seeing it is a good and pleasant thing for brethren to liue together in vnitie: seeing Loue is the Christian mans bagde, whereby hee must be knowne; seeing it is a good and pleasant thing for brothers to live together in unity: seeing Love is the Christian men bagde, whereby he must be known;
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By this shall all men know if yee be my Disciples, if yee loue one another: By this shall all men know if ye be my Disciples, if ye love one Another:
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seeing Blessed are the peace-makers, for they shall be called the Children of God:
seeing Blessed Are the peacemakers, for they shall be called the Children of God:
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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 Apostles in their Epistles, wish to them to whom they write, Grace and Peace from God the Father, and our Lord Iesus christ:
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seeing the Angels at the birth of Christ did sing this Song, Glory be to God on high, peace on earth, good will towards men:
seeing the Angels At the birth of christ did sing this Song, Glory be to God on high, peace on earth, good will towards men:
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seeing our Sauiour willed his Disciples, into what house they entred, to say; Peace be vnto this house:
seeing our Saviour willed his Disciples, into what house they entered, to say; Peace be unto this house:
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seeing Christ Iesus dyed to make peace betweene God and man: seeing christ Iesus died to make peace between God and man:
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seeing at his death the last Legacie he bequeathed vnto his Disciples was Peace, My peace I giue vnto you, my peace I leaue among you:
seeing At his death the last Legacy he bequeathed unto his Disciples was Peace, My peace I give unto you, my peace I leave among you:
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the first blessing after his Resurrection, he desired God to bestow vpon them, was Peace, Peace be vnto you: seeing the God whom wee serue is the God of peace; let vs therefore labour and endeuour to be in loue and charitie with all men, to seeke peace and follow after it,
the First blessing After his Resurrection, he desired God to bestow upon them, was Peace, Peace be unto you: seeing the God whom we serve is the God of peace; let us Therefore labour and endeavour to be in love and charity with all men, to seek peace and follow After it,
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and as freely to forgiue others their trespasses against vs, as wee desire God to forgiue vs our trespasses against him.
and as freely to forgive Others their Trespasses against us, as we desire God to forgive us our Trespasses against him.
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And as the Toade before hee drinketh, doth cast vp all his poyson, so let vs,
And as the Toad before he Drinketh, does cast up all his poison, so let us,
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before wee presume to taste of the heauenly foode of Gods Word, disgorge all rancour and malice,
before we presume to taste of the heavenly food of God's Word, disgorge all rancour and malice,
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least otherwise God espying vs without our Wedding-Garment of Charitie, bid that wee be taken and bound hand and foote,
lest otherwise God espying us without our wedding garment of Charity, bid that we be taken and bound hand and foot,
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and cast into vtter darknesse, where is nothing but weeping and gnashing of teeth. Wherefore with S. Paul, I beseech you brethren, if there be any consolation in Christ;
and cast into utter darkness, where is nothing but weeping and gnashing of teeth. Wherefore with S. Paul, I beseech you brothers, if there be any consolation in christ;
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in you, any comfort of loue, any fellowship of the spirit, any compassion or mercy;
in you, any Comfort of love, any fellowship of the Spirit, any compassion or mercy;
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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: 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:
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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;
but as in the Trinity three Persons make but one God; as in christ Iesus two nature's, his Godhead and his manhood, make but one person;
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as in the Sunne are many beames, yet but one light; as many graines of corne make but one loafe of bread;
as in the Sun Are many beams, yet but one Light; as many grains of corn make but one loaf of bred;
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as many grapes make but one cup of wine:
as many grapes make but one cup of wine:
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so wee, though wee are many and diuers, yet being ioyned together in harty loue, wee may make but one Church,
so we, though we Are many and diverse, yet being joined together in hearty love, we may make but one Church,
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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 one body, whose head is christ Iesus 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,
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and with one consent, sing forth and set forth the prayses of God the Father, of our Lord Iesus Christ:
and with one consent, sing forth and Set forth the praises of God the Father, of our Lord Iesus christ:
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To God the Father to God the Sonne, to God the holy Ghost, three Persons in Trinitie,
To God the Father to God the Son, to God the holy Ghost, three Persons in Trinity,
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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.
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.
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Amen. 2 CORINTH. 13.11. Finally, brethren fare yee well, be perfect, be of good comfort, be of one minde, liue in peace,Amen. 2 CORINTH. 13.11. Finally, brothers fare ye well, be perfect, be of good Comfort, be of one mind, live in peace,
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and the God of loue and peace shall be with you. FINIS.
and the God of love and peace shall be with you. FINIS.
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