THe Apostle in these words, not so much teacheth the faith­full to whome hee writeth, as exhor­teth them vnto cer­taine duties, which it seemeth they knew before. Like as himselfe in this, and his other Epi­stle, with the rest of the Apostles, and indeede all the holy Scriptures, both of the old and new Testament, are very plentifull in this matter of exhorting. These things commaunde [Page 2]and teach, 1. Tim. 4.11 faith Paul to Timothie, the first & fourth. That which is taught must be commaunded: like as that which is commanded must first bee taught. Which sheweth our dulnes (deerely beloued) and how restie we are, and needing a spurre in the knowen way.

And yet it may bee, many Philips heere, not so vnwilling to embrace their dutie, as not knowing what dutie is, that they may embrace it. In the fourteenth of Iohn, If ye had knowen me (saith Christ) ye should haue knowne my father also: Io [...] 14.7. [...], [...]seq. and from hence­forth ye know him, and haue seene him. Phillip saide vnto him, Lord, shewe vs the Father, and it sufficeth. So we: shew vs what it is to honour all men, and we will honour them: What is the brotherhood, & we will loue them: what it is to feare God, and we will feare him: and so forth. But Iesus said vnto him: Phillip, I haue beene so long time with you, and hast thou not knowne [Page 3]me? he that hath seene me hath seene my Father. I cannot chalenge you, as Christ doth Philip, I haue beene so long time with you: for I haue bin seldome with you. Neither yet can your own Pastours so chalenge you, notwith­standing their bodily presence, which you haue had much longer time, then Christ was with his dis­ciples: because they haue not so preached and shewed Christ vnto you, as Christ his father to his disci­ples.

And whence this deadly plague should come, I knowe not, except partly from the the measels of the Gergesites, contented, rather then they would bee at any cost with Christ, to be without him: and partly from the seueritie of God against this sinne and others: who despiseth vs in this prophanenesse, as once his owne people, Israel and Iuda, in the eleuenth of Zacharie, the Lorde by the Prophet denouncing thus: Zach. 11.9. Then [Page 4]I saide, I will not feede you: that that dyeth, let it die: and that that perisheth, let it perish. As Christ also telleth them in the 23. of Mathew, Math. 23, 38 that they are giuen ouer: Beholde (saith he) your house it left vnto you desolate. O my people (sayth the Lord by Esay) They which leade thee, Isa. 3, 12 misleade thee, and hide form thee the way of thy pathes.

And yet lo (deerely beloued) some parte of your pathes, as a stran­ger that passeth by, and is content to go a little with you, to shewe you the way that GOD hath shewed him. For God that commaundeth the light to shine out of the darkenesse (sayth the Apostle, 2. Cor. 4, 6 the second to the Corin­thians, chap. 4. ver. 6.) is he, which hath shined in our hearts, to giue foorth the light of the knowledge of the glorie of God in the face of Iesus Christ. And hee it is which hath lighted our candle, not that we should put it vnder a bed or vnder a bushel, but on a candlestick, [Page 5]that it may giue light vnto the whole house. And, lo, now it shi­neth vpon your candlestick, to shew you some parte of the way, which you must walke.

The first steppe vvhereof, is this, Honour all men: the seconde this, Loue brotherly fellowshippe, or the bro­therhood: the third this, Feare God: and the sourth and last this, Houour the King.

And yet it seemeth this last point needed not to haue bin added by the Apostle, hauing spoken so largely at the first, saying, Honour all men. For is the King no bodie? Yes verily. hee is more then any besides: and therefore hath a speciall honour by himselfe. In which respect the Apo­stle saith againe more distinctly and particularly of him, Honour the King, but of this in place.

Wee haue therefore heere in the first place or point of this exhor­tation, Honour all men, a generall [Page 6]honour, which respecteth all men, as well those from whom it is due; as those vnto whom it is due: that is to say, an honour which all men owe to all men; and each man to each, and euerie man: the King himselfe not excepted, in that dutie which hee oweth to his meanest subiect. And therefore is hee called both by pro­phane writers, as also by the pro­phets, and namely Ezechiel the 34. The sheapheard of the people. Ezec. 34.2. VVo to the sheapheards of Israel. And again. Heare the word of the Lord, Vers. 9. O ye sheapheards. Where hee speaketh as well to the ciuill, as Eclesiasticall Magistrate, as it is in the Psalme, Thou didst leade thy people like sheepe by the hand of Moses and Aaron. Psal 77.20. The office therefore of Kings and rulers, is to leade and feed the people, and to doo them good.

And this is the thing which so ge­nerally is here commanded, & com­mended vnto vs by the name of Ho­nour; euen our dutie of dooing [Page 7]good vnto al that especially need our good. For first that this is due, it ap­peareth by another Apostle, saying, Looke not euerie man on his owne things: but euery man also on the things of other men, Philip. 2. and 4. And againe, Phillip. 2.4., to the Galathians, the 6, and 10. VVhile we haue time let vs do good vnto al, speci­ally those that are of the houshold of faith. Gal. 6.10. And in the third of the Prouerbs, Prou. 3.27. VVithhould not good frō the owners ther­of, when it is in thy power to do it. Where note, that hee calleth the needie the owners of thy good, or benefit, as due vnto them: the enemie himselfe not excepted considered, not indeed as an enemie (for that is not possible, vnlesse wee should conspire against our selues) but as a man, and so com­meth hee within the compasse of this honor of the Apostle, Honour all men. For this honor, as all other du­ties, must not onely bee pure and without hypocrisie, but full & per­fect in all her parts; not partiall, ex­cluding [Page 8]any, but including all, euen the enemie: as Christ also teacheth vs by his owne example, in the fift of Mathew. Matth. 5: 44, 45, &, 48. But I say vnto you, loue your e­nemie: blesse them that curse you, do good to them that hate you, & pray for thē that hurt you, and persecute you, that ye may be the children of your Father which is in heauen. For hee maketh his Sunne to rise on the euill and on the good, and sendeth raine on the iust and vniust. Ye shal there­fore bee perfect as your father which is in heauen is perfect.

And secondly that this duty done, is honour, it is plaine also by the for­mer Apostle, in the fifth of the first to Timothie. The elders (saith he) which rule well, 1. Tim: 5, 17 are woorthie of double honor, specially they that labour in the word and doctrine. Where hee speaketh pro­perly of the wage and maintenance of the minister, to be allowed vnto him according to the waight and worthinesse of his worke and labor, as appeareth by that that followeth: [Page 9]For the Scripture saith (saith the A­postle) Thou shalt not mosell the mouth of the Oxe that treadeth out the corne. Vers 18. And againe, The Labourer is worthie of his hire. And in the same place spea­king of poore widowes that liued well, and had no kindred able to re­leeue them, hee commendeth them to the prouision of the Church, and saith, Vers. 3. Honour widowes that are widowes indeede. And in the 15. of Mathew, Matth. 15. Christ very sharpely reprooueth the Scribes and Pharisies, for loosing the bands of this dutie, and bringing this honour into contempt in chil­dren towards their parents, especial­ly such as were poore and needie, & lay (as we say) vppon their childrens hands. For these hypocriticall & co­uetous Maisters had so preferred in holinesse and worthinesse, the gold of the Temple, before the Temple, and the gift of the Altar before the Altar, be­cause they could sweepe away the gold and the gifts, and turn them to [Page 10]the maintenance of their pompe and pleasure; that the people as (they taught them) did euer well to bring, bring. And howe euill so euer they were, and whatsoeuer euill they had done, as a thiefe that robbeth on the Plaine, yet if the Priest had receiued their gifts, and sanctified them in the Temple, they were as safe (as they thought) and as well shrowded in this hipocrisie from all danger of the wrath of God, as the theefe is in his den, as the Lorde also by the Prophet Ieremie obiecteth to them. Iere. 7.11.

And this went so farre (as I sayde) that if a sonne, or a daughter, (who themselues had somewhat, and had their father and mother relying on them) had carried all to the Temple, and left themselues so needie, that scarcelie, or not at all they were now able to relieue their Parents, yet all was well. For if the father or mo­ther complaining for maintenaunce, the sonne had aunswere, Gift, as it [Page 11]is in the fifteenth of Mathew, or as in the seuenth of Marke, Corban, that is gift: (The Verb is wanting which must bee supplyed, thus, gift it is, or, become gift, and giuen alreadie, wherewith thou mightest bee hel­ped and relieued at my handes:) he was free, that is to say, faultlesse, by theyr doctrine. VVho to establish theyr owne Tradition, of freeing men from sinne, in such a case as this, had abrogate (as Christ char­geth them) the commaundement of GOD, saying, Honour thy Fa­ther and thy Mother. And againe, I will haue mercie and not sacrifice. This mercie therefore, comfort, and re­liefe, which shoulde bee bestowed vppon the needie parents, is the ho­nour, which the Sonne or Daugh­ter oweth vnto them, in case, more then gifts or sacrifices vnto the Tem­ple; and therefore is honor in deed: which God so esteemeth of, and so alloweth to bee done, that rather [Page 12]then it should not be don, he is con­tent to want some part of his owne outward honor, as here we see.

And in deede these, I meane the needie of all sorts, specially those that concerne vs most, are the liuelie Images, which our Papall men, and great Pharisaicall doctours shoulde haue taught the people to ho­nour, and to bring their gifts and presents vnto, and not to the Church walles and windowes, to stockes and stones, Roode-loftes, and the like, stumbling at the same stone that their fathers did. For there is in the person of man aboue al other things, a certaine excellencie and dignitie, as the Image of God, so to be hono­red of vs, that wee preserue it by all meanes possible. And therefore in the Lawe of murther it is ordai­ned, that hee that sheddeth mans blood, Gen. 9.6. by man shall his blood bee shedde, because hee destroyeth the Image of God. VVhat is man (saith [Page 13] Dauid) that thou art mindfull of him? Psal. 8.6. Heb. 2, 6, 7 Thou madest him little inferiour to the Angels, thou crownedst him with glo­rie and honour, and hast set him aboue the workes of thy handes. Which is as true of him that hath nothing (if we re­spect the right and prerogatiue of his creation) as of him that hath all things, and wanteth nothing. In the Lawe it is commaunded, that if the neighbours Oxe, or Asse goe a­stray, we shall turne them into the way. Hath God care of Oxen? Doubtlesse he hath. But much more of the neighbour himselfe. For after the same sort Christ reasoneth in the 12. of Mathew, Maa. 12, 12 VVhat man (sayth he) shall there bee among you, which if he shall haue a sheepe fallen into a pit on the Sab­both day, will not take it, and lift it vp? How much more then (saith he) is a [...] better then a sheepe? This betterne [...] therefore and excellencie of mans creation must be honored and atten­ded of vs with all helps necessarie to [Page 14]maintaine it. For this is the greatest honor that we can do vnto it.

As in deed what greater shewe of contempt (which is contrarie to ho­nour) can there be then this, to turne away the face, and so little to regarde a thing, as not to bestowe the loo­king on it. Euen as they do which denie these duties of loue and com­passion towardes their needie bre­thren. Giue to him that asketh, and from him that woulde borrowe of thee, Math: 5, 2 (sayeth Christ) turne not thou away. Is not this the fast that I haue chosen (saith the Lorde by Esay in the fiftie eight Chapter) to loose the cruell bandes, Isay 58, 6, 7 and let the oppressed go free; to deale thy bread to the hungrie, when thou seest the naked, to couer him, and not hide thy selfe from thine owne flesh? And therefore the Priest and the Leuite despised the man which fell into the handes of Theeues, and lay wounded and half dead betweene Hiericho and Hierusa­lem. For they came by and looked on [Page 15]him (sayth the text) as stumbling at a Dogge. But then it followeth, They passed by on the other side, Luke 90, 32 in con­tempt of him. As indeed what grea­ter contempt of his person then this, to passe so by, and to see him perish. Like as it was honourable done of the Samaritane to take him vp, com­fort him, and prouide for him. A worke more acceptable, and more necessarie to bee done (as the case may require) then diuine Seruice it selfe vppon some Sabboth day: as Christ in manie places sheweth vs, and namely in the third of Marke, in the example of the man with the wi­thered hand. Marke 3, 1, 2 3, &c.

Out of which place we may rea­son thus for the poore man, agaynst the contempt of the Priest & Leuite, that because they did not saue life when they might, they did euen kill him. For whē the enemies of our Sa­uior Christ watched to see if vpō the Sabboth day he wold heale this man [Page 16]with a withered hande, he being a­bout to do it, first to conuict their malice, reasoneth thus: Is it lawful (sai­eth he) to do a good deed on the Sabboth day, Vers. 4 or to doo euill? to saue life or to kill? Where hee yeeldeth thus much a­gainst himselfe, that if hee had not done that good deed to the poor im­potent person, he had done euill; and if he had not giuen life to that dead member of his, he had so farre killed him. And therfore, as here he healeth him, so it is saide in the 8. of Mathew, that he healed all that were brought vnto him. And though hee were of­ten sought, yet (opportunities obser­ued) we neuer reade that he denied, or turned backe any.

For where both these, as partes of dutie, Psal. 37, 27 P [...]al. 1, 17, 18 are commaunded vs, Depart from euill, and doo good: Ceasse from euill, learne to doe well: one alone is not sufficient. And therfore in the 12 of Mathew, Christ sayth, Hee that is not with mee, Matt. 12, 30 is against mee; and he that ga­thereth [Page 17]not with mee scattereth. And Salomon in the tenth of the Prouerbes; Prou. 10, 26 As Vineger (sayeth hee) to the teeth, and smoke to the eyes, so is the slouthfull to him that sendeth him: that is, hee of whom dutie is required to bee done, and doth it not. And though in the 9. of Marke, Christ there seemeth to say as it were the contrarie, Let him a­lone, Mhr 9, 40 hee that is not against vs is on our part: yet hee meaneth thus, and vn­derstandeth it by comparison thus, hee is so farre foorth with vs, as hee is not agaynst vs, and better then he who not onely is not with vs, but also agaynst vs. For as dutie is in­tirelie kept in both these poynts, De­cline from euill, and do good: so is it bro­ken in both, as when wee not one­lie doo no good, but actuallie doo euill. And our Sauiour Christ in that place of Marke, speaketh of one that was inclining and comming to the Gospell, and did him and his Disciples no harme, though as yet [Page 18]he did them no good, nor kept their companie, as there we reade.

But this Cain had not learned, as appeareth by his churlish answer to GOD, Am I the keeper of my Bro­ther? Gen, 4, 9 It might haue beene answered by God; Yes indeed art thou the kee­per of thy brother, and to see to him, and therefore much lesse shouldest thou haue killed him, as nowe thou hast doubly done: first, by not kee­ping him; and then in killing him.

And doth not this brood of Cain line yet with vs? & is not this voyce too often heard? Am I the keeper of my brother? must I looke to him? let him looke to himselfe if hee will. And although his neede be neuer so great, and our hand neuer so strong, yet for vs (as we say) hee may sinke, or swim. These care not who wring, Modo sibi sit bene, so they fare well. And their doing, is as their saying, (more thē heathen wretches herein) Euery man for himselfe, & God for vs all: [Page 19]as if God were bounde to doo for them, and they will do nothing but for themselues.

And yet these bodies in which we liue, as it hath many members, so euerie member doth dutie one to the other. This house in which we now are, and serueth vs for this assē ­bly, is so built, that one stone & iu [...]st stayeth vp another. And these verie Bookes, in which wee reade, are so made & compact, that letter serueth to leuer, to make syllables; and sylla­bles, words; and words; sentences; & by altogether wee reade, and learne knowledge. This dutie therefore of seruing one another, & being com­mon-weales men, not priuate-weals men, nature, and reason, & heathen can teach vs. Non nobis solis nati (saith one) partim patria, partim parentes, and so forth. VVe are not borne onely for our selues, but partly our countrey, partly our parents, partly our friendes and neighbors will claime a right in vs.

And indeede God and nature it selfe, hath east all (almost) into com­munities and societies, greater, or lesser, as Cities and families, as wee see: the Lorde so ordering it at the first for necessitie sake, as wee reade in Genesis, Bonum est hominem non esse solum. Gen. 2.18. It is good for man not to be alone. Who therefore as hee receiueth his good from other, so ought hee to minister helpe, and doo good to o­ther.

And therefore if thou do say with Cain; Am I the keeper of my brother, it shall be answered, Yes indeede are thou the keeper of thy brother, an [...] thou must honour him, as the Apostle here commandeth, saying, Honour all men. And if thou do not so honour them as heere is taught, thou doest contemne them, and in contemning them dost kill them: as Christ before teacheth thee in the third of Marke.

Where I may conclude, that it is not onely the fire of the wrath of [Page 21]God, which hath brought this deso­lation vpon this place, where yet we may beholde and see many heapes of stones and dust, moystened no lesse with the teares of the afflicted, then with the raine from heauen: but the carelesse & mercilesse hearts of ma­ny, which still suffer it so to bee. In whome if this of Peter had taken place, there should now haue beene no signe of this destruction amongst vs.

Specially, there beeing so many, who in the dayes of our peace haue receiued so much. For this of the A­postle, Honour all men; being spoken generally to all, doth yet so require this honor to be done of all, vnto all, that he, that hath most, must do most; and he, that hath little, must doo ac­cording to his litle. VVhich if there be a willing mind first (as saith the Apostle) it is accepted according to that a man hath, 2. Cor. 8.12 and not according to that he hath not.

And thus in doing this honour to [Page 22]all men, wee must obserue the pro­portion which pertaineth to vs, ac­cording to our portion. For of him, that hath receiued much, much shall bee required: and of him that hath receiued little, little shall be required. The sum­mer must beare more in the buil­ding then the iuist or rafter, and if one talent may not bee digged into the ground, what shall be the iudge­ment of those euill seruants which haue hid many talents, but this, Take from them their talents, Matth. 25 and binde them hand & foote, and cast these euill seruants into vtter darknesse, there shall bee wee­ping & gnashing of teeth. And yet see in this parable, the euill seruant wasteth not his talent, nor abuseth it vnto oppression; but onely he vseth it not at al, & doth no good with it. For of that seed of Cain, which oppresse, kil, and destroy, which griende the face of the poore, Isa, 3, 15 Amos: 2.6 as it is in the third of Esay: and in the second of Amos, which sell the iust for money, and the needie, pro pari [Page 23]Calceorum, for a paire of shooes; I will speake no more.

Onely thus, for the order of this honour, he, whose hand hath most, his charge is most: and he that hath little hath charge for a little. Which if euerie man would looke vnto, as here wee are commanded to Honour all men: Lord, what a heauen (as I may so say) of help would there bee amongest vs? and howe true would the prouer be be, Homo homini Deus: Man is God to man. And the poore of the Land should be prouided for, (as we are commanded in the 15. of Deuteronomie) euen by the superflui­ties of manies aboundance. Deut. 25.7. & seq.

And yet againe, as in this honour heere required, wee obserue a proportion in those from whom it is due: so likewise ought wee to do in, and as concerning those, vnto whome it is due: and all must ho­nour all, but not alike; euen as all are bounde vnto all, but not alike. [Page 24]And therefore the Apostle in the fif­teenth of the first to Timothie, 1, Tim. 5, 8. ma­keth them deerest, who are nearest to vs: If there be any (saith hee) that prouideth not for his owne, and namely for them of his owne houshold, hee hath deni­ed the faith, and is worse then an infidell. And in the 6. verse of the same chap­ter, If any faithfull man or faithfull wo­man (saith he) haue widowes, meaning of their kinne, and which are neere vnto them, let them minister vnto them, that is, let them helpe and releeue them, and let not the church bee charged.

Thus the father, oweth more to the childe; the husband, to the wife; the brother, to his brother; yea, the friende to his friende; (because hee hath bounde him by a speciall band) then to any other. And if these will not honor these, protect and defend, helpe, comfort, and nourish these, (as too often we may see this honor wanting) it is because we are fallen into the last times; of which the A­postle [Page 25]forewarned they should bee greeuous, it would euen greeue any godly minde to see the maners of them: 2. Tim. 3.3 For men (saith he) shalbe louers of themselues, couetous, proude, boasters, and so forth. At length he addeth, without naturall affection.

Which in a sort doubtlesse may be extended euen to those also, which deny this honour of which we speak vnto their ioynt-neighbours, and fellow-citizens: vnto whome by a speciall band they owe more, then to anie other; by reason of the mutuall societie and c̄oiuuction of the mem­bers of the bodie politique, wherein they are placed. And therfore ought they more especially to reioyce and suffer one with another, and to pro­cure y ^e good one of another, because the help or hinderance, the honour, or rebuke of any member redoun­deth to the whole body, in which e­uery member hath his part: as Paule also speaketh of the naturall bodie. 1. Cor. 1 [...], [...]6

And this made Moses first so seuere and couragious against the Egyptian, Act. 7, 23, &c. wh̄o he slue in defence, & auenging the cause of one of his brethren: and afterwardes so carefull to agree his Countri-men and brethren, which stroue togither, saying, Sirs, we are bre­thren, why do ye wrong one to another. A great wrong, & much dutie broken, whē a brother shal wrong a brother; a neighbor, his neighbor; one towns man an other; a citizen, his fellow ci­tizen: when enuie, & debate, deceit, and oppression shall raigne amongst them, as strife in the members of the same body: which reacheth home. For if ye bite (saith y ^e apostle) and deuoure one another, Gal 5.15 take heed least ye be consumed one of another. Which is the plague of the people mentioned in Esa. 3. Oppri­met in populo alter alter̄u; quisque proxi­mum suum: Esay 3, 5 One shall oppresse another a­mongst the people; each man his neighbour. As also in the 9. of the same prophe­cie. Esay 9, 20 [...]1 Euery one shall eate the flesh of his [Page 27]owne arme; Manasseh, Ephraim; and E­phraim, Manasseh; and both these against Iuda. And what of this? A citie, yea, a kingdom deuided in it self cānot cōtinue. Mat. 12, 25

For it is not the honor of our times that can hold it vp; so light & foolish and ful of s [...]attery, that I am ashamed to name it: and yet many make a pride and a vertue of it: as if vertue were made of words, as y ^e wood of trees: & therfore thus forsooth, father, & bro­ther, & vncle, & cosen, & captaine, & master, when indeed there is no such maner link or bād between thē. And when they light on any of these, or any other their louers, & friends, vpō whom they will bestow any of this court-holy-water, thē cap & knee, & smooth & fine words, & low curtify, and broad imbracing, as if we would reach them a peece of our heart. But if any of these need our help, that is, honor in deed, then S. Iames his chari­tie, Abite cumpace, cales [...]ite, & satura­ [...]ini: Goin peace, bee yee warmed, and [Page 28]filled: but we giue them not the things that are fit for the bodie. I am, 2, 6 VVhat profite is in this? saith the Apostle.

And yet wee are so vsed to this vn­profitable, yea, reprochfull honour, that wee cannot leaue it: but euen when wee haue in hande some mis­chiefe towarde men, they shall yet haue some of this honour therwhile to hide it, like that was bestowed on our Sauiour: Haile King of the Iewes, and smite him on the face. Or, as Iu­das, Haile Maister, kisse him, and be­tray him.

And yet (my brethren) neither this, nor any thing which before hath beene taught vs, is brought to abridge all outwarde honour, or shew of outward reuerence. Which wee acknowledge also to bee due, Suo modo, in a certaine manner, euen from all men, to all men, and from each man to each and euerie man, as is the other honour in fact be­fore mētioned. Which as it is indeed [Page 29]harder, and asketh cost, and therfore also is more high and excellent: so this likewise is of that praise, & price, that it ought not to be neglected, but embraced of vs. For God hath so im­printed his owne Image in vs, that each man moued with a proper and serious sense of his sinnes, acknow­ledgeth his owne basenesse, and gi­ueth reuerence vnto him, which scarcely will acknowledge it to bee due vnto him, because hee feeleth his sinnes, as the other doth. And here is a right good straining of cur­tesie, when (as Peter willeth vs in the fifth Chapter of this Epistle) we sub­mit our selues euerie man one to another. 1. Pet [...].5 According also to that golden rule of the Apostle in the second to the Phi­lippians: Let euerie man thinke better of another then of himselfe. And in the 12. Philip. 2, 3 to the Romans: In giuing honour, Rom. 12, 10 go one before another.

This would take vs downe from the vpper ende of the table, and make [Page 30]vs of our selues seeke the, Luke 14, 7 8, &c. lower roomes first: and then the maister of the house woulde set vs vp highen. For this modestie is amiable, and this humilitie, honourable. And there­fore no maruaile if the good man of the house be so delighted with it, that he vouch safeth it the highest roome at the ende of the Table. This is meant by our Apostle in the 5. chap­ter, and 5 vers. of this Epistle, saying: Decke your selues inwardly with low lines of mind. 1. Pet. 5, 5 Marke, there is a maruellous decking, beautie, & ornament in mo­destie. But he saith, It is inward, in the hid man of the heart: and yet so, that it sheweth it selfe outwarde: or else it were nothing worth, as Salomon say­eth in the 27. of the Prouerbes, Better is open rebuke, then secrete loue. Yea, it so sheweth it selfe in the bodie, prou 2 [...], 5 that it decketh, adorneth and beautifieth the bodie, so as all men shall honour vs, when the bragger shall go by with contempt and scorne.

For so it is added by the Apostle, as a reason to perswade vs to embrace this dutie: For God (sayeth hee) re­sisteth the proude. VVhat is that? To wit, this: Proude persons looke for more then is due vnto them; but they shall not haue it. They would be honoured of all, Tanqu [...] minores Dii, as little Gods: but they shall bee broken of their willes. For as they haue measured vnto o­thers, so shall it be measured to them againe. They haue shewed in the pride of their mindes contempt and disdain to others: and they shal reape it seuen fold again into their bosoms. For thus I take Saint Peter to ex­pounde that place of the Prouerbes, the third Chapter, the soure and thir­tieth verse. prou 3, 34 VVith the scorner he scor­neth. Then it followeth in the verie words that Peter alleageth, But hee giueth grace, that is to say, fauour, loue, honour, and acceptation, both with God and men, vnto the lowlie. [Page 32]As it is saide of our Sauiour Christ, that hee grewe in wisedome, Luke 2, 52 and stature, and in fauour both with God, and men. And why? Because, as well in this lowlinesse and humilitie, (no doubt) as in all other vertues, it was neces­sarie that hee shoulde bee our most perfect patterne, and leaue vs an ex­ample, that wee shoulde followe his steppes; and acknowledge no lesse by his personall humilitie, then by his doctrine taught vs in the fourteenth of Luke, that hee that ex­alteth him selfe shall bee brought lowe, Luke 14 and hee that humbleth himselfe shall bee exalted.

Fie vpon therefore this outwarde flaunt of apparell, this bragging behauiour, and coy countenaunces of manie in this age of most cor­rupt manners, which would seeme to snatch honour to themselues, and euen force it from vs. But they must remember (as Aristotle sayth,) Honor­est in honorante, non in honorate. Honour [Page 33]is in him that honoureth, not in him that is honoured. And therefore thou maist (happily) be despised of others, euen when thou deseruest to bee honou­red: much more shalt thou be sure to go without this honour, when by this ambitious humour of crauing honour, thou deseruest no honour, but contempt.

But heere wee are to obserue a distinction. For as before in the ho­nour of fact, hee owed most that had receiued most, to doo good vnto o­thers according to his quantity: so in this outward honour, or honour of outwarde reuerence, it falleth our contrarie, that hee oweth most vnto others, that hath receiued lesse then others. For so it is in the ciuil bodies, and bodies politike, at in the natural bodie: wherein one member hath receiued more, or lesse honour, then another; and all lesse, then the head: as Paul also sheweth vs in the 12. of the first too the Corinthians: that in a [Page 34]certaine varietie, as well in this, as in sundry other things, there might be a maruailous consent and harmo­ny, For God is not the author of confusion, but of peace. 1. Cor. 14.33, And as one starre differeth from another starre in glorie, for the beauty of the heauens, so one man differeth from another in glory, to the beauty of the earth. And therfore there is now in some the honour of age, which is not in others: in some, the honor of wisedom & vertue, not in others: in some the honor of dig­nitie, not in others: beside the honor of maiestie in the king & magistrate, of whom we speake not yet.

And all these must haue their honour, euerie man, as hee excel­leth most, and hath most of this ho­nour in himselfe, as a marke or print of a certaine maiestie, which God hath placed in him. And it was a peece of the confusion threa­tened to Iuda in the third of Esay, and not the least parte of the confusion, [Page 35]which at this day raigneth amongst vs: Superbient p [...]er i [...] senem, Isay 3, 5 & vilis in honor [...]ium. The boy shall beare himselfe bragge against the auncient, and the base against the honourable. And it greeued Iob at the heart; Iob 2, 2, 3 and hel­pe [...]ppe the heape of all his mise­ries, what once he had this honour, and no we had it not. Oh that I were (sayth hee) as in times past when God preserued mee, when his [...]ig [...]shined vppon my head. And afterwardes in the f [...]enth v [...]se: VVhen I went [...] to the Gate to the s [...]ate of iudgement, Verse [...] and [...] bed [...] caused them to prepa [...] [...]y. sea [...] i [...] the [...] Streetos. The young [...] sam [...]e, and bidde themselues; and the ag [...]dor [...]se and stood vp. But in the [...] Chapter hee sayth, But newe, Iob 3, [...] [...]ident me minore [...]pores, My younger laugh [...] mee: and those so base borne and vile, that, as there hee sayth, VVhose [...]athers I woulde haue dis­deyned to sette with the Dogges of my flocke.

This was Iobs case, to want that honour and reuerence, which once he had, & had wel deserued. Which if it be any of ours; (as doubtlesse ne­uer was there more contempt, and lesse honor yeelded vnto Superiors) let vs charge this sinne vpon the In­feriours: yet so, as that wee wholie discharge not our selues of blame. For besides that this plague is partly vpon vs, Isa. 3.4 in the third of Esay, Dab [...] puer [...] principes co [...]um, I will set children to rule ouer them; and so indeede wee haue in many places rulers, no more able to rule themselues and others, then women and children: & ther­fore are despised of men, women, and children: there is also another plague mentioned by the Prophet in the next words, thus, Quifacinero se do [...]ine [...]tu [...] in [...]os [...] that is, I will set chil­dren to be their Rulers, which shall mis­chi [...]ously raigne ouer them. And after­wards in the same chapter. Verse 13 The babie oppresseth my people, and VVomen [...]aue [Page 37]rule ouer them. And yet as very babes as they are in gouernment, and weak as women, to rule themselues, or o­ther, as they ought to doo, they are strong enough to oppresse the peo­ple: and this maketh them to be de­spised of the people. Vt ameris amabi­lis esto, (saith the poet) If thou wilt haue loue, thou must beare thy selfe louely. And if thou wilt haue other to honour thee in high place, do thou stoupe downe to them, and honour them in those roomes and places wherein they are, euen the meanest. Do not oppresse them, but relieue them (for this is the best honour, as before is proued) and shewe all kindnesse and courtesie, and affabilitie towardes them. And thou shalt see that kindnes will beget kindnesse; as Moses was honoured of all the people. And yet it is said that he was the mildest man in al the earth. Num. 12. [...] Which doubtlesse could not haue been, if in his high place he had ouerlookt them, and not rather [Page 38]in all faith fulnesse, loue, and dili­gence, had looked to them, & liued with them as a common friende.

And therfore the king himselfe also in the 17. of Deut. was commanded not to multiplie horses, Deut. 17, 6, & seq. nor augment his pompe ouermuch, least he shuld waxe proude, and haue his heart lifted vp aboue his brethren. Wherefore, giue, you that are euen the greatest, giue vnto the meanest their honour, and they shall giue you yours, Good measure (as Christ saith) pressed downe, Luke 6, 38 shaken together, and running ouer, shall men giue into your bosome: Matth. 7, 2 for with what measure you meate, with the same shal men measure vnto you againe. For otherwise euery man doth beare a kingdome in his breast, how soeuer his outward obedience or reuerence may be wre­sted from him.

And yet may, and must the Ruler, and euerie superiour maintaine his place, and shew himselfe, as he is, in keeping the grace, and grauitie; the [Page 39]port, and support of a superiour: as it is saide of a Roman gouernour, that he bare vp the Common-weale with his brow or coūtenāce. Which no man may impute to pride or im­modestie for it is maiestie. Therfore Salomon maketh a comparison in the thirtieth of the Prouerbes: Prou. 30, 29 30, 31. There bee three things (sayth hee) that or­der wel theyr going, yea foure which haue a comely gate, an olde Lyon migh­tie among Beastes, and turneth not at the sight of any: an Horse that hath his Bellie taken downe: a Goate, and a King against whome there is no ry­sing vppe. And therefore it is coun­selled in another place, Ne sis hu­milis in sapientia tua. Eccl, [...].19. Bee not ouer­lowly in thy wisedome, nor out of con­ceite with thy selfe for thy place: least it bee true which is saide, Tanti eris aliis, quanti tibi fueris: Thou shalt bee iust so much esteemed of others, as thou (in this sense) estee­mest thy selfe. And therefore it was [Page 40]commanded Timothie, 1. Tim. 4.12 being a yong man, to shew himselfe graue in his ministrie. Let no man (saith Paul) de­spise thy youth. That is, see thou giue none occasion by any ouer familiar, light, or loose behauiour, that any should despise thy youth. And no lesse the Pastour of the Common­weale, then the Pastor of the church, in the person of Titus, Tit. 2.15. is commanded thus: These things speake and exhort, and rebuke with all authoritie. See that no man despise thee.

Thus the superiour must know what honour hee hath; and much more what honour he oweth to the inferiour, and pay it: and the inferi­our for his parte must doo the like. And all men (as Peter heere sayth) must honour all men. A necessarie doc­trine, for al, who in that state of fran­chisement, which wee haue in the heauenly city of our God and King, haue, or ought to haue our con­uersation (as Paul had his) in heauē, Philip. 3, 20 or [Page 41]heauenlie, or as in heauen alreadie, according also as we pray, Mat. 6.20. Thy will be done, in earth as it is in heauen.

And thus much of the first step of these foure duties heere required. Which is as farre as at this time I can go with you. Now let vs pray.

THis whole verse brea­king it self into foure principal parts, which are so many seuerall exhortations, of the first, in these wordes, Honour all men, [Page 42]wee haue spoken alreadie, and are now come vnto the second, in these words, Loue brotherly felowship, or, as I had rather interpret them, according to the plain significatiō of the Greek worde, thus, Loue the brother hood: re­ferring the word which the Apostle vseth not vnto the minde & affection of him that loueth, or the vertue of louing, as it seemeth our English translation here doth: but to the bre­thren themselues, which must bee loued.

For as before he had shewed vs the matter, or, as we call it, the subiect of our honour, saying, Honour all men: and afterwards will shew vs the sub­iect of our feare, saying, Feare God: and lastly, the subiect of a particular and more especiall honour, saying, Honour the King: so here he sheweth vs the subiect or matter of our loue, or, if ye will, the persons on whom our loue must work, to wit, the bre­thren: euen the whole society of thē. [Page 43]So as, (a litle to inuert our own trans­lation, and yet to keep as neere as we may) in steed of this, Loue brotherly fe­lowship, we may read thus, Loue the fe­lowship of brethren. So we name the whole state of the Commons of the realme, the Cōmunaltie: and so here, the whole state of the brethren, ioy­ned in one felowship, the brotherhood, or, felowship of brethren.

Now in this sentence we haue to obserue generally, these two partes, The brethren, which must receiue our loue: and, The loue it selfe, which we owe vnto them.

And touching the brethren, first, we see them cōmended to vs by the name of brotherhood, which is a socie­tie or felowship of brethren, and in­deed such (according to the force of the worde which Peter vseth) I say, such brethren as lay in the same belly with vs. Euen as in deed we haue all but one mother, Hierusalem (as sayth the apostle in the 4. to the Gal.) which [Page 44]is aboue, and yet beneath, the Church scattered throughout the worlde, Gal. 4, 26 which is (saith hee) the mother of vs all. In her wombe we are begotten, be­ing borne anew (as Peter before saieth) not of mortall seede, 1. Pet. 1, 23 but of immortall, by the worde of God. VVho of his owne will (as Iames also sayeth) begatte vs by the worde of truth, Iam. 1, 18 that wee should be the first fruites of his creatures. And to our mo­ther was the promise made in the foure and fiftieth of Esay, Isay 54, 13 And all thy children shall be taught of the Lorde, and much peace shall bee to thy children. Thus all that are taught of God, and haue obeyed his worde, are brethren both by father and mother; and the whole number ioyned in one societie or fe­lowship, is the brotherhood: which also is called the housholde or familie of fayth. VVhile we haue time (sayth the Apostle in the sixt to the Galathians) let vs do good vnto all, Gal. 6.10 specially vnto those that are of the familie of faith. And againe in the thirde to the Ephesians: Ephes 3, 14 [Page 45] For this cause I bow my knees vnto the fa­ther of our Lorde Iesus Christ, of whom is named the whole familie in heauen, and in earth. And the bande of this fa­milie, or coniunction of brethren, is faith and holinesse, in that heauenlie vocation, vnto which they are cal­led. In which respect they are na­med (as before we heard) the familie of faith, and faithfull brethren in Christ; and holie brethren. In the first to the Colossians, Paule an Apostle of Iesus Christ, by the will of God and Timotheus our brother, Col. 1, 1, 2 To them which are at Co­losse, Saintes and faithfull brethren in Christ. Heb. 3.1 And in the third to the He­brewes, Therfore holy brethren, partakers of the heauenlie vocation, consider the A­postle and high Priest of our profession, Christ Iesus.

VVherfore let not thine eies wan­der to seeke thy loue; but see who are ioyned in fayth & holinesse, and they are the brethrē: and there thou must fasten thy whole desire. It is not [Page 46]in all the worlde besides, that thou must so delight in, as in them. For tell mee, if anie thing bee so com­maunded, or commended to vs, as the brethren, or some dutie which pertaineth to them?

Heere onelie wee except the loue of the Father: which yet is reuea­led, and, as it were, accomplished in the loue of the brethren. If yee loue mee (sayth Christ) keepe my com­maundement. Iohn 14, 15 And, This is my com­maundement, Iohn 15, 12 that yee loue one another, as I haue loued you. And againe, By this shall all men know that ye are my dis­ciples, Iohn 13, 35 if yee haue loue one to another. As if the loue of the brethren were the loue of Christ: because he de­lighteth in them, yea, dwelleth in them, and they in him; hee is one with them, and they with him; by a true, and reall coniunction (though the same not naturall, and carnall, but spirituall) as in the seuenteenth of Iohn, I pray not for these alone, but [Page 47]for them also which shall beleeue in mee through their woorde. Iohn 17, 26 21, &c. That they all may bee one, as thou, O Father in mee, and I in thee: euen that they may bee also one in vs; that the worlde maie beleeue that thou hast sent mee. And the glorie that thou gauest mee I haue giuen them, that they maie bee one, as wee are one, I in them, and thou in mee, that they may bee made perfect in one, and that the worlde may knowe that thou hast sent mee, and hast loued them, as thou hast loued mee. And so the Church considered with her head, is mysticall Christ, or Christ in a mysterie; and so called by the A­postle in the twelfth of the first to the Corinthians: 1. Cor. 12.12 For as the bodie (saith he) is one, & hath many members, and all the members of the body, which is one, though they bee many, yet are but one body: so is Christ, that is to say, Christians, in one society, euen the Church, conside­red as a bodie, but with her head Christ. Who, by an excellency of the [Page 48]head aboue the members, giueth name vnto the whole, and it is called Christ.

Hence commeth this acceptation in the second of Zacharie, Hee which toucheth you, Zach. 2, 8 toucheth the apple of his eye. And in the tenth of Matthew, Math. 10, 42 VVho­soeuer shall giue vnto one of these little ones a cup of colde water onely in the name of a Disciple, verelie I say vnto you, hee shall not loose his rewarde. And in the siue and twentieth of Mathew: Mat. 25, 37, &c. VVhen sawe wee thee an hungred, and fedde thee? And when sawe we thee a straunger, and tooke thee in? and so forth. Verely I say vnto you (sayth Christ) inasmuch as ye haue done it vnto one of the least of these my Brethren, yee haue done it vnto mee. And againe, VVhen sawe wee thee an hungred, or a thyrst, or a straunger, or naked, or sicke, or in prison, and did not minister vn­to thee? These also are aunswered, Verelie I say vnto you, in as much as ye did it not to one of the least of these, [Page 49]yee did it not to me. And in the ninth of the Acts, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricke. And I answered, Act. 9.4.5. who art thou Lord? and he said, I am Iesus whome thou persecutest. Yet were they indeed the Christians, and the bodies of the Saints, which he cast into prison, and lead them bound vnto Hierusalem.

But note I pray you out of the place of Mathew, that hee reckoneth there with the wicked, on his left hand, not for any other sins, or for the want of that loue, which pro­perly appertaineth vnto himself, but that, which properly appertaineth vnto his brethren: because it is best seene by louing his, howe wee loue him. For that sometimes toucheth the purse, where loue is best try­ed: and that loue of the lip, Lord, Lorde, deceiueth many: and there­fore Iohn saith, He that hath this worlds good, and seeth his brother haue neede, and shutteth vp his compassion from him, [Page 50]how dwelleth the loue of God in him? And therefore Christ our Sauiour doth not there challenge them simply and generally for the want of loue to­wards his brethren, but the outward workes and deedes of loue are spe­cified, of feeding and drinking, of clo­thing, and harbouring, and the like. For loue being once inwardly inflamed, like fire, it breaketh out, and wor­keth outwardly, as neede requireth, or, it is no loue, and nothing worth; and sometimes angereth more then rebuke. Prou. 27, 9 Therefore Salomon saith in the seauen & twentieth of Prouerbs, Bet­ter is open rebuke then secret loue. And it gawleth the needie. Brother more to heare that in Iames, Iam. 2, 16 Departe ye in peace, be ye warmed, and be ye filled; when wee giue them not those things which are fitte for the body, it greeueth them, I dare say, more that wee seeme thus to wish them well, and doo them no good indeede, then if wee were silent and sayd nothing. [Page 51]And Saint Iames reiecteth it thus, saying, VVhat profit is in this my bre­thren? euen as wee may also, and say, What loue is this my brethren? it is no loue, but a shadowe of loue. For loue, though an affec­tion, is all in action, and such kinde of action, that faith it selfe cannot shewe it selfe, nor worke without loue, which therefore is necessari­ly engendred of her, as the heat [...] and light which issue from the Sun, by which hee sheweth his force and vertue. Therfore the Apostle in the fifth to the Galathians, writeth thus, Gal. 5, 6 In Iesus Christ neither Circumcision a­uaileth any thing, nor vncircumcision, but faith which worketh by loue: both in­wardly and outwardly, when and as oft as need requireth, and means are notwanting vnto the worke. And further, to note the propertie and worke of loue, in the first of the first to the Thessalonians (hee sayth) VVee giue thankes vnto God alwayes 1. Thes. 1, 3 [Page 52] for you all, making mention of you in our prayers, without ceasing, remembering your effectuall faith, and diligent loue. As if without labour and diligence, there were no loue: euen as faith, without effect or efficacie, and not effectuall, is no faith at all. And therfore in the matter of almes, Paul trieth the naturalnesse (as hee spea­keth) of the loue of the Corinthians. This say I (saith he) not by commande­ment, 2. Cor. 8, 8 but because of the diligence of o­thers: therefore prooue I the naturalnesse of your loue.

And because those works of loue do shew her most, which bring most good and profit to that which is lo­ued, and none can adde to the Al­mightie: Looke vnto the heaven (sayth Elihu in Iob) and see and beholde the cloudes which are higher then thou. Iob. 5.5. &.7 If thou be righteous, what giuest thou vnto him? or what receiueth he at thy hands? This also is another cause, why the Apostle without any expresse men­tion [Page 53]of God, and the loue which we owe vnto him, turneth ouer our loue vnto the brethren, and setteth it a working there, as if wee had no­thing to doo with God: who onely of his own good pleasure may haue pleasure in vs, and in that wee doo; but no profit at al by vs, or by ought of ours: that onely appertaineth vn­to the Brethren. God may profit vs, and wee by loue may profit them, and God is pleased in this loue, as himselfe loued in it; and therfore in­deed do we loue the Brethren. This Dauid expresseth in the sixteenth Psalme: Saue me, O mightie God, psal. 16, 1, 2 & 3. sayth he: (lo he fetcheth good from God, he bringeth none to him:) for in thee haue I put my trust. O my soule, say vnto God, thou art my lord: good from me com­meth none to thee. All my delight is in the Saints that are in the earth, and in them that excell in vertue. This also I thought good to adde, least any man should thinke the Apostle in pre­scribing [Page 54]this loue, as onely due vnto the Brethren, had forgotten himself, or the first and cheefest parte of the Law, which saith, Thou shalt loue God aboue al things. For al loue, I confesse, is not due vnto the Brethren, but most specially is declared in, and on the Brethren. For which cause the Apostle doubteth not to say expres­ly, as heere he doth, Loue the Brother­hood, or fellowship of brethren. Who also, when hee biddeth to loue the the brethren, forbiddeth not to loue God; but rather, in bidding of the one, secretly, and by impliment, hee biddeth both, because of necessitie they go together.

Why then, deerely beloued, and why againe, are wee so vaine, to skippe the brethren, and to leaue that wee shoulde loue, and loue that wee shoulde leaue, or it will leaue vs, I meane the world and the things of the world. Of which Iohn sayth, 1. Ioan. 2, 15. Loue not the worlde, nor the [Page 55]things of the world. If any man loue the world, the loue of the Father is not in him: and much lesse the loue of the Brethren, which are his children, and are not loued, but for the fathers sake.

Alas then for the Brethren, which haue lost their loue of all the worldlings, who can loue nothing but this world, and the things which are in this worlde. But of this it is sayde, All that is in the world (as the lust of the flesh, the lust of the eyes, Verse 16, 17 and the pride of life) is not of the Father, but of this worlde: and the worlde pas­seth away, and the lust thereof. And therfore thrise alas, yea, and a wo to them, because they loue, and loose their lust: for the world perisheth to them, and they vnto the world. And therefore how much better were it for them if they could loue the bre­thren? of which is sayde in the words next following, Verse 17 But hee that fulfilleth the will of God abideth euer. [Page 56]And this is his will and commandement (as before we haue heard) that wee loue one another, Ioan. 15, 12 as hee hath loued vs: and so, louing togither, may liue togi­ther, againe, 1. Ioan 3: 14 VVe know that we are translated from death vnto life, because we loue the brethren.

Therefore for the loue of the bre­thren, we go not to the world, but to the brethren themselues: for they will loue vs, vnlesse they be turned from themselues, and fall away from their owne stedfastnesse. 2. Pet. 3.17. Of which the Apostle admonisheth, saying, Qui stat, 1. Cor: 10, 12 videat ne cadat: He that standeth, let him take heed that he fall not. And ther­fore looke well to your loue, my brethren, as Paul did to the faith of the Thessalonians, in the first Epistle and third chapter, 1. Thes. 3.5 Euen for this cause (saith hee) when I could no longer for­beare, I sent him (to wit Timotheus) that I might knowe of your faith, least the Tempter had tempted you in any sort, and [Page 57]that our labour had been in vai [...]. What if he had saide, That I might know [...] oft your loue? For faith, and loue, do go to gither; they dwel togither, & they depart togither; they liue togither, & they die togither. And therfore is t [...] tempter as busie about the one, as a­bout the other, and as mightie ouer the one, as ouer the other. And (look we wel vnto it) he should not be ca [...] ­led the Tempter, if dayly he tempted nor, & at no time effected any thing: euen as too much is dayly seene, that those that are baptized in the faith of brethren, make a mocke of the bre­thren▪ as Ismael was circumcised in the house of Abraham, and mocked Isaac, there circūcised togither with him. And Sarah (sayeth Moses) saw the sonne Agar the Egyptians (which she had borne vnto Abraham) mocking. G [...]n. 21, [...] If Sarah, if Abraham, if Isaac him­selfe, and the seede of Isaac this day lift vp their eyes, lo, the sonnes of Agar, mocking: and so bitterlie, [Page 58]that Sarah our mother cannot abide it. Vers: 10 Wherfore she yet saith, Cast out the bond woman and her sonne. And the A­postle in the 4. to the Galat [...]ians cal­leth it persecution. But as then (saith he) he that was borne after the flesh, per­secuted him that was borne after the spi­rit, Gal. 4, 29. euen so is it now. Lo therefore, dearly beloued; some part of our af­fliction, to heare and see the scorne of these baptized and onely baptized brethren, which point with the fin­ger, and mock home (as they think) saying, lo, y ^e holy brotherhood who, as they taunt vs with their tongue, would teare vs with theyr teeth, in the time were come, notwithstan­ding our cōmon & ioint profession.

And yet if this were all it were the lesse. Rom. 9, 6 2. The 3, 2 For all are not Israel which are of Israel. And all haue not faith, saith the Apostle. And hee meaneth it of those that professe the fayth. So all haue not loue, which professe loue, and are vowed brethren. Yea, it is a [Page 59]note of these last times in the third of the second to Timothie: This knowe, Tim. [...].1 &c. (saith the Apostle) that in the last dayes grieuous times shall bee at hand. For men, sayth he, what men? Verse 5 members of the visible church, & professed in y ^• faith: (for of other it were no maruell) e­ [...]uen such men shall bee louers of them­selues, couetous, proude, boasters, cursed speakers, and so forth, in a great ranke. In which to fill vp the number, are placed also these, Loue lesse brethrē. no louers of them that are good, sayeth Paule: no they cannot loue a good man for their liues. And therefore of these counterfets, the brood of Ismael (almost) we looke for no better.

But the Tempter to shew himselfe hath gone yet further, to alter the seed of Isaac frō their true loue, per­uerting our eie-sight, when we look on the brethren; iudging some to be worthy of our cōpanie, and counte­nance; & othersome (no lesse worthy in thēselues, thē our selues, but to vs [Page 60]as vnworthie) wee reiect and go by them, and hang the brows at them, as straungers and enemies. And all be­cause of some oddes in some pointes, which are betweene vs, Act [...]5, 36, 37, &c. lesse some­times then that in the Acts, whē Bar­nabas counselled to take Iohn Marke, in visitation; But Paule thought it not meete, because hee had departed from them from Pamphilia, and went not with them to the worke. And there was stric­ken such a heat betweene them both about this matter, that they parted a­sunder one frō the other, so that Bar­nabas tooke Marke, and sailed into Cy­prus and Paule tooke Silas and departed. Two apostles so incensed one against the other, that (as y ^e word Paroxismos may also signifie) they were, as it were in the sit of an ague. And yet the matter not great. For Marke was a good man, and Paule might haue ta­ken him; and Barnabas might haue left him, if they had beene pleased.

Rom. 14.17 The kingdome of God (sayeth Paule) [Page 61] is not meate, nor drinke, (and yet the question of our libertie in meat and drinke, which there hee handleth, was not small) but righteousnesse, and peace, and ioy in the holy Ghost. And in Ie­sus Christ (sayth hee) neither circum­cision, Gal. 5.6. auaileth any thing, neither vncir­cumcision, but fayth which worketh by loue. Yet who may cure our Paroxis­mes, yea, our Schismes, and ioyne vs in loue vnto the Brethren, which haue, and holde Christ, and his king­dome, righteousnesse and peace, and ioy in the holy Ghost: & yet for some other things, wherin we iudge them they are not for our companie; and still wee will distinguish betweene brethren and brethren: and some we will take, and some wee will leaue to liue to themselues: some wee will loue, and some we will hate. And so out of one mouth (as Saint Iames saieth) yea out of one heart, Iam. 3, 10, 11, &c. proceedeth blessing and cursing. My brethrenthese things ought not so to bee, Dooth a fountaine [Page 62]send foorth at one hole sweete wa [...] and bitter also? Can the figge tree, m [...]bre­thren, bring foorth Oliues; or else a [...], Figges? So can n o fountaine giue both salt water and bitter also. And so touching the brethren, we loue all, or none: and our loue to like thinges must bee alike; or else wee loue not as we ought.

And so, Saint Peter heere speaketh not singularly, or diuisiuelie, but as it were, collectiuelie, saying, Loue the brethren, that is, all the brethren, euen the whose number of them, ioyned in one societie, not one ex­cepted. And Paule in the first to the Collossians: VVee giue thanks (sayeth hee) to God, euen the Father of our Lord Iesus Christ, Colos. 1, 3. alwayes praying for you since wee heard of your fayth in Christ Iesus, and of your loue towards al Saints. And Christ, to shewe how hee hath loued vs, all, and euerie one, re­specting the singulars, and each sin­gular in the generall, giuing vs also [Page 63]the name of brethren, sayth, as before wee heard out of the liue and twen­tieth of Mathew. Mat 25, 40 Inasmuch as ye haue done it vnto one of the least of these my brethren, ye haue done it vnto me. Vers. 45 And againe, Inasmuch as yee did it not to one of the least of these, yee did it not to mee. And in the seuenteenth of Iohn: Iohn 17, 2 Those that thou gauest mee, haue I kept, and none of them is lost, saue the childe of per­dition, that the Scripture might bee fulfil­led. Where he descendeth to account for euerie particular, which the Fa­ther had giuen him: and so must we, for euery brother, whome hee com­mendeth vnto our loue.

But note, I pray you, out of the place of Matthew, Verse 40 a distinction of brethren. For he saith, Vnto one of the least of these my brethren. There­fore some are greater, and some are lesse, not in the brother hood it selfe, or nature of brethren, wherein all are alike: but in some outwarde respects, wherein they may be, and are vnlike. [Page 64]as here in this place of Mathew, the 25. there is mention of hungrie, and thirstie, of naked, and harbourlesse, and prisoned brethren, who in this re­spect are lesse, as the Lord hath hum­bled them, then those brethrē which are full, and clothed, housed, and at libertie, hauing other furniture also somtime of pompe and dignitie. The one sort Saint Iames in the first Chap­ter of his first Epistle calleth Brethren of low degree: Iam. 1, 9 and the other he calleth rich. Thus, there are poore, & abiect bre­thren, low, and little: and there are great, and rich, and flourishing bre­thren: and we must loue all. But yet out loue is chiefly approued (as be­fore was shewed) by such outwarde works, and duties, which we do vn­to our lesser brethren; for our greater brethren need them not: as Paul spea­keth of the members of the naturall bodie: 2. Cor. 12, 23 And vpon those members (say­eth hee) of the bodie which wee thinke to bee the lesse honourable, wee put on [Page 65]more honour: and our vncomely parts haue more comelinesse: for our comely parts need it not. Thus, the hunger, and na­kednesse, the wants and distresses, the bands and prisonments of our lit­tle Brethren should be our care, and the matter especially to fire our loue: much lesse should wee set light of them, because they are little. Saint Iames compareth the prophane rich men of the world, with the rich Bre­thren, and reproueth the loue of the faithfull to whom hee writeth, for preferring the one before the other. And what do wee else, if in respect of their riches, their pompe, and dig­nitie, wee preferre in our loue, and the duties of loue, our greater Bre­thrē before the lesse? but let vs heare his words: Iam. 2, 1, 2, & seq. My brethren (sayth hee) haue not the faith of our glorious Lorde Iesus Christ in respect of person. For if there come into your companie a man (I adde, a brother) with a gold ring, and in goodly apparrell, and there come in also a [Page 66]poore man, (to wit, a brother) in vite raiment, and yee haue a respect to him that weareth the gay clothing, and say vnto him, sitt [...] thou neere in a goodly place, and say vnto the poore, stand thou heere, or sit heere vnder my foote-stoole: are yee not partiall in your selues, and are become iudges which haue euill thought? Hearken my beloued brethren, hath not God chosen the poore of this worlde that they should bee rich in fayth, and heyres of his kingdome, which he promised to thē that loue him? but yee haue despised the poore. Heere he toucheth the boyle. For there is a kinde of estimation, which belongeth vnto men of digni­ty, as the Lord hath diuided degrees in the world, some brethren hauing more honour, & some lesse. But our loue vnto all must bee alike, as well poore, as rich. And wee must haue somewhat y ^e more care of the poore, that we exclude them not, for Saint Iames his reason, because the greater number of vs, I meane the brethren, [Page 67]are poore, and not rich, weake, & not strong; base, and not honorable; foo­lish, & not wise. Hearken my beloued brethren (saith he) hath not God chosen the poore of this world, Verse 3 that they should be rich in faith, and heyres of the kingdome, which he promised to them that loue him? not that he excludeth the rich, but more commonly & generally in this choyse respecteth the poore, as Paul also sheweth in the first of the first to the Corinthians. Brethren (saith he) you see your calling, that is, who, 1. Cor. 1.26 & seq. and what manner of men amongst you, are called, and come vnto Christ, not many wise men after the flesh, not manie mightie, not many noble. But God hath chosen the foolish things of the worlde, to confounde the wise, and God hath chosen the weake things of the world to confounde the mightie, and vile things of the world, and things which are de­spised hath God chosen, and things which are not, to bring to naught things that are, that no flesh should glorie in his sight. [Page 68]And therefore I feare, if my heart giue a better welcome to a rich bro­ther, then to a poore, that I loue not the brethren as I ought. Wherefore let not the carnall and outwarde beautie of Brethren beguile our mindes. The Kings Daughter is all glo­rious within. Psal. 45, 14 Hebr. 13, 2. Angels may bee stran­gers, as in the thirteenth to the He­brewes, and the beautie of a brother may be hid vnder a very sorie weede.

The same may bee saide for the weake brethren, of whome some­what already hath bin spoken. And therfore briefly thus: be their weak­nesse neuer so great, euen as of chil­dren in Christ, and their infirmities neuer so many; lacke they know­ledge or conscience sometimes in somethings ( For who can say, sayth Salomon: Prou. 20, 9 I haue cleansed my heart, I am cleane from sinne:) Wee must take them with all their faults, as wee are taken, and loue them as wee are loued, and were loued, euen when [Page 69]we were enemies, as saith the Apo­stle: & the weaker our brethren are, Rom., 510 the more must be our care, and our burthen the greater to beare them and make them better. Brethren (saith the Apostle in the sixt to the Galathi­ans [...] if a man be preuented in any fault ye which are spirituall restore such a one in the spirit of meekenesse, Gal, 6, 1 considering thy selfe least thou also be tempeed. Beare yee one anothers burthen, and so fulfill the law of Christ.

And thus much touching the first general point of this sentence, what, or whom we must loue, to wit, the brotherhood or fellowship, of brethren none excepted. Nowe somewhat of the loue it selfe, and so an ende.

And first, when as the Apostle here saith, & exhorteth, saying, Loue the brotherhood, hee meaneth not that the faithfull to whome hee writeth, and in whom he acknowledgeth all the graces of God, were simply void of loue, or that they had not some [Page 70]loue alreadie, when he wrote vnto them: but that they should conti­nue in loue, and increase in loue, and loue more perfectlie then before. For otherwise for the Brethren to loue together, is as kind and as natu­rall, as for the birdes to flie toge­ther; for the heardes to feede, and to lie together; yea, for the mem­bers of the body to liue & moue to­gether: for loue is as it were, the life and soule of the Brethren. And ther­fore it is monstriloco, a monster, to see Brethren not to loue together. And when it fel out otherwise in the Church of Corinth, it seemed so ab­surd and strange to the Apostle, that he maketh as it were, an outcrie vp­on it, as if they had lost their wise­dome, and almost their wits, that some brethrē fel out, & others could suffer it. I speake it to your shame (saith he) is it so that there is not a wise man a­mongst you? 1. Cor. 6, 5, 6, & seq. no, not one that can iudge betweene his Brethren? but a Brother [Page 71]goeth to Lawe with a brother, and that vnder the Infidels. Now therefore there is altogether infirmitie in you, in that you go to Law one with another. VVhy ra­ther suffer yee not wrong. VVhy rather sustaine yee not harme? Nay, you your selues doo wrong, and doo harme; and that to your Brethren. There is the wonder.

But to speake more distinctly of this loue, we may shortly consider in it these three points before men­tioned, first the continuance second­ly the increase: and thirdly, the per­fection, or rather the synceritie and puritie of our loue. For the first, in the thirteenth to the Hebrewes, and first, Let brotherly loue continue, Heb. 13.1 saith the Apostle: that is, see that it breake not off but run in one threed, and hold together vnto the end. For the reward is certain. For as the apo­stle exhorteth the Galathians, saying, Gal 6. [...] Let vs not be wearie of well doing, for in time wee shall reape, if wee faint not. [Page 72]So because nothing is better then loue, let vs not be wearie of louing, for in time wee shall reape if we faint not.

And indeed why should we leaue so good a thing? which wee cannot do, but we are in danger to fall into the contrarie. For anger it selfe, what is it, but a breach of loue, of which the Apostle faith, Be angry and sinne not: Ephes. 4, 26 Let not the Sunne go downe vppon your wrath, neither giue place vnto the diuell, who quickly taketh it, and tempteth vnto discord.

And besides it is a goodly thing to see the streame of loue runne cleare without troubling; as Salomon spea­keth of the prosperitie, and aduersi­tie of the righteous, in the fiue and twentieth of Prouerbs: Prou. 25, 29 As a fountain trampled with the feete, or a spring mard, so is the iust which is remooued before the wicked. The prosperitie of the iust, is the cleare spring, and the aduersitie of the same, is the spring troubled. [Page 73]and euen so the course of our loue continued is the cleare spring, and it is a goodly thing to see it cleare, as stil it woulde bee, were it not for trou­bling. And therefore Paule in a cer­taine holy impaciencie, and zealous desire of the continuance of the loue of the Galathians, exclaimeth thus, Vtinam & abscindantur qui vos contur­bant: Gal, 5, 12 I woulde they were euen cut off that trouble you.

And also wee ought to looke the more vnto our loue, that it breake not with any brother that loueth vs, because the kinde heart is soonest, and deepest wounded, and the cure thereof is verie hard. Of which Salo­mon sayeth in the eighteenth of the Prouerbs: Prou. 18, 19 A brother offended is harder to win then a strong Citie, and their con­tentions are like the barre of a Pal­lace.

And yet wee denie not, but as the Sunne sometimes is darkned by the Clowdes, engendred of some grosse [Page 74]exhalations from the earth: so the light of our loue is misted; and the heat thereof rebated by some sinister and corrupt affections of our fleshly nature. And as in phrenetical persons we see that they haue their lucida in­terualla, bright and calme inter missions, which are not in the nature of the disease: So the louing brethren haue turbida interualla, their troubled fittes, which are not in the nature of their loue And therefore, as the Sunne at the last breaketh through the mist, and cloude: and those that are ta­ken with the phrenzie, returne to their madnesse as before: so the bre­thren to their loue, which no more can bee parted, or depart from their hearts, then the light from the Sunne; or life from the soule, which is impossible. And therefore, as Pharaoh, notwithstanding his sun­drie pretenses, yea, his purposes, and permissions, and at the last his owne fact in letting the Israelites go [Page 75]out of his land, returned to his owne nature, repenting, where bee should not, and followeth after the same people to bring them backe, whome himself by commandement had sent away: so on the other side brethrē, notwithstanding for a season they haue a bent another way, which lea­deth from their loue, as blinded with errour, tempted by Satan, and car­ried with the violence of their af­fections: yet time will trie them, and if they bee brethren, they will come to themselues, and their loue agained notwithstanding some vnkindnesse for a season: For greater is hee that is in vs (sayeth Iohn) then hee that is in the worlde. 1, Iohn 4, 4 And as Paule in the fifth of the first to Timothie, 1. Tim. 5, 24 25 speaketh of two sorts of Ministers, the one hy­pocriticall, deceiuing the Church at the first, and prouing bad at the last, of whom he sayth, some mens sinnes, or faults, are open before hande, and go before vnto iudgement, but some m [...] [Page 76]follow af [...] and the others such, who [...]hough [...] y [...]le [...]i [...]e; and are neg [...] ­ligent, and bu [...] their giftes for a season, yet comming, to themselues againe, and as it were reui [...]ing, doo afterwardes shewe the fruits of their labour, and approue themselues to the Church of God; and of these he sayth in the words next following: Likewise also the good workes are mani­fest before hande and they that are other­wise [...] bee hid: So may wee say, comparing the brethren vnto this better sort of Ministers, that though some of them sometimes breake off from that course of loue, which they ought to continue, and sleepe in the forgetfulnesse of their dutie (as of both sorts of virgins, both the wise, and the foolish, it is sayde they slep [...] yet the brethren euen all cope, haue Oyle in their Lampes, and their loue awaketh with them, and embraceth the brethren, whome before it did not. And the good workes of [Page 77]their o [...]e, which at their first calling appeared, and were manifest to all men, (yet altered [...]or [...] a time, and carried into other behauiors, and bee seeming the course which first be­gan) cannot be hid, as sayeth Paule, but shall be seene to be [...]o such at the last, as they were at the first. For loue breaketh through all lettes, and pas­seth by [...] couereth the multitude of sinnes, suffering all things, 1. Cor. 13, 7 [...]ning all things, hoping all things, [...]dd [...]ing all things at the handes of our bre­thren. And with a godlie sorrowe worketh repentaunce and reforma­tion for our owne offences towards them, with great care, yea, 3 Cor. 7, 11 with clearing of our selues, yea, with indignation, yea, with f [...]are; yea; with great desire, yea with zeale; yea; with punishment, for reconciliation, till the strong Ci­tie bee wonne; and one contenti­ons, though as harde to breake as the barre of a pallace, be yet broken a sunder, and our selues reunited [Page 78]in the loue of brethren. So all at the last was forgiuen, and forgotten, betweene Ioseph and his brethren; and their loue brast out in teares, and they wept, and reioyced, and kissed, and embraced, and theyr hearts were comforted in the loue of bre­thren. Gen. 45

The second consideration which we haue of our loue, is the encrease of the same. Of the which the A­postle in the fourth of the first to the Thessalonians, 1. Thes. 4, 9 14 writeth thus: But as touching brotherly lo [...] (fayeth hee) yee neede not that I write vnto you: for ye are taught of God to loue one another Yea, and that thing verelie yee doo vn­to all the brethren, which are through­out all Macedonia: but, wee beseech you brethren, that you increase more and more. VVee are not therefore to stande at a stay in loue, but still to walke forwarde from loue to loue. For this is the way of the righte­ous: and of it Salomon sayeth in the [Page 79]fourth of the Prouerbs, Prou. 4.18 The way of the righteous shyneth as the light, that shy­neth more and more vnto the perfect day. And the right loue of brethren is as fire, which still increaseth, and inflameth them with a certaine natu­rall affection and inclination to em­brace one another, of which the A­postle in the twelfth to the Romans saith. Rom. 12, 10 Bee affectioned to loue one ano­ther with brotherly loue. And this affec­tion or inclination cannot stay it self, vntill it come to the highest degree of loue, and leadeth vs to that which Peter requireth in the first Chapter of this Epistle, namelie, 1 Pet 1, 22 That wee loue one another out of a pure heart, ve­hementlie, or as our English trans­lation giueth it, Feruentlie, with all the heart, and with all the soule, and with all the might: and so our loue become zeale, which hath eaten vs vp, & we all in a zeale do loue the brethren. Which condemneth (my brethren) [Page 80]the loue of these times, the last I thinke; in which it is come to passe, as our Sauiour foretold, that because iniquitie shall abounde, the loue of ma­nie, yea, manie brethren, I had al­most said towards brethren is waxen colde.

But (to come to the third and last point) whether wee loue little, or whether wee loue much, according to the measure of grace which wee haue receiued, let vs yet loue pure­ly; and that loue which wee haue, let it bee loue in deede. Not euerie one (sayeth Christ) that sayth vnto me. Lorde, Mat. 7, 22. Lorde, that is, which profes­seth himselfe my seruaunt, shall en­ter into the Kingdome of Heauen: but hee that dooth the will of my Father which is in Heauen. Not euerie one that sayeth Brother, Brother, shall haue the prayse of true loue, but hee that will doo for his brother in­deede. 2. Sam. 20, 9, 10. Not as Ioab, which salu­ted Amasa, and sayde, Art thou in [Page 81]health my brother? Faigned loue and hee tooke. Amasa by the [...]eard with the right hand, to kisse him. But with his sword he smote him in the fifth rib, and shedde out his bowelles to the [...]round. This was not loue, but dissimulation, which ought to bee farre from the loue of brethren. So the Apostle commaundeth in the twelfth to the Romās, Let loue (saith he) be without dissimulation. Rom. 12, 9 And Peter in the first Chapter of this Epistle, re­quireth brotherly loue vnfaigned; 1. Pet. 1, 22 VVith brotherly loue vnfaigned (saith hee) not of a pure heart loue ye one ano­ther feruently. Therefore this loue which kisseth; & killeth, which mar­rieth, and burieth all in a day, is not worthy of mention with the loue of brethren.

No, nor a better loue then this: Idle loue. a better, I call it, because it doth no harme: and yet is not good inough, because it dooth no good. If a brother or asister (saith Iames) be naked, Iam. 2, 15, 16 and de­stitute of daily foode; and one of you say [Page 82]vnto him, Depart in peace, beeye war­med, and be yee filled: not withstanding, yee giue them not those things that are needefull for the body, what helpeth it? This lip-loue Saint Iames refuseth: and Saint Iohn wil none of it, saying, in his first Epistle and third Chap­ter, My little children, let vs not loue in word, neither in tongue onely; but in deede and in truth. 1 Ioan. 3, 18 As if there were no trueth in loue, with­out the deede, if do it can, and doth it not.

And yet againe there is another loue not aright, which doth some good, and leadeth to some duties which are profitable, but not for loue sake; but because wee receiued some good before, or may receiue profit by the fame againe. And this we may call a seruile loue, Seruile loue. because it worketh for wages and nothing els; and is no better (as our Sauiour tea­cheth vs) but that sinners and Publi­cans may haue the like. Matth, 5, 46, 47. Luke 6, 32, 33.

But to leaue these loues, which are none of ours, & to note that which indeede the Apostle meaneth, Simple loue it is a simple loue, pure, & voyde of all re­spects, & loueth the brethren for the brethrens sake. Of which we may say as Salomō speaketh in the fourteenth of Prouerbs, of the sense and iudge­ment of the mind towards mirth, or mourning: The mind (saith hee) ac­knowledgeth his own bitternes, Prou. 14, 10 or what is better to it selfe: and in the mirth therof no strange thing doth mixt it selfe. That is, it trieth al things, and taketh what it loueth, & leaueth what it li­keth not. And euen so this loue of brethren, it hath her proper iudge­mēt, & nothing it aloweth but what is like hir self. It admitteth no respects of rich or poore; wise, or vnwise; strong, or weak; profitable or vnpro­fitable: but looketh to the brother­bood or cōpany of brethren (as Peter requireth) & in the name of brethrē, as Christ speaketh in the tenth of [Page 84] Matthew, Matth. 10 that is, as brethren, and in the onely nature of Brethren, it em­braceth them, and nothing in them besides. Paul saluteth Timothie thus, Vnto Timothie my naturall Sonne in the faith: 1. Tim. 1, 2 so calling him, because he had a true and a naturall faith. For there is a naturall faith, which bringeth foorth a naturall loue, of which wee speake: and there is a bastard faith, of which is ingendred a bastard loue of false Brethren. These also are a­mongst vs, but they are not of vs: and how little worth their loue is, I neede not speake: the white of in egge, or a sticke hath as much tast as it. And these, as they lie in out way, needes wee must deale with them but still we scare them, as a quauer mice that shal [...]eth vnder vs, & some­time or other they will deceiue vs. The Apostle in the eleuenth of the second to the Corinthians, reckoning vp all his [...]e [...]illes, to make vp [...]e the heape, 1. Cor 11, 26 at last addeth this; I [...] perilles [Page 85]amongst false brethren. And who of vs my Brethren, in casting vp the summe of all our troubles, can leaue out this, In perils of false brethren or, if for the present wee can, the time may come that it may be added. For the broode of Ismael doth spawne a­pace. Hee that eate bread with me, Psal. 41, 10 Ioan. 13, 18 hath lift vp his heele against me, saith Dauid, saith Christ. And how should anie Christian looke for better? Most men (saith Salomon in the twelfth of Pro­uerbs) Do prayse each man his own kind­nesse: but who can finde a faithfull man? Prou. 3, 6 to wit, which sheweth so much, as hee saith he is. Thus many say they loue, but proofe maketh all. VVhere­fore (saith the Apostle to the Corinthi­ans, 2. Cor, 8, 24 in the second Epistle and eight Chapter) Shew towardes them (to wit, Titus, and another brother sent vnto them) shew (saith he) towardes them, and before the Churches, the proofe of your loue, and of the reioycing that wee haue of you.

And what proose or testimonie of our loue (my Brethren) shall I call for heere? surely none at this time but this, which none will denie, but loue will yeelde it, or none at all; it is so light, it is so little: and yet I would to GOD our loue would yeeld it. And this it is, name­ly, that at the least we would come together, and see one another, and talke together, as louing brethren, of our father, and of our mother, and of our elder Brother, in whome, and whose loue wee are adopted chil­dren; of theyr loue towardes vs, and our faith towards them; as like­wise of our loue one towardes ano­ther; of our necessities, of our af­flictions, of our ioyes and comforts, of our hope, of our happinesse, & of the crowne, of our inheritaunce laide vp in heauen; & further, to instruct, to exhort, to comfort, to admo­nish, and edifie one another: With­out the which I see not how loue can [Page 87]worke. Wherefore the Apostle in the tenth to the Hebrewes, ex­horteth thus: Heb. 10, 24, 25 Consider (sayth hee) one another, to prouoke vnto loue, and to good workes. Then hee shew­eth the meane. Not forsaking (saith hee) the fellowshippe that wee haue a­mongst our selues, as the manner of sonne is. And who are those some, but euen wee, which shoulde con­sider one another to prouoke vnto loue, and to good workes; which wee do verie little; and all because wee forsake the fellow shippe that wee haue, or should haue amongst our selues, each man contenting himselfe with himselfe, when law­fully and without let, wee might ioyne with many Brethren. Did Christ so, who neuer (almost) went without his Brethren? or, did Paul so, who so earnestly prayed for a iourney to Rome, to see the faithful, For I long (saith he) to see you, that I might bestow among you some spi­rituall [Page 88]gift; that you might be strongthe­ned, that is, that I might be comforted, (saith out) Translation) together with you. But the words of the Originall I interpret thus, That there might be ioynt exhortation amongst you, that is that, I might exhort together with you, or, ioyne my exhortaion togi­ther with yours. For this is the spiri­tuall gift, which beforech saith, he reth to bestow vpon them, by their [...]tall faith: that is, by each others gift and knowledge in the faith, or doctrine of faith, both theirs and his.

But all are not Apostles, all are not ministers. Yea, but are all brethren, as the Thessalonians; and the Apostle in the sift of the first exhorteth thus: 1. Thes 5, 11 VVherefore exhort one another, and edi­fie one another euen as yee do. Which how can it be better done, then whē we come together? Which though it be not alwaies, nor cannot be, yet as ofte as it may bee, let it bee, my brethren; and when it may not be, [Page 89]let it be, as it may. And howe is that? let the hand be the mouth, and the penne our speech; and our Epi­ftles and Letters, as the liuely cha­racters of our hearts and mindes, let them present vs vnto the brethe­ren. For I am ashamed (almost) to thinke that wee are not ashamed of so many bunches and bags full of Letters, written onely for the things of this perishing life, and scarse one or two in a yeere (if anie at all) sent, or receiued of this kinde, I meane, concerning the loue of Brethren. As if neither Saint Peter here, nor any Apostle besides, had euer saide; Loue the brotherhood: or, as if we could loue them, and do nothing for them, neuer so much as fee them, speake with them, or heare how they do.

And this (deerely beloued) ma­keth our greater and publike assem­blies (which what are they also [Page 90]but certaine holy communications betweene God, & his people, when either hee, by the word preached, doth speake vnto vs; or wee, by our prayers do speake vnto him?) this I say maketh them so colde and fruit­lesse, that afterwards wee putte our sparkles on the cold hearth, & single our selues one from another, & haue not these priuate and lesser meetings betweene our selues, to confer of the things which we heard before. As if before we had assembled but for a fashion onely: which is not to as­semble, but to dissemble. Paul, though absent in the flesh, Colossi. 2, 5 yet was pre­sent in the spirit, reioycing (as him­selfe sayth) and beholding the or­der of the Colossians in comming together. But wee, as present in the body, but absent in the spirit, (which is absence indeede) haue no such ioy in the vnities and societies of our holy Brethren. [Page 91]Whereby wee euen hazard the loo­sing of our Fathers blessing: who loueth to call vs, and to see vs to­gither, and then, and there to blesse vs; as Iacob, his' children: Gen. 49, 1, 2 whome hee called togither, and then hee blessed them. For this is a promise to the plurall number, not so ex­pressely giuen vnto the singular: VVhere two or three are gathered to­gither in my name, Matt. 18.20 there am I in the middest of them. And in the hun­dred thirtie and third Psalme. Psal. 133 Beholde (sayeth Dauid) howe good and pleasant a thing it is brethren, to dwell togither in vnitie. It is like the precious Oynt­ment vppon the heade, that ranne downe vnto the bearde; euen vnto Aarons beard, and went downe to the skirtes of his cloathing: Like as the dewe of Her­mon, which fell vpon the Hill of Sion. And why so precious? and why so pleasaunt? The reason is added: Verse 3. For there (this worde hee vseth sig­nificant­lie, [Page 92]and as we say, emphati­callie) there, as if hee sayde, there, and not else-where, as there, The Lord promiseth his blessing, and life for euermore.

Balaam beguiled with the wages of vnrighteousnesse, Iude ver. 11 Num. 22, 13 woulde haue cursed the righteous. And yet hee cryeth out: Let my soule die the death of the iust; Num. 23, 10 and let my latter ende bee like vnto theirs. All woulde die the death of the brethren; and manie professe the faith of brethren: but all will not liue the life of the bre­thren, for the life of the brethren is their loue, which dieth not, but li­ueth euer. 1. Cor. 13, 13 As Paule sayeth, Nowe a­bideth faith, hope, and loue, euen these three. But the chiefest of these is loue. For it abydeth nowe, and euer. Whereupon Saint Iohn concludeth thus, (and with this I conclude al­so.) By this wee knowe that we are trans­lated from death to life, 1. Iohn 3.14 because wee loue [Page 93]the brethren. For wee and our loue must liue togither.

The God of peace, and loue, en­crease this loue, and knowledge in vs, and present vs blamelesse in his sight, through Iesus Christ: to whom be prayse for euer.

Amen.