meanes yet God neuer reiects a charitable meaning it is the mind not the gift the will not the worke the affection not the action that God esteemes and therefore Saint Paul commendeth the Corinthians For that they had begunne not onely to doe but also to will 2 Cor. 10. for there may bee a doing of good and no good will there may be giuing without charity and curtesie without mercy In some either fashion not compassion or humour not vertue or hypocrisie not Christianity produceth strained fained maimed acts of mercie Such a giuer doth but cast off his superfluity superfluously hut the truly compassionate like the widdow puts into Gods treasury of his substance really the one giues externally the other giues internally As Saint Gregory saith he giues Extra semetipsum Somewhat without himselfe this de semetipso a peece of himself And albeit this kinde of mercy be most vsuall when it meeteth with vnderserued misery yet must there be a pitty euen of a iust calamity both in priuat men that in others see daily Gods righteous iudgements and in Magistrates that vsually punish malefactours vnlesse the fault be out of measure some heynous offence either against God or his annointed wherein to be merciful were to be miserable and to be compassionate very vniust Let vs not therfore grieue yea let vs rather reioyce with a great and vnspeakeable ioy when traytors murtherers or the like are worthily brought to confusion Psal 85.10 Seeing mercy and truth they then doe meete righteousnesse and peaoe therein kisse one another But in regard of our own priuate wronges wee are taught to loue our enemies To blesse them that curse vs Mat. 5.44 45. and to doe good to them that hate vs and to pray for them which hurt vs and persecute vs that wee may be the children of our Father which is in Heauen for hee maketh the sunne to arise on the euill and on the good and sendeth raine on the iust and on the vniust Let vs not so feast the body onely that the soule should fast as many doe who are mercifull but in part Yea in regard of the soule they are altogether mercilesse For what good doe these men towards the redemption of a soule from the bondage of sinne and Sathan more then they doe to a dog a horse or a hog yet as the miseries of the soule are more dangerous so should they more carefully be regarded pittied Let vs not whilst we carefully feed the soule suffer the body to pine in want and penury as also some do who being ouer-clogged with the terrestriall affayres of this life may not part with a penny what neede socuer should be Howbeit as man consisteth of soule and body and is subiect to miseries in them both so must wee be charitable to him in relieuing of both If you aske saith Lactantius why God created the world It was because man should be created If you demaund why man was created It was because hee should worship his creator If you aske why hee should worship his creator It was for no other cause but that he might be rewarded by him These are the bowels of Gods mercy who had no other cause of his mercy but his mercy no other end but his owne glory and our good wherein there is no end of his goodnes no number of his mercies no measure of his wisdom no depth of his bounty whose great loue to maÌ„kind was apparent in this when he purchased our redemption with the effusion of the most precious blood of his deere onely begotten Sonne And therfore saith Tertullian si tanta in terris moraretur fides quanta merces expectatur in Coelis were there so great faith on earth as there is reward to be expected in heauen how great should our loue be one towards another to tender the good one of another to releeue the wants and necessities one of another And surely man hath but two pleas before the throne of Gods iudgement seate the one of Innocency the other of mercy the former neuer any that Immaculate Lambe excepted could plead what interest shall man challenge in the plea of mercy who hath denied the same to his brother For saith Christ our Sauiour Mat. 18.33 oughtest not thou also to haue had pitty on thy fellow euen as I had pitty on thee Let vs then Col. 3.1 2. so many as bee risen with Christ seeke those things which are aboue where Christ sitteth on the right hand of God the father Set I say your affections on things which are aboue and not on things which are on earth Worldly minded men fitly resemble the earth in these fiue points first the nature of the earth is cold and dry so are all worldly affections to deuotion and charity Secondly the earth standeth still and hath the circumfereÌ„ce carried round about it so are Gods benefites about earthly men and they are not at all mooued Thirdly the earth doth oftâ—ntimes keepe downe many hot exhalations which naturally would ascend so doe worldly affections many charitable motions Fourthly the earth is heauie and heauie things goe downeward so worldly men set all their affections onely vpon the terrestriall things of this life according to the saying of the Apostle Phil. 3.18 19â— They are enemies to the Crosse of Christ whose end is damnation whose God is their belly whose glory is to their shame who minde earthly things Lastly yet the earth is fruitfull after tilling and manuring so to conclude till the heart of man be fully manured with the graces of Gods holy Spirit it can bring forth no good fruite of deuotion charitie Let our compassion therefore so largely extend it selfe towards the consolation of others as in like manner we would expect from the hands of the Almightie towards our selues ending with this of our Sauiour Let vs be mercifull as our heauenly Father is mercifull Now the God of grace mercy so guide you in the wayes of holinesse good workes that both in life death you may glorifie God your creator to whom with the Sonne and holy Spirit be giuen and ascribed from the bottome of our hearts all power praise might maiesty and dominion both now and for euer Amen FINIS
pleasure as hee had worthily deserued At the sight whereof Hippocinus by and by forgat the iniury pardoned Alcibiades and gaue him his daughter in mariage If now these Ethnicks either through the moderation of their mindes or humane wisdom could willingly offer reconciliation consesse the iniury done and forgiue receiued wronges shall not they rise vp in Iudgement and condemne vs which are so deadly in our malice so obdurate in reuenge so refractary and stubborne in forgiuing wronges that many thinke it vnpossible to frame their stony harts to be reconciled to their enemies First the duty we owe to our Christian brother if we be Christians indeede should worke this effect in vs that by our lenty and patience we may reforme and amend our neighbour Hereof the Apostle Rom. 12. Pro. 15. Ouercome euillwith goodnes And Solomon A soft unswer putteth away wrath but grieuous words stirre vp anger For euen as fire the fuell being taken away goeth out so wrath and displeasure is mitigated by mildnesse and as smoake so annoyeth the sight that a man cannot see what lieth before him so enuie and malice casteth such a cloud before reason that one cannot easily iudge or censure rightly of the actions of his brethren nor wherein wee our selues are delinquent Secondly because we are bound by charity not to hurt our neighbour for by reuenge and retorting euill for euill we doe not onely proue our selues to be euill but also minister occasion of further fury and perturbation to our brother What is this else but Oleum Camino addere according to the prouerbe to cast oylein to the fire Demosthenes being prouoked by many taunts and reproaches of an enemy answered I will not contend with thee in this kind of combate In quo qui vincitur ipso victore melior est in which hee that is vanqished is the better man Thirdly wee should forgiue and patientiy suffer wrong for the edification of our neighbour that wee may giue him an example of godlinesse For as euery example of vertue so especially of forgiuing iniuries doth edifie our neighbour and enforce him to admire and loue vs yea though he be most vile and wicked If the commandement of God as obedient children cannot pierce our Adamantine hearts neither the loue we owe vnto our brethren as fellow members of one body yet let the vtility and profit which commeth to our selues thereby as meere naturall men preuaile somewhat with vs in this precept of forgiuing First least thou hurt thy selfe because thou canst not wreake thy reuenge vpon thine enemy but thou must doe thy selfe a sarre greater hurt For if a man for the disliking that hee hath of a garment which he weareth that he might cut and teare it should thrust the knife into his owne bowells were he not worthy to be condemned of extreame madnesse So thou canstnot stirike thy neighbour but thou must giue thy selfe a more greenous wound thou offendest God piercest thine owne soule through thine impatiency and pleafest thine aduersary Knowest thou not what the Apostle saith Whosoeuer hateth his Brother Iohn 3. is a manslayer and yee know that no manslayer hath eternal life abiding in him Passus es Malum saith S. Augustine hast thou suffered wrong Ignosce ne duo mali sitis Forgiue that yee be not both wicked If thou hatest thy brother thou hurtest thine owne soule If thou forgiuest him thou dost good to thy selfe and thine enemy remaineth in his owne sinne What greater madnes can there be then to persecute thine ene with deadly hatred seeing it cannot be without offering great iniury to thine owne soule Is there any man so sottish that if in eating hee biteth his tongue with his teeth he will therefore pull out his teeth Or if in cleauing a blocke hee hurteth his foote will hee to be reuenged cut off his arme wouldest thou not iudge such a one to be out of his wits Know then that thy neighbour is neerer vnto thee then thy teeth in thy head or thine arme on thy body Is it then the part of a wise man to take reuenge on his neighbour for a little iniury and reproch done vnto him and so cut off and destroy the fellow member of the same body Surely if there were no other reason but this to moue vs to condonation and loue of our enemies lest wee most of all hurt our selues seeing nature her selfe hath ingrafted in euery mans hart to wish well vnto himselfe this should be a sufficient motiue vnto vs to draw loue and kindnes towards our enemies Patience knoweth how to conuert iniuries and reproches into gould siluer and pertious stones euen as the Salamander is nourished in the fire of tribulation and as the fea fish is sed with salt and bitter waters Socrates when going in the streete one malepertly kicked him with his heele and many maruelling that he so patiently put it vp what should I doe quoth he to them that perswaded him to take the law vpon him Si quis asinus me calce percussit diceretus mihi voca eum in jus If any Asse should strike me with his heele would you wish me to goe to law with him Secondly wee should loue and forgiue an enemy for the great profit and good an enemy causeth vnto vs And by experience we see the very brute and sauage beasts to be louing to their benefactours If then reason it selfe enforceth from vs loue to a benefactour by the same law of reason wee are bound to loue our enemies which often times are more beneficiall and profitable to vs then a friend Our friends many times doe winke at our infirmities sooth vs vp in our follies suffer vs to runne on in our wickednes but our enemy which is sharpe sighted to prie into our life maketh vs to walke warily and to be circumspect in our sayings and doings that wee giue him no occasion to backbite and discredit vs. It was a wise saying of Socrates that euery man needeth a true friend or a watchfull enemy For a friend if hee be indeed a true friend will euer tell vs the trueth and counsell vs for our good But because often times we will not hearken vnto a friend God sendeth vs enemies to counsell and reforme vs in that which our friends either will not or dare not And therefore one calleth an enemie Optimum vita nostrae Padagogum the best Schoolemaster of our life Et medicum gratuitum ae salutarem and a healthfull Phisitian which giueth his phisicke freely which if he doe but touch our vlcers and offences causeth vs to amend them Philip king of Macedon was wont to say that hee was much behoulding vnto them of Athens for that they spake euill of him because saith he I am made the better man whiles I endeuour et verbis et factis â—es mendaciss conuincere both by words and deeds to proue them lyers Euen as those that suspect a disease are carefully carefull that they hurt not their crazed bodies
suffice to himselfe without the ayde of another and therefore hee would haue all things to stand Mutuis auxiliâ—s by mutuall succours that the very reason of necessity might inuite vs to mutuall loue As your father which is in heauen is mercifull We shew God to be a heauenly father in that we mention him to be in heauen VVee confesse what a manner of Father we mean that is to say â—eauenly Lest therefore wee should be esteemed as degenerate children let vs also be heauenlie In heauen What more powerfull then to haue a father In heauen And therefore howsoeuer wee are distressed on earth the comfort is wee haue a father in heauen In heauen Then is our inheritance in heauen also In heauen And therefore praying Psal 121.1 Wee list vp our eyes vnto the hils from whence commeth our helpe In heauen Not as placing his diuine power onely there which filleth heauen and earth but we say In heauen because there chiefly his glory doth appeare there hee blesseth his Saints and Angels Well then saith S. Ansten we haue a father in heauen let vs not cleaue to things here on earth Inuenimus Patrem Inuenimus patriam wee haue found our father wee hâ—ue found our country Hence wee learne first of all to acknowledge his goodnesse Secondly to haue recourse to him in the time of neeth and thirdly to be mâ—â—â—tifull vnto others by his example who hath beene so louing and so mercifull to vs. Is mercifull As wee wish that God should be merciful vnto vs our Sauiour would haue vs to shew â—â—â—cy vnto our neighbour And indeâ—de herein consisteth the tripartite iustice vvith conâ—eiâ—â—th the whole duty oâ—â— Christion which willeth vs Roddâ—â— vnicuique quod suum est to giue ouery one his due to God our selves and our neighbour Mercy he wils for two respects first because we haue alwaies in our eyes those that haue need of mercy as we are men so Nihil humani à nobis alienum putemus Let vs thinke no humaine accident strange vnto vs. For if it be true that Herodotus saith Nihil aliud esse hominem quam miseriam calemitatem Man is nothing else but misery and calamity Surely then there is no man good or euill but needeth mercy and that for this cause for that he is nothing but misery And according to the prouerbe Miseria res est digna misericordia Miserie is a thing worthy of mercy because Misericordia non causam sed fortunam spectat mercy looketh not into the cause but to the present state and necessity And therefore Augustine thus defineth mercy Misericordia est alienamiseria in nostro corde compassio mercy is a fellow feeling in our hearts of anothers miserie Mercy saith Gregory hath the denomination and etymology a misero corde from a miserable or wofull hart because as often as wee behould a man in misery the minde through commiseration being touched with griefe at his miseries doth as it were cor miserum facere vex and torment the heart with a sympathy and fellow feeling of his miserie And hee that hath compassion of a wretched though wicked man non mores eius sed hominem miseretur doth not pittie the manners which are euill but the man who by being sinfull is also miserable We commend them that loue men saith Aristotle If it be but as they are men and therefore being on a time reproued for that hee gaue an almes to a wicked man answered Misertus sum hominem non Iniquitatem I had compassion on the man and not on his manners Homo qui Calamitoso est misericors meminit suit he that hath pitty vpon a man in misery remembreth himselfe Cuiuis potest accidere quod cuiquam accidit That which chanceth vnto one man may happen also to another So that nothing should more incline our hearts vnto mercy then the consideration of our owne misery And hee that is mercifull deserueth mercy againe when he falleth into misery Habet in aduersis auxilia qui in socundis commodat He findeth succour in aduersity which sheweth the same in prosperitie saith Publius The second respect why God willeth mercy is because to him it is more agreable and more acceptable for by it wee are most like him and by likenesse wee best please him Psal 145.9 His mercy is aboue all his workes VVell wils he therefore that man being the best of his creatures should be like him in the best of his actions as plainely appeareth by this text Ye shall therefore be mercifull as your father which is in heauen is mercifull He bids vs not to imitate his power which Lucifer proudly aspiring to was deiected into hell nor his wisdome which Adam vainly affecting was elected out of Paradice but his mercy which wee humbly practising shal be erected and lifted vp to heauen Now that wee may bee mercifull let vs first learne who are miserable Not euerie one that is sicke or hungry or naked or in prison is simply or onely the obiect of mercie but many that are also strong in body fat with cheere braue with cloathes rich in Lands and free from bonds those are sicke in soule empty in spirit bare in minde poore in vertue slaues to sinne For as there is a corporall necessity so there is a spirituall misery and in both there is a work of mercy in the one the rich seeing the want of the poore may pitty him in the other not knowing his owne may bee pittied of him in that the distressed hath nothing but what hee receiues in this hee hath somewhat of his owne to bestow there a Potentate may shew his bounty here a beggar may giue Caesar an almes so then there is mercy to the bodie mercie to the soule and he that doth either shall haue mercie both for body and soule that consists in those seauen works aforenamed visiting the sicke giuing drinke to the thirsty bread to the hungry redeeming the captiue cloathing the naked lodging the stranger and burying the dead But this hath as many formes of pittie as there be acts of charitie and all or more then Saint Paul ascribes to it is true of this 1 Cor. 13.4 It giues it forgiues it enioyeth not it boasts not disdaines not seekes not her owne is not angry thinkes no euill reioyceth not iniquity suffers all things belecues all things hopes all things indures all things And to conclude it doth all things that may bee done though for a sinner for a stranger for an enemie as our deare Lord by conuersing with the conuerting of sinners in the precedent verse teacheth vs To be good with the euill Luk. 6.35 and kind to the vnkinde not as proud Pharifies contemning or condemning those that erre in life or beliefe but sometimes instructing otherwhiles admonishing vpon occasion tollerating if neede be reprouing and when it is requifite comforting Thus to be a Proteâ— iâ— no hypocrisie but perfect pietie And though perhaps there bee not alwayes effecting
Tego Coligo Condo Instruct the Ignorant Correct the sinfull Comfort the sorrowfull Forgiue the offenders Beare with the weak and Pray for all men These are workes of mercy to the soule Visit the sicke Giue drinke to the thirsty bread to the hungry helpe the opressed cloath the naked Lodge the harbourles and bury the dead These to the body of them particularly more at large Consule The first worke of mercy to the soule is to instruct the Ignorant this duty is both Ecclesiasticall and Domisticall Ecclesiasticall discipline chiefly concerneth those whom God hath placed ouer vs in the Church as Bishops Ministers c. Domestical discipline belongeth to Fathers Masters of families That part of instruction which appertaineth to the Ministers Pastors of the Church is twofold Catechumenicall and Propheticall Catechumonicall document Heb. 6.1 Is the Doctrines of the beginning of Christ wherby Gods children are led forwards to wards perfection which we vsually cal catechising Prophetical instruction is the exposition of the holy Scriptures with Doctrines applications drawn frō thence for our further growth in Christ Iesus Domesticall or Paternall discipline is commanded of God De. 11.19 You shall teach them your children speaeking of them when thou sittest in thy house and when thou walkest in the way and when thou lyest downe and when thou risest vp Saint Paul likewise willeth the Ephesians to bring vp their children instructed in the feare of the Lord Eph. 6.4 this duty is to be performed three manner of waies by example by precepts of discipline and by correction By example our Lord Saulour Iesus Christ taught vs when hee said Mat. 7.5 First cast out the beame that is in thine owne eye and then shalt thou see more clearely the more that is in thy brothers eye And the Apostle Paul willeth the Colossians To walke wisely Col. 4.5 towards them that are without For youth is generally more corrupted by the ill exampels of Parents Maisters Magistrates or Ministers then for the most part any good example exhortation or Instruction from others can well amend them they being naturally proane to follow the worst presidents herein may they iustly be tearmed Rehoboams schollers who whereas he might haue learned much wisdom out of his Father Salomons sentences and actions yet could hee gather nothing worthy of imitation from them 2 Chr. 10.12 but Where as his Father taxed his subiects ouer greeuously he would therein goe beyond him So are there many Rehoboams amongst vs in these our dayes who can find nothing worthy their imitation out of the good examples vertuous precepts and diuine exhortations of their Parents Masters and Magistrates or Ministers but if they haue any vice blemish imperfection or corruption therein they will be sure to follow and exceede their President For such is the corruption of the time◠and age wherein we liue that in any good thing wee come short of our president but in euill things wee exceede our patterne yet ought we not so to doe but rather in all examples to behaue our selues according to the counsell of the Apostle Paul Tit. 2.8 That hee which withstandeth may bee ashamed hauing nothing concerning vs to speake euill of Secondly youth are also to be instructed in precepts of discipline which Salamon auoucheth saying Pro. 22.6 Teach a child in the trade of his way and when he is old hee shall not depart from it In their prime and tender age they ought as Samuels to be dedicated to the Lord to sound forth the most glorious name of the most high and then as the Poet saith Quo semel est imbuta recens seruabit odorem testa diu they being at the first well instructed will continue the better But herein many are greatly to be reproued that whereas they ought especially to haue a care that their Children should as soone as they can speake with the least vse of vnderstanding be seasoned with the liquor of grace and good nurture They with the Scribes and Pharises teach traditions Mark 7.13 which they themselues haue ordained and make the Word of God of none authority They will teach them to lie to sweare to speake filthy speeches and to sing songs of ribaldry but the duties of obedience the practise of pietie the Catechumenicall Documents of faith and fundamentall points of saluation they account not worthy the learning as vnfit for their tender yeares and capacity yet this affection was not in Abraham of whom the Lord saith I know that he will command his sonnes Gen. 18.19 and his houshold after him to doe righteousnesse and iudgement and to keepe the way of the Lord that the Lord may bring vpon Abraham all that hee hath spoken vnto him Iosua was also resolued Ios 24 1◠that whatsoeuer others did yet hee and his houshold would serue the Lord. And surely in this case it behooueth great men especially to be good men as being vnprinted statutes and speaking lawes vnto the rest Let vs therfore be mercifull as our heauenly Father is mercifull And thus much touching the first duty of mercy to the soule Castiga THE second worke of mercy to the soule consisteth in correcting the sinfull This duty is Ecclesiasticall Domesticall and Iudicial Ecclesiasticall correction is whē the Bishops Ministres of the Church according to their seuerall functions rebuke or correct vice in any of the flocke of Christ committed to their charge For saith Saint Paul 2 Tim. 3.16 17. the whole Scripture is giuen by inspiration from God and is profitable to teach to conuince to instruct and correct in rightcousnesse that the man of God may be absolute being made perfect vnto all good workes So likewise Saul deserued commendations 1 Sam. 15.24 because he humbled himselfe at the rebuke of the Prophet Samuel Dauid suffered gently reproofe of the Prophet Nathan 2 Sam. 12.7 neither did Ahab disdaine to heare his faults told him from the mouth of Eliah 1 Kings 21.20 And thus wee see how patiently in times past euen the greatest would heare of their faults albeit in these dayes such wickednesse now reigneth that scarse the meanest will put vp checke or controule being like them of whom the Prophet Hosea speaketh Hose 4.4 that they reproue the Priests telling them that they haue nothing to doe with them they shall not answere for their faults they know what they haue to doe as well as any hee whosoeuer shall reproue them These or the like words will euery rude ruffin returne to vs whensoeuer hee shall bee taxed for any misdemeanor Yet saith Almighty God Leuit. 19.17 Thoushalt not hate thy brother in thy heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne As if hee should haue said Hee that suffereth his friend to goe on in his wickednesse vnreproued sheweth therein rather hatred then any true loue vnto him Very well therefore saith Seneca Qui
saying Execute true iudgement Zach. 7.9.10 and shew mercy and compassion euery man to his brother and oppresse not the widow nor the fatherlesse the stranger nor the poore and let none of you imagine euill against his brother in his heart Saint Paul also saith Rom. 13.4 The Magistrate also beareth not the Sword in vaine for he is the Minister of God to take vengeance on him that doth euill That Magistrate therefore that will be said rightly to beare the sword must vnsheath it so against sinne and sinners that piety and good men may flourish the better and prosper And herein the pious care of good Iehoshaphat is to bee highly extolled 2 Chro. 19.5.6 For he set Iudges in the Land of Iudah throughout all the stronge Citties thereof City by Ciâ—ty And said vnto them take heede what yee doe for you execute not the iudgement of man but of the Lord and he will bee with you in the cause and iudgement Magistrates in these times are culpable in two points first that they doe not consider they execute the Lords iudgements or if they did how then could your cursed swearer your prophaner of Gods Sabbaths beastly drunkards goe so vnpunished as for the most part they doe yet herein they shew themselus like the Scribes and Pharises Mark 7.13 Who preferred their owne traditions before Gods lawes Secondly your inferiour Magistrates are greatly to be blamed in that they being either too milde or else too too negligent in punishing small offences and petty fellonies in their seuerall iurisdictions doe often cause the offender to a greater Iudgement so that whereas in pardoning small faults they would be esteemed most mercifull it often times falleth out far otherwise You are therefore so to temper you iudgments that in them you may remember mercy To that end saith the Prophet Dauid Psa 88.10 Mercy and truth shall mcete together righteousnesse and peace shall kisse one another And as it was in Queen Elizabeths Poesy Sit piger adpaenas princeps adpraemia velox Cuique dolet quoties cogitur esse ferox I see and hold my peace A Princely Poesy right For euery fault should not prouoke A Prince or man of might Then happy we that haue A King so well inclin'd That when as Iustice drawes his sword Hath mercy in his minde Solare THe third worke of mercy appertaining to the soule consisteth in comforting the sorrowfull This duty is Ecclesiasticall and Generall Ecclesiastical consolation chiefly consisteth in pronouncing the glad tydings of the Gospell to those whose consciences by the law are throughly wounded for their sinnes And surely they that thus sow in teares Psa 126.5 shall reape in ioy For godly forrow causeth repentance 2 Cor. 7.10 not to be repented of And as this duty is to be inioyned to all Ministers at all times so more especially are they to labour to bring al those on whom God hath laide his heauy rod of sicknesse First to a true sight and feeling of their sins which is by the rule of Gods law Secondly to a feare of Gods anger for them that they may lament them and earnestly repenting call to God for mercy Thirdly let vs bring them to the true Samaritan our Lord and Sauiour Christ Iesus Who when the Priest and Leuite left vs wounded Luk. 10.33 24. that is to say the Ceremoniall and Iudiciall Law passed by vs He bound vp our wounds and paid for our curing that wee might be recouered to euerlasting happinesse Fourthly we are so to arme them against the concupisence of the flesh 1 Ioh. 2.16 the lust of the eyes and pride of life with the comfort of the Spirit the society of Angels crownes of eternall glory that they thus prepared to passe the waues of their trouble some sicknesse might safely ariue at the port of their eternall blessednesse Generall consolation is to be performed amongst all Christians mutually one towards another which thing Saint Paul teacheth saying 1 Thes 5 14. Comfort the feeble minded In the performance of this duty let vs especially haue an eye to the cause of the party greeued for none can truely comfort an other who hath not a fellow feeling of the miserie of his brother Saint Paul therefore willeth vs Ro. 12.16 to Reioyce with them that reioyce and to weepe with them that weepe and to be of like affection one towards another All sorrow is for the most part drawne from one of these foure heads Greefe of conscience Feare of death Losse of friends And losse of wealth Greefe of conscience ariseth from the knowledge of some hainous sinne committed for which the offender feareth Gods anger and iudgement towards him And surely vntill like wandring sheepe that haue gon astray we acknowledg our selues as lost wounded through our dayly traÌ„sgressions we haue no hope in the true Lambe of God to be purged from them I say hee that sometimes lamenteth not the absence of Gods graces from him shal neuer finde assured peace to his conscience by the presence of Gods holy Spirit And this doth our blessed Sauiour himselfe testifie whereas he saith Mat 11.28 Come vnto me all yee that are weary and heauy laden and I will ease you As if he should say all you that seeke ease in mee must first be weary with the burthen of your sinnes as desirous to leaue them then you must also come laden with teares of hearty contrition before you can find rest vnto your soules whervpon followeth that comfort of Almighty God denounced by the Prophet Ezekiell Exc. 18.21 At what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart I will put all his wickednesse out of my remembrance But many Libertines abuse this place of Scripture thinking that they may repent when they list albeit the Lord saith At what time soeuer Exec. 18.21 yet hast thou no warrant from thence to thinke that thou shalt haue free power to repent whensoeuer thou wilt Poenitentia sera rarovera Late Repentance is seldom true repentance wee reade of one that repented at the last houre because no man should dispaire and but of one lest any man should presume we see many thousands of those who haue deferred their repentance haue beene taken away in their sinnes and died impenitent Luk. 18.13 Put not off therefore from day to day but turue to the Lord your God because he is mercifull gracious such a one as is sorry for your affictions Say not with your selues as Came Iudas that your sinnes cannot be pardoned For saith S. Austine Mentiris Caine maior est dei Miserecordia quam omnis humana miseria Thou speak est false Caine men cannot bee so sinfull as God is mercifull if with penitent hearts they could call vpon him A proofe of this may bee seene in the poore Publican Who standeth a farre off and would not come neere nor yet
and shutteth vp his compassion from him how dwelleth the loue of God in him or how can he be said to loue God whom hee seeth not when he loueth not his brother whom he daily seeth Let vs therefore be mercifull as our heauenly father is mercifull Thus far of the third worke of mercy to the soule expressed in comforting the sorrowfull mentioned in this word Solare Remitte THe fourth worke of mercy towards the soule consisteth in pardoning and forgiuing offenders This duty and the rest that follow are all generall euery man must forgiue all men as our Sauiour Christ Iesus plainely shewed when he taught his Disciples to pray Luk. 11.4 Forgiue vs our sinnes for euen we forgiue euery man that is indebted to vs as if he should say expect no forgiuenesse at the hand of Almightie God vnlesse ye likewise freely from the bottome of your hearts forgiue one another yet now a daies among your swaggering and roaring gallants there is but a word and a wound and among your ciuill lawlesse Lawyers but a word and a writ Ephes 4.32 Neuerthelesse S. Paul willeth vs to be Courteous one towards an other and tender hearted freely forgiuing one another euen as God for Christs sake freely forgaue vs. Wherein the Apostle meeteth with an obiection that might be made I am as gentle quiet affable curteous and patient as any man can be so long as you doe not wrong me iniure disgrace me or take away my good name but indeede if you abuse me or crosse me of my will in any thing Oh then you must pardon me I am somewhat passionate I may not endure or put vp such abuses at any hand No may you not endure them What then may you endure Surely no more then a beare a dog a horse or a hog may But it is the propertie of all those that will be the Disciples of our Lord and Sauiour Christ Iesus to forgiue and forget with meekenesse all iniuries and wrongs they will not only be kinde to the kinde and shew curtesie for curtesie for this the veriest reprobate and deepest dissembler in the world may doe but they will ouercome euill with goodnesse they wil shew mercy to the mercilesse by putting vp many wronges and offences And as they looke for pardon from God for far greater offences so will they not stick easily to giue pardon for these lesser offences An excellent example may be seene herein in Ioseph whose brethren after the decease of Iacob their father fearing his displeasure and submitting them selues to him he said Gen. 50.19 Feare not for I also am vnder God As if he should say If I should be so hastie in reuenging my selfe vpon the wronges which you haue offred me may not God pay the same fourefold into mine owne bosome Plainly teaching euery true Christian so to behaue himselfe towards offendors here in this life as they would haue God to reward them hereafter If then you would haue forgiuenesse at the hand of Almighty God freely from your hearts forgiue you your bretheren remembring that you your selues are likewise vnder the same condemnation Now to forgiue it is not enough to moderate the tongue which is loues broker and interpreter in not iudging euill of our neighbour but also the simpathy and affection of the heart is required which is the treasure of loue in forgiuing to which Christ himselfe annexeth a most cōfortable promise and it shall be for giuen you because we approue shew our selues thereby to be the true children of God Great is the equity of this precept that we should forgiue one another because we are brethrē But vnspeakable is the mercy of God in promising vs forgiuenes In forgiuing our brother wee do no more then equity it selfe requireth Tu quidem eum habes inimicum quiteeum creatus est saith S. Augustine Deus vero eum quem creauit thou hast him to thine enemie which was created with thee but God hath him to his enemie whom he created thou forgiuest when thou thy selfe needest forgiuenesse for who is he that sinneth not but God who wanteth nothing and cannot sinne forgiueth thee And that euery good Christian should doe this it is not onely meete but for many reasons necessary The first is the commandement of God which should be the rule and direction for euery Christian mans life Mat. 5.45 But I say vnto you loue your enemies saith Christ If thy friend should haue a seruant that should greatly abuse and offend thee and thou in thine anger shouldest rise vp to strike him yet remembring that he is the seruant of thy deere friend thou wouldest bridle thy wrath and forbeare for thy friends sake to strike him least thou shouldest offend or loose thy good friend This mildenesse and modestie God requireth at thine handes that for his sake thou shouldest forgiue and spare thine enemie his seruant his creature least thou loose his fauour and friendship Somtimes we see a brother to spare a brother lest they should displease their earthly father Esau a reprobate malicious man who bare a deadly hatred to his brother Iacob could say Gen. 27. The daies of mourning for my father will come shortly then will I stay my brother Iacob He would not lay handes vpon his brother while his father lest hee should greeue and offend him and should not we much more refraine from hurting and seeking reuenge vpon our enemie for the loue and reuerence we owe to our heauenly father to whom wee are so many waies indebted especially Christ saying vnto vs So shall my heauenly father doe vnto you Mat. 18. that is deliuer you to the laylors vntill you pay all that is due Except yee forgiue from your hearts each one to his brother their trespasses Ad tam magnum tonitru quinon expergiscitur non dormit sed mortuus est He that is not awaked at this so great thunder is not a sleepe but is a dead man saith S. Augustine If this can little moue thy flinty heart yet let these examples of heathen men preuaile something with thee of whom to be excelled and to come be-bind them in the practise of vertues is not only a shame vnto Christians but shall also condemne them at the day of Iudgement Phillip king of Macedon being counselled to punish one Archadius which continually railed vpon him when hee met him spake kindly vnto him and sent gifts vnto him and afterwards willed his friends to enquire what he said of him among the Greekes And when they answered hee was become a great prayser of the King I am then said hee a better Phisitian then any of you are Hippocinus a noble man conceiuing deepe displeasure against Alcibiades by reason of some iniury done vnto his son The next day early in the morning Alcibiades came vnto his house and being no sooner within his dore cast off his garment and offered his naked body willing him to whip him at his
defect many vertues may be hid many good parts as that of Cicero in the Senate of Rome answering one Memmius who declaymed against Marcus Cato because hee made merry all night long why said Cicero didst thou not adde also Quodtota die aleas ludit that hee plaid at dice alday Cato hauing spent the whole day in serious businesse of the common wealth refreshed himselfe the more liberally at night Fiftly to consider that he which now hath grieuously fallē to day by Gods grace may be conuerted to morrow for God is able to make him stand If thou wilt needes iudge Nosce teipsum Begin first with thy selfe and perchance thou shalt find thy selfe worse then him whom thou condemnest Iustus prius est accusator sui Rom 2. Take good heede lest in the same thing thou iudgest another thou condemnest not thy selfe Take heede I say that thou bee not stayned with the same crime and so giue sentence against thy selfe 2 Sam 12. The man that hath done this shall surely die saith Dauid But what said the Prophet Thou art the man To conclude if thou canst not excuse the action of thy neighbour yet excuse his intention impute it to his ignorance or that hee was ouercome with some grieuous temptation wherewith if another had beene assaulted he might likewise haue yeelded This the Apostle teacheth Gal. 6.1 If a man be fallen by occasion into any fault ye which are spirituall restore such a one in the spirit of meekenesse considering thy selfe lest thou also be tempted Surely if a man would looke into himselfe he should find that hee hath enough to doe at home in the house of his owne conscience so that he would find no time to enquire into other mens soules But this age yeeldeth great store of Phisitians euery one will be launcing the carbuncles of others infirmities but they neuer haue care to cure their own Vlcers Euery one would be an eye in the body of the Church none a hand Such without authority vsurpe the office of the eye but to be a hand in doing good few are willing They are ready to carpe at other mens labours when they put their hand to nothing that good is But let vs first iudge our selues and so we shall more charitably looke into the faults of others Let vs I say bee mercifull as our heauenly father is mercifull Thus much touching rash iudgement and the fift worke of mercy to the Ioule described by this word Fer. ORA THe sixt last worke of mercy toward the soule consisteth in praying for all men A duty so necessary as without it wee haue no meanes to expresse our wants to our heauenly father S. Austen calleth prayer Interprei defiderij a key to valocke the secrets of our heauenly desires the necessity whereof our blessed Sauiour sets forth when hee taught his disciples to pray and also the benifit when he said Aske and yee shall haue Mat. 7.7 seeke and yee shall finde knock and it shall be opened vnto you And he yeeldeth a reason in the next verse saying For whosoeuer asketh receiueth he that seeketh findeth and to him that knocketh it shall be opened From hence may you plainly perceiue that oft times our wants and miseries proceed from our coldneise and neglect of prayer And surely most men are greatly to be blamed for neglecting so religious and heauenly a duty This was not the vse of the holy Prophets and Patriarks Dan. 6.10 Daniell notwithstanding the Kings decree to the contrary vsually prayed three times a day And we ought especially in these daies to call to minde the admirable deuotion of the Sonne of God deuotion waxing key-cold amongst men Let vs therefore remember our selues and thinke a little more of calling vpon God by religious and deuoute prayer remembring who it was that spent whole nights in prayer when he was labouring for the sinnes of the world and the saluation of our soules If the eyes of God doe at all times and in all places behould vs then most especially when wee present our selues before him in prayer when both attention of minde and humiliation of body cōcurre actions most befitting humble sutors we often repeate that of the Prophet Psal 95.6 O come let vs worship and fall downe before the Lord our Maker but we doe it not by humbling our bodies to sue pardon for our soules To approach enter into the place of prayer a◠if we came to sit in commission with God or would countenance him in his own house is as an vnreuerent a custome as heart can wish To dehort men now a daies from long prayer we are eased of that labour seeing many care not how little they pray Nay which is more when some altogether neglect this holy duty vnto God wherein Christians assemble themselues by publique prayer as if by preaching they would haue euermore God doe seruice vnto them but they by prayer would neuer do seruice vnto God And yet for all this not onely to speake of prayer but of feruency in prayer may further our Christian desires in Gods seruice seeing our zeale is oftē so cold as we may seem rather to speake then pray seeing the very of house pray or is almost made nothing lesse whereas our repayring thither puts vs in minde of a duty to be performed He therefore that prayer not in the Church doth as he that eates not at abanquet that learnes not at the schoole that fights not at the battaile that walkes not when he is in his iourney Mat 26.31 Let vs obserue Christs praying in the garden when his soule began to be sorrowfull the better to moue vs to a dueconsideration of prayer In this had prayer we may cōsider these circumstances first that it was solitary for that hee now left his disciples as he had vsually done before when he went out alone to pray this cōmendeth vnto vs solitary praying Secōdly he prayed with humiliation of body Luk. 22.41 Mat. 26.39 S. Luke sayth He kneeled and prayed S. Mathew and S. Marke that hee fell prostrate vpon the earth Mark 14.55 The Euangelists may soone be reconciled for it may seeme he first kneeled and afterward for faintnesse he was forced to fall prostrate and this commends to vs humiliation in prayer Iohn 11.41 When he raised Lazarus and restored the dumbe man to the vse of speaking Marke 7.38 we find he lifted vp his eyes to heauen which was sometimes his gesture in prayer when Moses prayed Exod. 17.12 hee lifted up his hands vntill the going downe of the Sun which houlding vp of his hands Dauid calleth his euening sacrifice Psa 141.4 Acts 7.60 When Steuen prayed hekneeled down according to Christs example here in the second place mētioned The third circumstance in this our Sauiours praying is that it was iust and right for he subiected his will to the wil of his father saying Si iuvis If thou wilt which
teacheth vs to cōmend our selues and all our petitions to the will of God The fourth that it was with sorrow for hee was in an agony and this putteth vs in minde of that of the Apostle Rom. 8.26 The spirit helpeth our infirmities for wee know not what to pray as wee 〈◊〉 but the spirit worketh 〈◊〉 for vs with sighes which cannot be expressed The fift that it was with perseuerance for hee came three times vnto his Disciples three times and in three places was hee tempted and three times did he here pray and willed his Disciples Mat 26.41 To watch and pray that they enter not into temptation Oh what deuotion was here his last supper being ended he goeth forth accompanied with his Disciples and speakes vnto them as a louing father vpon his death-bed when hee hath not much to say giues his Children precepts at parting which they should remember when he is gone from them of which precepts this was not the lest Watch and pray Mat. 26.41 that you enter not into temptation And surely wee haue no sweeter incense then our deuotion offered vp by prayer we haue no better Oratours to pleadeour cause no surer Ambassadours to conclude our peace then our humble supplications to Almighty God who healeth our sicknesses and forgiueth our sinnes who sitteth euer in commission to heare our suits and looketh that wee should send vp prayers and petitions to him that hee may also send downe his mercies and graces to vs. By which meanes we enter into a spirituall traffique with God himselfe we giue a cup of could water and he returnes a fountaine of the waters of life to vs. Wee giue him with the poore widdowe two mites Ioh. 4.14 and hee giues vs againe the whole treasure of the temple The mercy of God saith one is like a vessell full to the very brim if once his children by the hand of faithfull prayer beginne to take of it it doth ouerflowe vnto them It is not with God as with men amongst whom those who are petitioners are wont to be troublesome vnto him but with God the more we offer vp our praiers vnto him the more wee are accepted of him For with him the gates of mercy are wide open to all poore sinners that will make their prayers vnto him Come and welcome 1 Sam. 2. Hannah being barren by prayer obtained a sonne Elias 1 King 18. raine Elisha a sonne 1 King 4 for the Shunamite which being dead was also by his prayer restored to life Acts 9.20 Peter by prayer raised Dorcas and Paul Eutichus from death to life It is recorded in the life of Martin Luther that a certaine yong man hauing by an indenture of couenants writen and sealed with his owne bloud giuen his soule in reuersion to the deuill that the fiend was forced at the instant prayer of the said Martin Luther to giue to the young man his deed againe Russinus and Socrates also write that Theodosius the Christian Emperour in a great battaile against Eugenius when he saw the huge multitude that was comming against him and so in the sight of man there was an apparent our throw at hand he gets him vp into place eminent in the sight of all the army fals downe prostrate vpon the earth be seecheth God if euer hee would looke vpon a sinfull creature to helpe him in this time of greatest neede suddenly there arose a mighty winde which blow the darts of the enemies backe vpon themselues in such wonderfull manner as Eugenius with all his hoast was cleane discomfited Wherefore being compassed by such a cloud of witnesses let vs sometimes with Abraham Gen. 22. leaue our terrene affaires as he left his seruants beneath when he want into the mount to sacrifice to God so in sicknesse principally and in times of distresse then should wee fly vnto our surest stay of repose then should we ascend into the contemplation of heauenly things and haue recourse to Gods mercy as to a City of refuge Psal 50.15 Therefore as Austin counselleth Demus operam vt moriamur in precatione Call vpon me in the time of trouble and I will heare thee thou shalt prayse me In the time of trouble there is a refuge for extremitie And I will heare thee there is a reward of mercy and thou shalt praise me there is a reflexe of a thankfull duty Christ wils all Mat. 11.28 that are weary and heauy Laden to come vnto him and they shall not loose their labour for he will refresh them In time of neede no surer sanctuary then by humble prayer to repayre to God Psal 123.2 Wherefore as the eies of seruants looke vnto the hand of their master and as the eies of a mayden vnto the hand of her misereis so let our eyes wayte vpon the Lord our God vntill hee haue mercy vpon vs. But as prayer and thanksgiuing is our Christian sacrifice so must it agree with that of the Israelites in sixe points 1. As theirs was seasoned with salt so ours must be with the truth of a good conscience 2. As theirs was brought to the priest so ours must be presented to God 3. As theirs was slaine so when we pray we must kill all our lewd and malicious affections 4. As theirs was washt with water ours must bee with teares of repentance 5. As theirs was without blemish so ours must be without hypocrisie Lastly as theirs was kindled with fire so ours must be with zeale And in this duty we must imitate the blessed Protomartyr S. Steuen who prayed for his enemies saying Lord lay not this sin to their charge we must pray for all men Acts 7. Thus much concerning the sixe duties of mercy belonging to the soule Wherin let vs be mercifull as our heauenly father is mercifull MISERICORS OR Motiues to Mercy The second part Comprehending all duties of mercy belonging to the Body AT LONDON Imprinted by IOHN BEALE 1619. The Argument HAuing dearely beloued brethren finished the former treatise touching all the duties of mercy belonging to the soule I now purpose by Gods blessed assistance particularly to handle the workes of mercy due to the body as they follow in this verse Visito Poto Cibo Redimo Tego Colligo Condo To visit the sicke giue drinke to the thirstie bread to the hungry to helpe the oppressed to cloath the naked to lodge the harbourlesse to bury the dead Visito THe first duty of mercie to the body consisteth in visiting comforting and relieuing all those on whom God hath layd his heauy rod of sicknesse Already sufficient hath beene deliuered in the third worke of mercie to the soule touching spirituall consolation to the sicke and diseased It is the counsell of the Apostle to the Hebrews That we should remember those that are afflicted Heb. 13.3 as if we were also afflicted As if he should say Be ye the members of one body And members be all pertakers of the
his graue in peace 1 King 22.19 20. and his eyes should not behold the euill that should bee brought vpon that place Contrariwise the want hereof is threatned as a curse to Ierâ—bâ—â—â—â— and Ahab Kings of Israel that they and their posterity should be deuoured with dogs And because Iehoiakim fell from God it was foretolde vnto him by the Prophet That hee should not bee buried honourably but he should be buried as an Asse is buried euen drawne and cast forth without the gates of Ierusalem Obiect But some will obiect that the faithfull often times want buriall some consumed to ashes some drowned in the waters some deuoured of wild beasts some hanged on gibbets of whom the VVorld was not worthy as the Prophet complayneth Psal 79.2 3. The dead bedies of thy Seruants haue they giuen to be meate to the Fowles of the Heauen and the flesh of thy Saints vnto the heasts of the Earth their blood haue they shed like waters round about Ierusalem and there was 〈◊〉 to bury them I answer Resol all temporall chastisements are common to the godly and vngodly as famin plague pestilence sword nakednesse and such like punishments which God shooteth as his arrowes against the sonnes of men The fauour of God bringing saluation standeth not in these outward things for as it cannot profit a wicked and wretched man to bee solemnly interred and costly buried dying out of the fauour of God As is noted in the Parable of the rich glutton so it shall not hurt a righteous man Luk. 10 22 23. to want a sumptuous solemnizing of his funerall Yet let vs make a difference betweene the body of man and beast for as man differeth from the beast in his life Gen. 2.7 Made after the image of God fashioned to looke vpward created with a reasonable soule and sundry other prerogatiues so hee should in his death and buriall The bodies of beasts are drawne forth being dead to lie in the open aire to be deuoured one of another and it skilleth not but it is vnseemely and vnlawfull against order and honesty that the dead bodies of men should be cast out vnburied into ditches and dunghils or such foule and filthy places And therefore Iehuspeaking of Iezabel cast downe out of her window and hauing her blood sprinckled vpon the wall said Visit now yonder cursed woman 2 King 9.34 and bury her Seeing then that the dead carkasse of man is so vnsauoury and loathsom by reason of sinne and seeing buriall is a blessing where it is bestowed and a curse where it is denied we conclude that it is a courteous and commendable duty testifying our loue and reuerence to the dead so soone as life is departed and death hath arrested them to commit the body to the graue And thus haue I albeit in a weake measure particularly set downe what I could touching each duty of mercy both to soule and body desiring and humbly beseeching all those into whose hands this Treatise shall happen so to shew mercy vnto others as they would haue mercy as the hands of God towardes themselues Les vs therefore hee mercifull as our Heauenly Father is mercifull Thus much touching the precept The President In these words As your father which is in heauen is merciful FIrst whereas Christ teacheth vs to call God father wee are emboldned to make our suits vnto him least we might say as Abraham what be we Gen. 18.27 which are but dust and ashes to talke vnto God Secondly when wee confide him as a father in the very beginning of our prayer wee acknowledge his bounty and grace For first this name of father is a name to moue vs to come vnto him The wandring sonne said Ibo adpatrem I will goe vnto my father Luk. 15.18 Secondly it is a name of priuiledge Rom 8.18 Hee hath giuen vs saith the Apostle his spirit whereby wee cry Abba father And thirdly it is a name of prouidence your heauenly father careth for you 1. Pet. 5.7 But how come wee to call God by a name of loue of priuiledge and of prouâ—dence Surely hee that willeth vs to call God father hath made him our father Hee hath giuen vs power Ioh. 1.12 to become the sonnes of God In the old law God is called by the name of Lord Ego Dominus I the Lord there his people are called seruants now from the name of the Lord he is called father his people from feruants are become sonnes and all by the meanes of Christ Iesus Ascende ad patrem meum patrem vestrum I go to my father and your father my God and your God Now calling God father as it is a name of dignitie for it is thought to goe well with the children of a rich and louing father so is it a name of duty And as he hath the properties of a rich and louing father to loue to care for and to pitty so should wee haue also the quallities and properties of good children to honour him to serue him and to obey him lest it bee said as it was once of some Nutriui filios Esay 1.2 I haue nourished children and they haue rebelled aganist me Secondly as Christ called God here by the name and title of a father so in like manner hath he to the comfort of vs his chosen children and seruants entituled himselfe by the name of our father After this maÌ„ner pray Our Father which art in heauen c. And first this may teach vs with bouldnesse to call and cry vnto God being our so mercifull so louing and so carefull a father in all our necessities and afflictions Call vpon me sayth almighty God Psal 50.15 in the time of trouble and I will heare thee and thou shalt praise me Secondly this teacheth vs when wee pray to pray all in one Let not the rich and mighty therefore dispise the poore and needy it is the will of our blessed Lord and Sauiour Christ Iesus to haue vs altogether to call to God our father why then should any one contemne or disdaine others Thirdly this may admonish vs to loue one another and to haue a participation or fellow feeling of the wants and miseries of our brethren according to the counsell of the Apostle Rom. 12.16 Reioyce with them that reioyce weepe with them that weepe and bee of like affection one towards an other Iohn 13.34.35 A new commandement I gine you that ye loue one another By this shall all men know that you are my Disciples if ye loue one another This so commendable a vertue nature her selse hath taught the wise men euen among the heathen which were wont to say Nihiltam esse secundum Naturam quam iuuare consortem nature nothing is more agreeable to nature then to helpe them that pertake with vs in the same nature especially seeing the creator of nature hath indued vs with the same condition of nature that no man should