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 [Page 6]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 [Page 7]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 [Page 8]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, [Page 9]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 [Page 10]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, [Page 11]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 [Page 12]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 [Page 13]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 [Page 14]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, [Page 15]then any true loue vnto him. Very well therefore saith Seneca; Qui non vetat peccare, cum possit, Iubet. Hee that suffereth sinne vncon­trouled, doth as it were command it.

But rightly to reprehend, is one of the greatest diffi­culties incident to humane discretion.

And yet it is easier known then done, partly by reason of the way wardnesse of the delinquents dispositiō, that may not suffer reproofe, partly by reason of the di­uers affections of the repro­uers themselues, whom ei­ther ignorance disables, fa­uour withdrawes, feare de­terres, or fury transports be­yond the bounds of rea­son.

First, such (I say) is the waywardnes of mans croo­ked nature, that (for the most part) they may not heare of their offences, ac­cording to the example of Herod, who heard Iohn Bap­tist willingly, Mar. 6.20. and did many things after him, but when hee told him that it was not lawfull for him to take Herodias h [...] brother Philips wife, hee laide holde on him, and cast him in prison.

Ieroboam also stretched out his hand from the Altar, 1 Kin. 13.4 & 22.27. say­ing, lay hold on him, so soone as hee was reproued; and Mi­chaiah must bee fed with bread and water of affliction till A­hab returne in peace.

Wee can enery one of vs cry out against the sinnes of the time and age wherein [Page 17]we liue, saying; Hos 4.1. There is no truth, nor mercy, nor knowledge of God in the Land. But what man is hee among a thou­sand, that in the true humi­liation of his owne soule, will stand out with Dauid, and say; Behold, I haue sin­ned, yea, I haue done wickedly, 2 Sam. 14.17. [...] these sheepe what haue they done? For albeit in generall we all confesse our selues to be sinners, yet so great is the selfe-loue that euery man by nature carrieth in his owne bosome, that when it commeth to the particulars, he coueteth to lay the bur­then vpon another mans shoulders, and not to say with Iudah, that he, or shee, Gen. 38.16. is more righteous then I.

A first part of Ecclesiasti­call Corrigidors there are, [Page 18]whom ignorance disables, these poast vpon Gods mes­sage, before they haue lear­ned their errand, being more greedy of the gaine, then gainefull in the grace of their calling, hauing not as yet receiued any warning from the mouth of the Lord to giue to his people; and therefore no way fit to exe­cute the charge wherein­to they haue thrust them­selues.

There are a second sort, whom either fauour with­drawes, or feare deterres from reprouing sinne. 1 Iohn 1.15. Such, who louing the world, loue net the Father; that is to say, when Michael your Mini­ster, or Peter Please-man his Curate, will not tell Ahab of his cruelty, Nabal of his [Page 19]churlishnesse, Iezebel of her painting, Gehazi of bribery, &c: lest they thereat offen­ded, should withdraw their affection from him, & plea­sure another. And thus whi­lest hee preferreth gold be­fore God, honour before honesty, and money more then the good of any: hee is ready euen with the false Prophets, 1 Kin. 22.15. to bid Ahab goe vp and prosper. In stead of cor­recting vices, he is ready to flatter and sooth men vp in their conceited vertues, co­uering a rusty blade with a veluet scabbard, and crying peace, peace, when warre is approaching; whereas Al­mighty God commandeth, Esai. 58.1. Crie aloud, spare not, lift vp thy voice like a Trumpet, tell ludah his sinnes, & Israel their trans­gressions.

Shall God bid cry aloud, and shall we be silent?

A third sort of corrigi­dors there are, whom sury transports beyond the bounds of reason those men can winke [...] all things, till they themselues be first of­fended, and then passing the bounds of charity, they lay all things open, yea, perad­uenture more then all, stuf­fing their Pulpits with in­uectiues, and declamations, so farre are they transpor­ted with the fury of their affections. And yet for all this, sinne must bee checkt, errour must bee restrained, and vices must be spoken a­gainst, lest vnder pretence of supposed defects, in our selues, or respects to others they gather head, and like [Page 21]the vnruly Sea, break down the bankes, & ouerwhelme the Land with Atheisme, and superstitious impiety. Thus much touching Ecclesiasti­call correction.

Domesticall correction is twofold, reproofe, and pu­nishment; this duty is to be performed by Parents, to­wards their children, and by Masters towards their seruants Salomon is very co­pious in this matter, Pro 23.13. With­hold not correction from thy child, thoushalt smite him with the rod; and shalt deliuer his soule from hell. Correct thy sonne, and he will giue thee rest, Pro. 29.17 and he will giue pleasures to thy soule. Againe, Pro. 13.24 He that spareth the rod, hateth his sonne: but he that loueth him, correcteth him betimes. All which testimo­nies [Page 22]tendes to this, that if we desire our owne peace, and not to be molested, nor vexed, but much comforted by them, if we would testi­fie our faithfull loue to them, if wee would purge their hearts from folly and sinne, and preserue their soules from euerlasting per­dition, then let vs bee care­full to giue them due cor­rection, which is Gods bles­sed ordinance, to reforme and saue their soules.

Let all cockering Parents harken what the Lord saith to the Prophet Samuel tou­ching Eli for not correcting his children: 1 Sam. 3.12, 13. In that day will I raise vp against Ely all things that. I haue spoken concerning his house, when I begin, I will also make an end: and I haue [Page 23]tolde him that I will iudge his house for euer, for the iniquity which hee knoweth, because his sonnes ranne on in a slander, and hee stayed them not. So that you may see, how that the irrespectiue conniuency of Parents vpon their Chil­drens faults, bringeth often times Gods iudgements v­pon the whole family, and not without great cause.

Nam tenera est dum virga, recens (que) flectitur, huc, illuc vt vis; at post vbi creuit, non, rob u­sta arbos: while the twig is tender and greene, it is bent hither & thither as you wil; but after it is growne, you cannot, it will bee a strong tree. And as Gods iudge­ment fell vpon Ely and his Family for this sinne: 1 Sam. 4.17, 18. for Hophni and Phinehas died in [Page 24]the battell, and Ely at the newes thereof fell from his seat back­ward, and brake his necke: so in these dayes many adiud­ged to execution for mur­ther, Fellony, or the like, haue cryed out vpon their tender hearted Parents for bearing with them too much in their child-hood.

But whilest I insist vpon this point, I beseech you mi­stake me not; for my mea­ning is, that we should haue an eye to the counsel of our Sauiour in this Text: so to shew mercy to others as we would expect the mercy of God towards our selues.

For if that Ioue should strike

So oft as Men offend, The Poets say his Thunderbolts Would soone be at an end.

Thus much touching do­mesticall correction.

Iudiciall correction is to bee performed by Magi­strates towards the Sub­iects: therefore thus spea­keth the Lord of Hosts, 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 [Page 26]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 Ci [...]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 [Page 27]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, [Page 28]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.

Cui (que) dolet: quoties cogitur esse ferox.

Solare.

THe third worke of mer­cy appertaining to the [Page 29]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; [Page 30]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 [Page 31]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 [Page 32]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 trās­gressions, 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 [Page 33]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 [Page 34]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 [Page 35]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 lift vp his eyes to heauen, Eccles. 9 but smote his breast saying: God be mercifull to me a sinner. Hee would not come neere vnto God, therefore God in mer­cy commeth neere vnto him: for the text saith, Hee [Page 36]went away rather Iustified. Oh happy therefore, and thrice blessed are they, who gro­ning vnder the burthen of their sinnes, seeke quietues of minde in Christ alone. Thus much touching greefe of Conscience.

The next speciall duty of consolation is to bee per­formed toward those, who stand in feare of death, wherein you are to require the aide of your Minister, & with him, to ioyne in pray­er to our heauenly Father, for the sicke Patient, that if it so stand with his great goodnesse, he may resto­red to his former health; if not, yet to forgiue him his sinnes, and so to arme him with patience, that he may the better bee prepared to [Page 37]enter into glory: And of this, sufficient hath beene spoken, in the place of Ec­clesiasticall consolation.

In the third place, wee are to speake of the com­forting of those, who suf­fer immoderate greefe for the death of their friends, as wiues doe for the deaths of their husbands, children for their Parents, and one friend for the losse of ano­ther.

To whom I say, that al­though it bee commenda­ble, to powre forth teares ouer the dead, for so did Iacob for Ioseph, supposing him to bee dead. Ge. 37.35. Surely, I will goe downe into the graue, to my Sonne mourning. And likewise great was the la­mentation, that Dauid made [Page 38]when newes was brought him, of the death of Absolon. Oh Absolon my Sonne, 2 Sam. 18.35. my Sonne Absolon, would God I haddied for thee: Oh Absolon my Sonne, my Sonne Nay, Christ himselfe (saith Saint Ierome) went not to his Se­pulcher without weeping eyes, yet saith the Apostle Paul, 1 Thes. 4.13. I would not haue you ig­norant, concerning them which are asleepe, that ye sorrow not, e­uen as others that haue no hope. And therefore saith Saint Barnard, Non culpamus affectum, sed excessum. Wee blame not the affecti­on, but the want of mode­ration. Hee that said, Eccle. 38.17. my Sonne power forth thy teares, ouer the dead; said also, com­fort thy selfe. Amongst other meane comforts (saith Ter­tulllian) [Page 39] Resurrectio mortuo­rum, fiducia Christianorum; Christians, who beleeue a Resurrection to a better life, should raise vp them­selues by faith from such too dolefull passions; for as in all other things, so in this, a moderation should bee had. Hast thou lost a good Father, Friend, Hus­band, Wife, or Child, say with the holy man Iob, Iob. 1.21. The Lord hath giuen, and the Lord hath taken away, blessed be the name of the Lord. They are not cleane taken from vs, but gon a little before on the way, wherin we must al follow; we shall all one day meete againe by the grace of God; at what time there will be no meane ioy, when [Page 40]friends shall for euer liue, reioyce, and sing, an Halle­luiah, to our heauenly King. And surely saith the prophet Esay, Esa. 57, 1. They are taken away from the euil to come. And our Sauiour Christ Iesus a little before his passion, seeing his Disciples sorrowfull for his departure, which was so shortly to ensue; said vnto them, Ioh. 14.29. If you loued mee, you would reioyce because I said I goe to my Father. So if wee loued our friends, wee can­not but reioyce, because they are gone to Christ Ie­sus, their Redeemer. For they are taken from misery to happinesse, from vanity, to glory, and from fading pleasures, to euerlasting ioyes.

Let vs therefore rather [Page 41]praise God for their so happy deliuerance, then any way seeme discontented thereat. Thus much tou­ching the death of our Friends. In the last place we are to comfort such as haue sustained losse of worldly wealth; which hapeneth ei­ther by casualty of fire, in­undations of water, ship­wracke, Pirates, or theeues: To al which kind of world­ly losses, these fiue princi­ples following, are to bee propounded.

First consider what our blessed Sauiour taught vs, when he willed vs to pray, That Gods will might be done in vs: what reason then hath any man, to withstand the performance of that, for which hee dayly prayeth. [Page 42]And our Sauiour praying, a little before his passion, said, Mat. 26.39 Neuerthelesse not as I wil, but as thou wilt. Oh excellent Patterne for obedient chil­dren, patiently to content themselues with what cross soeuer it shal please our heauenly Father to lay vpon them.

Secondly, Psal. 24.1. consider the Earth is the Lords, and all that therein is, the round world, and they that dwell therein. If then all the riches of this world, belong to the Lord, who in mercy hath but lent them vs and made vs to be Stew­ards ouer them. Luk. 16.1. As by the Parable of the vniust Steward, may appeare: Saint Paul also auoucheth it, when he saith, Wee brought nothing into this World, 1 Tim. 6.7. and it is certe [...], wee can [Page 43]carry nothing out: Why then should men bee too much deiected, seeing the Lord hath but taken his own, we coūt him a very vnthankful debter, that is not as wil­ling to pay, as to borrow. Man is the debter, God is the lender, let vs not herein deale with our heauenly Father, more vniustly then we would haue our Brother deale with vs. Let vs say with the holy man Iob, Iob. 1.21. The Lord, giueth, the Lord taketh away; blessed be the name of the Lord. When I had them, I was not the better, I trusted not to them, they therefore being gone, doe nothing dismay mee.

Thirdly, consider the Lord hath done this for the tryall of our Faith, Pa­tience, [Page 44]and perseuerance, as he dealt with his seruant Iob who said, Iob. 13.15. Though hee slay mee, yet I will trust in his mercy,

For when the Lord shall perceiue that our confidence is not built vpon fading ioyes and transitory pleasures, but firmely cast vpon him, he then will drawe neere vnto vs, and vnto al that truly feare him, & trust in his mercy, as he did to his seruant Iob, To whom God gaue twice so much riches, as hee had taken from him.

Fourthly, call to minde the prouidence of God, to­wards all Creatures.

Behold (saith our Sauiour) the fowles of heauen, Mat. 6.26. for they sowe not, neither reape, nor carry into barnes, yet your heauenly Father feedeth them are you not much better then they? The Phylosopher Bias [Page 45]cast his goods into the Sea, & being demanded why, he an­swered, Omnia mea mecum por­to, My goods and I, are neuer parted. It were to be wished in like manner, that Christians would cast away the leauen of too too worldly carefulnesse, into the sea of eternall forget­fulnesse to that end especially, that Christ, and they might neuer be parted.

The fift and last principle, and not the least, which wee are to performe to our poore brethren in this behalfe, is, to yeeld them our charitable releefe; for saith Saint Iohn, Who soeuer hath the worlds goods, 1 Ioh. 3.17. and seeth his brother haue neede, 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, [Page 46]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 [Page 47]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, [Page 48]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 [Page 49]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? [Page 50]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 [Page 51]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 [Page 52]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 [Page 53]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 [Page 54]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 [Page 55]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 [Page 56]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 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 [Page 57]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 [Page 58]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 [Page 59]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 [Page 60]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 [Page 61]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 [Page 62]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 [Page 63]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 [Page 64]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 [Page 65]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 [Page 66]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 [Page 67]they spake euill of him; be­cause (saith he) I am made the better man whiles I endeuour et verbis, et factis, [...]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 by euill diet; so e­nemies, are an occasion vn­to vs, of circumspection in our liues and conuersati­ons. Rom. 8.28 For we know (saith the Apostle) that all things worke together for the best, vnto them that loue God: So that a good man receiueth not a wound by the dart of his enemy, but an wholesome plaister, to cure the rup­tures of his soule, and to the furtherance of a godly life.

Thirdly, wee should bee prone and ready to for giue, because we can not possibly haue peace with God, as long as we be at iarre with our Neighbours; and there­fore the necessity of it, should moue vs to forgiue and loue our enemy. If yee bite and denoure one another, Gal. 5.15. take heede yee be not consumed one of another, saith the Apo­stle.

We see in an army, that the enemy hath neuer so great aduantage, as when the Captaine and Souldiers are at discord and strife a­mong themselues; but the whole life of a Christian, what is it but a warfare vp­on earth? And if then wee retaine peace with God, and our Neighbours, wee [Page 69]need not feare our enemies. But therefore wee are vanquished of them, because we haue little care of this peace amongst our selues. This inestimable treasure Christ left with his true members, Ioh. 14.27. My peace I giue vnto you, my peace I leaue with you, not as the world gi­ueth, giue I vnto you.

This peace of the world, is the consent of wicked men amongst themselues, a­gainst God, and good men, rather to be called a conspi­ration, then a pacification; as Herod against Pilate, Pilate against Herod yet both agreed to put Christ to death. All the Sonnes of Iacob conspiring a­gainst Ioseph, were friends in wickednesse, and held such firme concord together, [Page 70]that for many yeers, though they dissented among them­selues, (as it commeth often to passe) yet they neuer be­wrayed to their Father, the selling of their Innocent Brother. But this is not the peace of Christ, which so maketh both one, that wee cannot haue peace with God, vnlesse we hold peace with our brethren; neither can bee at peace with our brethren, except wee bee at peace with God first.

We are all conioyued in God, the beginning and author of all things, we all receiued our beginning of him, and therefore wee are bretheren and neighbours. And for this cause (as saith Saint Augustine) He crea­ted man but one and single, De ciuit. Dei. [Page 71]that by this meanes, hee might commend vnto vs the vnity of society, and bond of concord. If men not only be knit together a­mong themselues, by the si­militude of nature, but also by the affection of cognati­on; so that no man may fall away from the loue of God, but hee looseth the loue of his Neighbor also, or can put off the loue of his Neighbour, but with all he looseth the loue of God, and so it followeth, that if we bee not at peace among our selues, wee haue no peace with God: & if we haue no peace with God, we can neither pray, nor per form any duty of godlines: therefore saith our Sauiour, Mat. 5.23. If thou bring thy gift to the [Page 72]Altar & there remēbrest that thy brother hath ought against thee, leaue there thine offering before the Altar, and goe thy way: First be reconciled to thy brother, and then come and of­fer thy guift. And againe, when hee taught them to pray, he added, Mat. 6.14. For if yee for­giue men their trespasses, your heauenly Father will also for­giue you; But if yee doe not for­giue men their trespasses, no more will your Father forgiue you your trespasses.

God will not accept any seruice at our hands, except we be first reconciled to our brethren, because there is no peace betweene vs and him, as long as there is no Christian amity betweene vs and our Neighbours.

With what face can wee [Page 73]say the Lords Prayer; with what conscience can wee craue forgiuenesse of our heauenly Father, of our ten Thousand Talents, Mat. 18. of our in­finite sinnes against his di­uine Maiesty, when wee will not forgiue our Brother an hun­dred pence: That is, a tres­passe of no moment, in comparison of our gree­uous sinnes dayly against God. Is not this the Con­dition which wee make with God, As wee forgiue them which trespasse against vs. O foole saith Saint Augu­sttine, thou prayest against thy selfe, is it not as if thou hadst said. Lord forgiue mee not, seale fast my sinnes, forgiue me, as I forgiue others: but thou knowest, that I will not forgiue them that trespasse against me, [Page 74]therefore, O Lord, forgiue mee not? And thus through thy hard heartednes, thou prai­est not for thy selfe, but bringest a curse vpon thy selfe.

Fourthly, another mo­tiue which should mooue vs to forgiue, is because our enemy is worthy rather of commiseration, then reta­liation and reuenge.

But to meete now with the vsuall obiection of car­nall men; How can I (they will say) refraine from seeking reuenge against him, who with his virulent tongue, hath impai­red my good name, who wrong­fullie calleth me into the Law, which ledeth mee with many contumelies, and neuer ceaseth to reproach me?

I am not so estranged from [Page 75]the common sence of men, but I thinke this to bee a grieuous disease among many. Let vs learne now how to cure this festered wound; weigh first the losse on either side, whether I pray thee doth thine enemy hurt most himselfe or thee? He looseth Gods fauour and friendship, in vsing thee so iniuriously; in reproa­ching thee, he reproacheth God himselfe, and in sin­ning he betrayeth his soule vnto eternall torments, and looseth (without repen­tance) those eternall ioyes, Which the eie hath not seene, 1 Cor. 2, 9. the eare hath not heard; neither hath entred into the heart of man, which God hath prepared for them that loue him. Hee hath obscured thy good [Page 76]name, but he hath betrayed his owne soule; he hath but rent thy garment, but hee hath wounded his owne heart; he hath taken scarce a haire from thee, but hee hath bereft himselfe of an eie: This being so, if there bee in thee the bowels of charity, shouldest thou not rather take pitty vpon thine enemy, which hath so har­med himselfe, then greately to bee mooued, in that hee hath done thee a little iniu­ry? This the Holy Prophet signifieth when bee saith, Ps. 113 11. They came about me like bees, but they were quenched euen as a fire among thornes. The Bee stingeth thy finger, but pul­leth out his owne bowels, Animas (que) in vulnere ponunt; They kill themselues with [Page 77]their stinging, and thou en­ioyest the hony: If there­fore thou wouldest enioy the hony of heauenly glory, it is needfull that thou suf­fer persecution of these waspish enemies, where as the reuengerneuer wanteth a re-action on himselfe, whilest he seeks vengeance on man, findes vengeance of God, whilest he shooteth the sting of reuenge, he emptieth himselfe of the bowels of mercy, Col. 3.1 [...]. kindnesse humility, &c.

Phocion and Aristides two Noble men of Athens, the one being condemned to exile, the other to death vn­worthily: Aristides going in to exile, prayed that all things might succeede so happy and prosperous with the Athenians, that they [Page 78]might neuer hereafter haue neede to remember Aristi­des.

Phocion being about to drinke the poysoned Potion, Plutarch. wherewith hee should die, charged his sonne that hee should neuer reuenge his vniust death vpon the Athe­nians.

Thrasibulus that Noble Citizen of Athens, Val max. who ex­pelled the thirty Spartan Tyrants, & by this meanes, restored the former free­dome to his Country, hee caused the law of perpetual obliuion of former iniuries to bee enacted, which they called (Legem obliuionis) the law of forgetfulnesse.

Let Christians then be a­shamed, not to aspire vnto that perfection heerein, [Page 79]which many wise Heathens haue attained vnto. How far this brotherly forgiue­nesse is to be extended, our Sauiour himselfe sheweth in the parable of the Ʋnmerci­full Seruant, Mat. 18.35 which owed ten thousand Talents, concluding in these words: So likewise shall my heauenly Father doe vnto you, except you forgiue from your hearts, each one to his brother their trespasses.

In these words, first wee are taught to whom this precept of forgiuing of in­iuries pertaineth. None are exempted which professe to be Christs Disciples: for he saith; Except yee forgiue each one, that is, of what degree, state or condition soeuer he be of, rich or poore, Noble or Ignoble; King, or beg­gar; [Page 80]we are all sinners, and doe pray daily: Forgiue vs our debts, as wee forgiue our debtors. Let the proud ob­serue this, which being puf­fed vp with the confidence of their birth or dignities, thinke that they may law­fully despise, wrong, and tread vnder foot, the simple obscure, and poore man.

Secondly, hee sheweth whom hee should forgiue, His brother: He might haue said, his follow seruant: but hee would haue vs to lift vp our eyes higher, and to con­sider, that all men are not onely of the same conditi­on as seruants; but also of the same nature and digni­ties as the Sonnes of God; who was so farre from con­temning the base and ob­scure, [Page 81]that hee would haue his onely begotten Sonne to bee contemptible and poore, that he might make vs rich.

Thirdly, hee teacheth what wee should forgiue, Their trespasses. He speaketh indefinitely, that hee might comprehende all things wherewith our neighbour hath offended vs: for how great soeuer is the iniury done vnto vs, it may in no sort be compared vnto that wherein wee haue offended God.

Fourthly, hee expresseth the measure and manner of forgiuing, saying; From your hearts: that is, not in naked words, with an hypocritical and dissembling heart, but truly and seriously, that not [Page 82]so much as a sparkle of en­uie, hatred, or rank or re­maine behind in our hearts: which particle, reproueth their contumacy, Which say, they will forgiue, but withall protest, they cannot forget the iniury, neither can they endure the sight of such as haue offen­ded them.

These forgiue not from their hearts, but in words onely; nay, not so much as in words, seeing they fo­ster in their hearts the me­mory thereof, and doe not conceale it.

Wee should in forgiuing of iniuries, imitate the ex­ample of our heauenly Fa­ther, who so forgiueth our iniquities, that hee remem­breth them no more: for if our sinnes were still in re­membrance [Page 83]with God, how could the hope of our sal­uation be firme and certain vnto vs? And therefore the Princely Prophet prayeth, That God would not remem­ber the sinnes of his youth. Psal. 25.7. And that which necessity con­straineth vs to craue at the hands of God, is it not meet that wee should shew the same to our brethren? Wee would not that God should remember our sinnes, and shall wee keepe in memory old grudges and offences of our brethren and neigh­bours? Surely such make themselues vnworthy of the mercies of God; Being destitute of faith, working by loue. Gal. 5.6.

Most memorable, and neuer to be forgotten, was [Page 84]the dealing of the holy Pa­triarch Abraham, with his nephew Lot, when Sathan assaied to kindle contenti­on betweene them, by rea­son of their quarrelling ser­uants; Abraham being eue­rie way the better man, be­ing his Vncle, and his elder, Who already had seene the day of Christ; Iohn 8.56. had also learned the lesson of humility of Christ; hee stood not vpon his Summū Ius, his right & reputation, but came first to Lot, and was the profferer of peace, saying; Gen. 13.8. I pray thee let there bee no strife betweene me and thee, and betweene my heardmen and thine, and why? for wee are brethren: Hee sought peace Concedendo de suo Iure, By yeelding of his right. Now there are Chri­stians [Page 85]to bee found (saith Musculus) which will not yeeld one foote of their right for brotherly vnities sake: this proffer of Abra­ham is counted but folly now yea of those which yet would be esteemed his chil­dren.

Lastly, this benefit also we make through patience towards an enemy, (which is not the least) that being accustomed to deale iustly and friendly with an ene­mie, wee shall the better frame our selues to liue so­ciably and kindly with our familiar friends, and to doe nothing fraudulently, and deceitfully in friendship. Let vs therefore I beseech you, cast out of our minds the remembrance of iniu­ties, [Page 86]which is the very wood and fuell to nourish reuenge, and which exaspe­rateth our harts against our brethren. Col. 3.12. Let vs, as the Elect of God, put vpon vs tender mercy, kindnesse, long suffering, forbearing one another, and for­giuing one another, as Christ for gaue you, euen so doe ye. Let this sweet promise of our Sauiour: And ye shall be forgi­uen; quench in vs all rancor and malice, and ouersway in our thoughts all reasons of flesh & bloud, which seeke to moue vs to reuenge: con­sider that in no other Petiti­on in the Lords Prayer we so pray, as to indent with God, but in this onely: For­giue vs, as wee forgiue others. In which couenant with God, if wee bee found liars, [Page 87]we pray in vaine, our pray­ers are against our selues; seeing our sinnes are not forgiuen, because wee are not truly inserted in the bo­dy of Iesus Christ, vnlesse we forgiue one anther; except wee manifest our faith, in loue towards our neighbor: Forgiue (saith Saint Augu­stine) lest whiles thou denie mercy to thy brother, thou shut the mercy of thy Hea­uenly Father from thy selfe. Iam. 2.13. For there shall bee iudgement mercilesse, to him that sheweth no mercy.

But if all this cannot suppresse the rage of thy wreakefull humour, but thou must needes seeke re­uenge: I will permit thee to be carried with the current of thy passions, vpon condi­tion [Page 88]that thou wilt bee an­gry with him that indeede hath done thee that iniury: And who is hee? verily (as Basil saith) euen hee which ruleth in thine enemies heart, the Diuell I meane, which inflameth him with the firebrands of wrath and armeth him with his spirit against thee; it is hee that vseth thine enemies hand as a Sword, to strike thee, and his tongue as an arrow to shoote at thee. If an horse­man should strike thee with his speare, wouldest thou bee angry with his horse? So, if thou bee hurt by thine enemy, seek e [...]euenge against the Diuell, which is his rider; hee is the author of the wrong the wretched man is but the diuels instru­ment, [Page 89]wherewith he stri­keth thee: why then doest thou boile in hatred against the man, letting the Diuell alone, who indeede is the Author of the wrong? what is this else, but to imitate the dog, which snarleth and biteth at the staffe or stone wherewith hee is struken, and leaueth the man which cast them. Let vs therefore leaue off to pursue our bro­ther with hatred and re­uenge, and bend our force against the Diuell, the true Author of all euill, and hold perpetuall warre with him.

If this reason doe little moue thee, lift vp thine eies vnto God, who permitteth this iniury to bee done to thee for the good of thy soule. So when Dauid fled [Page 90]from the wrath of Absolon, and was thus despightfully cursed, & railed on by wic­ked Shimei; and when one of his men of warre asked leaue of the King, To take the head from this raylers shoulders; this holy man was so farre from reuenge, that he answered: 2 Sam. 16.16. Let him alone, for the Lord hath bidden him to curse Dauid, who dare then say, wherefore hast thou done so? And afterward, Suffer him, for the Lord hath bidden him to curse: It may bee the Lord will looke vpon mine af­fliction and doe mee good for his curse this day. Here ye see this good King ascribed this reproach, not so much vnto his enemy that did it, as vnto God that permitted it: which holy Iob also per­ceiued, [Page 91]imputing the losse of his goods not vnto Sa­than, which was but the in­strument thereof, but vnto God, saying; Iob 1.21. The Lord gi­ueth, and the Lord taketh a­way.

But thou wilt say againe; Obiection My enemy hath not taken from me my riches, but my honour, good name, and ho­nest reputation, the which (as saith Seneca) is dearer to euery good man then any riches.

I answere, Solution. thou art de­ceiued man, thou art decei­ued; not hee that receiueth the iniury, but he that doth the imury, looseth his ho­nour: For euen as the man that is bountifull, and cha­ritable to his neighbour doth not so much increase [Page 92]his neighbours praise, as his owne. So he that doth iniu­ry vnto another man, not so much diminisheth his cre­dit, whom he reproacheth, as he impayreth his owne honour, in shewing himselfe a malicious railer, or back­biter.

Cyprian affirmed that man to be like vnto Christ the sonne of God, which pati­ently suffereth iniury; and him to be like Iudas the traitour, that doth the iniury. See, see, how farre different the iudgement of this holy man is, from the common opinion of the world now a daies. Seeing therefore, as good Children, it is our especiall glory, to resem­ble our father, let vs also in pardoning iniuries be merci­full, [Page 93]as our heaue [...]y father is mercifull. Thus much touch­ing the fourth work of mer­cy cōcerning the soule, mer­tioned in this word Remitte.

Fer.

THe fift worke of mercy to the soule, is [...]et forth in bearing with the weake, This duty S. Paul enioyneth, saying; Galat. 6.2. Beare ye one anothers burthen, and so fulfill the law of Christ. And Salomon sayth, Eccle. 7.23 24. Giue not thine heart to all the words men speake, lest thou heare thy seruant cursing thee, for oft times thy heart knoweth, that thou likewise thy selfe hast cursed others. Antigonus hea­ring certaine souldiers rai­ling vpon him hard by his tent, who thought that hee [Page 94]was not so neere, discoue­red himselfe vnto them, say­ing, Can ye not goe further to speake ill of me? So far was he, from reuenging their o­pen reuilings, that he onely desired them, to raile out of his hearing. That we may therefore the better per­forme this duty, let vs con­strue all things in the best part, let vs take things in the best sence, and meaning. Let vs, I say, so iudge of o­thers, as wee would wish; they should iudge of vs. Let vs not be so suspicious, and misdeeming, as (for the most part) many men be. For this ill construction, and wrong interpretation, of things, by haling and wresting them, to the worst sence and meaning, is the [Page 95]way to fill our hearts full of bitternes, and to make vs ready, vpon euery light oc­casion, to fall to brangling, brawling, and contention with our brethren. When one shall haue these doubts perhaps hee thinks thus of me, it may be hee had this meaning, or did it to this intent, or the like, these or the like conceits, will very maruelously infect the hart with the leauen of malici­ousnesse. And therefore S. Paul reckoneth it as a chiefe note of an ill man, and a sure brand of a wicked person, To take all things in the worst parte. Rom. 1.29. But a courteous and meeke man will be sure, if a thing may be expounded one way, better then ano­ther, to take it in the best [Page 96]sence, and to make the best of it.

Our Lord and master Ie­sus Christ was so farre from taking his bitter passion, in the worst sence and mea­ning, that in the middest thereof, hee prayed saying; Father forgiue them, they know not what they doe. Luk. 23.34

But forasmuch as our Sa­uiour Christ condemneth rash iudgement in the next verse, saying, Iudge not, and yee shall not be iudged, con­demne not, and yee shall not be condemned: I purpose a little to touch this point, and so much the rather, be­cause rash censurers oppose themselues by all meanes a­gainst this duty. This rash iudgement is that which is gathered of some light con­iecture [Page 97]or signes. This iudgement the Scripture calleth iudgement accor­ding to the outward appea­rance, forbiden by our Sa­uiour. Whereas he saith, Iohn. 7.24. Iudge not according to the appa­ra [...]c [...], but iudge righteous iudgement.

There be sixe markes, whereby this Iudgement according to the outward appearance may be discer­ned.

First hee which looketh onely on the outward fact, without considering the circumstances thereof, which may alter the manner of the fact.

[...] Without weighing the in tention of the dooer, which may be honest though hee erre in the fact 3. Without [Page 98]weighing the end, for which it was done, which in an e­uill actiō, if it be good, may, at least wise extenuate the fault, without pōdering the cause, & the originall of the act, as that it was done the [...] row euill company, or by some strong temptation or violence. 5. Without consi­deration had of the time, place, or person, all which may either excuse, or much lessen an actiō, that seemeth euil. Lastly he judgeth ac­cording to the appearance which what he disliketh in one, Iohn 7.23. he approueth in an o­ther, As the Pharises which allowed of circumcision to be done on the Sabb [...]t [...] day but were an­gry with Christ, for making a man euery whitwhole on the Sa­both day. The Lord cōmaunded. Leuit. 13. [...]. [Page 99] concerning the triall of the Le­prosie, that the Leaper should be shut vp seuen daies. Much lesse would hee haue vs, which haue no authority, to iudge of Leapers, that is of the sinnes of others, ha­stily and rashly to step forth and censure the secret infir­mities of others, which can not be so easily discerned as the Leprosie of the body.

This kinde of iudgement is oposite to Christian cha­ritie, which if we be Gods children, should shine forth amōgst vs, it springeth from a two fould pestilent roote.

First because a man him­selfe is wicked, hee iudgeth others to be like himselfe; neither can any iudge bet­ter of another, then he doth of himselfe. Qualis quis (que) ta­les [Page 100]et [...]liot iudis at. As the man is, so he iudgeth of others. The coueteous man, that i [...] aconstomed in buying and selling to deceiue, suspect­eth all others in the same. The Adulter [...] and carnall liuer, easily misdeemeth o­thers. So impure Nero, was perswaded, Ne [...]em [...] pudicum, (saith Suttoni [...]) that no man liued honestly, Mala mens, mal [...]s anim [...]. An euill conscience hath e­uer an euil surmising minde.

Secondly rash iudgement proceedeth of hat [...]ed and euill will; for of him whom a man hateth, or enuieth, vpon the least signes, hee is ready to iudge euill and condemne him. Euery one is easily perswaded in the thing that he desueth. Such [Page 101]was Simon the Pharises iudge­ment vpon Christ, Luk. 7.39. for that hee suffered himselfe to be touched of the sinfull woman.

This rash iudgement is caused of the long experi­ence of the manners of men, that when they haue often­times s [...] men fall into many sinnes, they are in du­ced thereby, vpon very light occasions or surmises, to condemne their brethren.

But it should not so be, if wee be truly gra [...]ted into Iesus Christ: charity will measure all our thoughts and actions. Loue (saith the Apostle) thinketh not euill; 1 Cor. 13 5 vnto the pure are all things pure, Tit. 1.15. but vnto them that are de­filled, & vnbeleeuing, i [...] nothing pure, but euen their mindes and consciences are defiled. And [Page 102]is euen as the swine which are euer rooting in dyre, & dung; so an euill and filthy minde is alway plodding vpon filthy things; and hee that is affected with wicked desires, loueth to be rub­bing the same vpon another either that he might iustif [...] his owne faults, by the comparison of other mens, or at the lestwise, by reason of the multitude of offendours make his owne (through society) seeme light. Euen as they that can finde little to doe at home, are often walking and gadding a­broade; so when men are negligent in examining their owne liues, they are curious in scanning and iudging, the dooings of others men. Non iudicat [Page 103]personalitor, qui diligit aquali­ter (saith S. Augustine) in his thirtieth sermon vpon Iohn. For we iudge according to the person, and not accor­ding to the matter, because wee are accepters of per­sons, and loue not the per­son of him, whom weiudge.

But shall I set thee downe a rule, whereby to examine thy iudgement, whether it proceede from reason, or from some corrupt passion? Before thou condemnest thy brother, Imagine the fact which thou dislikest, to be done by some other, whom thou louest, or transferre it vpon thy selfe, suppose thou thy selfe hadst done it. And if the fact doth yet displease thee, then it is reason, and not thy passion that iudg­eth [Page 104]But if now thou canst [...]i­gest, and brooke it without any distast well enough, or with Menius in the P [...]t say, Egomet mihi igu [...]sco, I pardon my selfe, and count it no f [...]ult in thy selfe, surely thy iudgement is corrupt, some depraued affection hath deceiued thee: It is a law among the good Mer­chants, to be coparme [...] as well in their losse, as in their gaine; so should it be in the society of the faith­full. For euen as charity ma­keth an others good her owne, and so gaineth much so mercy maketh also ano­thers euill her owne, by a fellow feeling of others mi­series, according to this of the Apostle Reioyce with them that reioyce, Rom. 12.16. weepe, with [Page 105]them that weepe, and be of like affection one towards another.

But on this iron and flin­ty age of the world; where are now become the bowels of mercy & louing kindnes? This simpathy of affection one towards another, which was amongst the Christians of ancient time which were of one heart and one soule. Acts. 4. in what angle of the world (almost) shall we find them. Shall we locke them, as one once sought for a good man, in the temples among the tombes of the dead? For surely such is in these daies the depriuation of manners, from that which was in our fore-fathers daies, that we may truly say as the wise man did once, Quos fugiam scio, quos sequar [Page 106]non video, whom to beware of I know, but whom I should follow I see not. Nothing in Christian socie­ty is worse, or more trou­blesome then such kind of vncharitable censurers of their neighbours; who as it were, violently divulge & lay open mens secrets, pull from them the best orna­ment of their good name, and cast out of their vn­cleane mouths all the filth and corruptions of their brethren, that is, their faults and infirmities. That there­fore we may the better be­ware how we commit this odious sinne, I will here set downe some remedy a­gainst this peruerse and dangerous disease of rash iudgement.

First, if our neighbour haue done or said any thing we should not rashly iudge or condemne it, interpret, calumniate, or touch his credit, for wee know not whether the report be true; sometimes this, or that may be fastned on a good man. It was a goulden counsaile of the wise man. Eclesicus 19.10.11.15. If thou hast heard a word against thy neigh­bour. Let it die with thee, and be sure it will not burst thee. A foole traueleth with a word as a woman with childe. Tell thy friend his fault, for often times a slander is raised, and giue no credit to euery word.

Secondly though a thing be done or spoken (as wee thinke) amisse, yet we are ignorant of the causes and occasions, why then doe we [Page 108]exaggerate and iudge of things vnknowne. Good workes are manifest, and th [...]se that are otherwise cannot be hid; that is, a man may ma­ny times doe that which is good and right, but thou knowest not by and by his intent; yet afterwards thou maist find that he did well.

Thirdly, consider, that if thou hadst bin in the place of thy neighbour at that time, thou wouldst (perhaps) haue done, as he did. Digito courpesce la­bellum, Put thy finger to thy mouth; 1 Cor. 4.5. lest thou be iniuri­ous to thy self, Iudge nothing, saith the Apostle before the time, And S. Iames willeth vs, [...]ames. 4. not to speake euill arte of an­other. And againe, the A­postle Paul giueth this [Page 109]counsaile Let vs not Iudge one another any more, Rom. 14.13. but vse our Iudgement rather in this, that no man put a stumbling blocke before his brother. Pas­quils and Libels are not to be cast forth, as the heathe­nish manner of some is; for who appointed thee, a iudge of thy brother.

Fourthly, if thou findest a defect in thy brother, sup­pose that vnder that 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 [Page 110] 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 [Page 111]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 [Page 112]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. [Page 113]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. [Page 114]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 [Page 115]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, [Page 116]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 [Page 117]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 [Page 118]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 [Page 119]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 [Page 120]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 [Page 121]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 [Page 122]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 [Page 123]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 [Page 124]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 [Page 125]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. [Page 126] 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 [Page 128]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.

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 same paine and griefe: if any one, yea but the meanest, sufferany thing the rest are also pertakers [Page 133]thereof. For whosoeuer trippeth at the toe, his pur­pose is, to bring the head to the ground. If therefore we haue the loue, that ought to be in the hearts of Christi­ans, we cannot chuse, but in some part, as hauing a fel­low feeling of the miseries of our brethren, be ready to helpe them, and relieue them, and to doe workes of mercy toward them. And herein Iobs friends may be commended vntovs. Iob. 2.11. It is said that hauing heard of the misery, wherin Iob was sud­dēly cast, they came to him, not as the common custome is, to bid him be of good cheere, and wee hope, you shall doe well, feare not, we will helpe you the best wee can &c. but they came to la­ment [Page 134]with him, they wept with him, they rent their clothes, and sat downe with him mour­ning; they hearing their friends woe, would let him know, they were touched with it, and therefore they shew it by weeping, way­ling, and lamenting in the dust, making his cause theirs, so neere as might be. And surely hee that is throughly and sensibly af­fected with other mens mi­series, will be very ready and willing to relieue them, and to doe workes of mer­cy to them. But for want of this partaking of other mens griefes, it commeth to passe, that men be so hardly drawne and haled to any worke of mercy; that it must be pulled from them [Page 135]by maine strength, yea by many forcible arguments, reasons; and inducements must they be constrained to it, before they will yeelde there vnto and when all is done, they bestow a thing of no valew, nothing to the purpose yea, they that are bountifull enough, in mat­ters of lust and vanity, in playes, vaine shewes, ga­ming, wantonnesse, and the like, are so sparing in works of merey, that one can hard­ly wring a penny from them, by all the perswasi­ons he can make. But why should they be so slow, and vnwilling? Surely, because they neither haue, nor will haue any sense of other mens griefes, but put away al consideration and regard of these things, and giue [Page 136]themselues wholly to plea­sure. In those matters, which will cost them many teares much lamentation, & great griefe of hart, & bring them no good hereafter, but much sorrow, they care not how farre they run, and what charges, and expences they be at; but for visiting the sicke, duties of compassion, and workes of mercy, such as will further their soules, and doe good to the church and Saints of God, they come off so slowly & hea­uily, as though all were lost, that were that way bestow­ed. And thus it falleth out, because their heartes are mercilesse, and voide of compassion.

Whereas affliction should makes v [...] more mexciful, pit­tifull, [Page 137]and compassionate to­wards others, as hauing our selues endured the like cros­ses, and miseries, and our hearts, which are hard in themselues, should be soft­ned and made the more ten­der, and in fellow feeling of their griefes, more ready and willing to yeeld vnto them any comfort, & refre­shing.

Thus those who haue beene sicke, are apt to pit­ty those most, whom they see payned with the like dis­eases; Those who haue bin imprisoned, do more readi­ly compassionate and ac­cordingly helpe, and relieue those, who are restrayned. Those which haue beene pinched with penury, and paine with hunger, doe a­boue [Page 138]others pitty them, who being poore, want foode to feede them, and clothes to couer them.

Now therefore to con­clud this point, in as much as in this life, there is no­thing certaine; it being of­ten incident for men to flourish in a moment, and on a sudden to be plunged into the pit of miserable pouerty, or a affliction. Neither is there any man, that would refuse comfort, when occasion & necessitie doth require it: why then should wee with-hold that from our brethren, which wee should expect at their hands towards our sclues, if neede were. Let vs therefore be merifull towards others, as we would expect the mercy [Page 139]of God toward our selues; And thus much touching the first worke of mercy to the body.

Poto Cibo

THe Second and third worke of mercy to the body, consists in giuing bread and drinke and other foode, to such as want it. These two, are as twins, which may not be parted; touching which duty S. Rom. 12.20. Paul saith, If thine enemy hunger, feede him, If he thirst, giue him drinke. If thine enemy, much more thy friend, yet such is the hard hartednesse of the age and time wherein wee liue, that charity is not ex­tended to a friend, nay scarce to a brother; how then shall an enemy expect [Page 140]any fauour. Neuerthelesse the spirit of God reach­eth vs, by the mouth of Salo mon. To cast our bread vpon the waters, Eccle. 11.1 2.3.4. for after many dayes we shall finde it. Giue a portion to 7, and also to 8. for thou knowest not what euill shall be vpon the earth. As if he should say, be liberall to the poore, for though it seeme to be as a thing ventred on the sea, yet it shall bring thee profit. If the cloudes bee full, they will poure forth raine vpon the earth. As the clouds so the rich that haueal, oun­dance, should distribute li­berally: If the tree fall toward the South, or toward the North in the place that it falleth, there it shal be. Be beneficiall there fore whilest you liue, for af­ter life, there is no power.

He that obserueth the winde shall not sow, and hee that re­gardeth the clouds, shall not reape. So he that feareth in­conueniences, when necessi­ty requireth, shall neuer doe his duty.

And thus you see Salomon in this Metaphoricall speech stirreth vp the people of God, to the workeof mercy & liberality towards such as are with misery and want afflicted. What we should giue, he sheweth, when hee saith (Cast thy bread) by which word bread, he signi­fieth all kinde of foode, and meate for the preseruation of the life of man, or neces­sary to the reliefe, & suslen­tation of our needy, and di­stressed brethren.

We are bound therefore [Page 142]to giue whatsoeuer is requi sit, to supply the want of such as are in neede & necessity.

There is also an Emphasis to be obserued in this word (Cast:) the latine word Mitte, signifieth to send any thing, as if the almes; wee giue to the poore, were sent by them into heauen. So it is reported of Laurence the Martir, who hauing distri­to the poore, the treasures which Sextus left him, āswe red Decius the Emperour, in this māner. The treasure of the Church, which thou requirest, In celestes The sauros manus pau perū deportauerunt, the hands of the poore haue carried them into the heauēly trea­sury. If we will then lay vp our corne our garmēt, & our money in a safe place, where [Page 143]the the eues cānot steale thē, the mothes cate, nor the rust consume them, letys send them to heauen by the hands of the poore, where weshall be fure to haue thē safe kept & that which we cānot car­ry with vs, if we giue to the poore, wee haue sent it be­fore vs. Let vs then by the hands of the poore trāsport some partof our goods into heauen, & commit it to the safe keeping of Iesus Christ, who at the day of iudge­ment will restore it, to our euerlasting comfort.

Secondly, hee sheweth what wee must giue, when he saith (Thy bread) of our owne not of that, which by right appertaineth to o­thers which we haue gotten bydeceit, and vniustmeanes, [Page 144]& therefore he saith againe, Pro. 3.9. Honour God of thine owne ri­ches, that is of that, which i [...] iustly and honestly gotten. S. Ambrose speaking of A. hab, How hee lay vpon his hod, and would eate no bread, 3 King 21.4. saith Thoserich Cormorants, may be said rather to eate the bread of others, then their owne, which liue by catching, and oppression, and mayntaine their expence, by rapine: and this Chrysostom noteth (in his thirteenth Ho­milie vpon the first to the Corinths and the thirteenth) to be more shamefull, then for the poore to beg; for the poore craue of the bet­ter sort, and such as willing­ly giue, that is of rich men, but the rich take it frō men, against their wills, and that frō the ragged & base poore [Page 145]they thēselues wearing clo­thes of silke. And the Lord saith, Esa. 61.8. that he hateth robbery as burnt offering & also the wise man, Eclesiasti 34.21. he that offereth asacrifice of the goode of the poore, is as he that sacrificeth the sonne be­fore the fathers cies. What is this else, but as if a man should steale a sheepe, or a hog, and thinke to make satisfaction to his consci­ence, in giuing the feete to the poore for Gods sake. And therefore saith hee a­gaine. Ecclesiast. 34.18. He that offereth an of­fering of vnrighteous goods, of­fereth a mocking sacrifice.

Let vs herein lay before vs the example of famous Zacheus, Luk. 19.89 whose prayse is in the Gospell, and may be al­most a miracle for the singularity of the fact. Behould [Page 146](saith he) the halfe of my goods, I gine to the poore, and if I have taken from any man, by forged cauill [...]tion, I restors him foure fould. He lost not his reward, for our Sa [...] saide vnto him, This day is saluation come vnto this house, for asmuch as he is also become the sonne of Abraham.

In the eight verse, so ma­ny word, so many semen­ces, and so manydo [...]uments of mercy. He saith halfe of my goods, which may re­prove our an [...]ice, who either giue nothing to the poore, or so little, that it cannot relieue their want. When yet the Apostle saith, Hee thun soweth sparingly, 1 Cor. 9. shal reape also sparingly, and hee that soweth Liberally, shall reape also liberally.

Secondly, he sayth ( of my goods, a checke to our pride and delicacy, which will giue to the poore the refuse only, and corrupt things, reseruing all dainties (euen till we surfet) for our owne bellies.

Thirdly, He addeth (my goods) to shew, that whoso­euer giueth any thing vn­iustly gotten, doth but mocke in his sacrifice, as I saide before.

In that hee saith (I giue) speaking in the presēt tense he cōdemneth them which will do no good themselues all their life time; but com­mit all things, to the fideli­ty of their executors, to be done after death.

Lastly he promiseth resti­tution, of whatsoeuer hee [Page 148]had gotten vniustly, & that in the largest manner, Foure fould, without which, nei­ther repentance, prayer, almesdeedes, or any other worke of piety, is accepta­ble vnto God; For without [...]estitution saith S. Augustine repentance is neuer truely done, but counterfeited, but where it is truely done, the sinne shal neuer bee pardo­ned, til the spoile be rostored if it may possibly be done.

Thirdly, he sheweth to whom we shuld giue, when he addeth (vpon the waters) by which metaphor, he vn­derstandeth not the elementary and materiall waters, but afflictions, anguishes, sorrowes, aduersities and miseries, as Saue me O God, Psal. 69.1.88.7. for the waters are entred euen [Page 149]vpon my soule; by which hee vnderstandeth his calami­ties, and aduersities, which by their succeeding courses like the waues of the sea, seemed to ouerwhelme and drowne him. S. Ierome thus expoūdeth it. (Cast thy bread vpon the waters) that is Iuxta aquas by the waters, to sig­nifie that as seede sowne vp­on fertile valeyes, and pla­ces well watred, yeeldes the more plentifull encrease; so saith he, hee that liberally distributeth his almes to such as suffer misery, and want, shall receiue a blessed reward, and an happie har­uest of the Lord; he soweth not a graine of seede, but bread it selfe, expecting the multiplication thereof with increase, and at the day of [Page 150]iudgement, he shall receiue much more then he gaue.

It is recorded that the Emperour Titus so loued li­berality, that remembring one euening with himselfe, that hee had giuen nothing that day, said; O my friends, we haue lost this day.

So let vs suppose that we haue lost that day, and that houre, wherein some or o­ther bee not benesitted by vs. Neither may I passe e­uer in silence, the careful re­gard taken in this regard, by the Right Reuerend Fa­ther in God, and blessed Martyr of Christ, Master Iohn Hooper, sometimes Bi­shop of Glocester, and of Worcester; who as Master Iohn Fox recordeth, neuer dined before hee had seene [Page 151]such poore as vsually refor­ted vnto him, (amounting many times to the number of eighty persons and vp­wards) first catechized in the Principles of Religion, and afterwards sufficiently comforted with bodily su­stenance. O blessed Bishop that so bountifully fed both the soules and bodies of the poore flocke of Christ com­mitted to his charge: Oh that this example might ne­uer bee forgotten amongst vs. And Saint Iames saith; Iam. 2.16. Albeit you say vnto the poore, depart in peace; war me your selues, fill your bellies, and the like: If notwithstanding yee giue them not those things that are needfull to the body, what helpeth it?

Surely of all that we possesse, [Page 152]we shall faue nothing, but what wee haue giuen to the poore, whereof God appointeth himselfe a re­warder, as done vnto him­selfe; Yea, Mat 10.42 vnto a cup of cold water, whereby (saith our Sauiour) Wee shall make our selues friends, Luk. 16.9. which shall re­ceiue vs into euerlasting Taber­nacles.

Thou fearest to loose thy money by giuing it, and yet the bestowing of it in almes is the meanes to keepe it; thou fearest to loose thy money by giuing it, and fea­rest thou not to loose thy selfe by keeping it? For our goods auariciously reser­ued, are not onely spoiled, but doe also spoile and cor­rupt our spirits: Remember the wicked rich man, who de­spised [Page 153]poore Lazarus, crauing a [...]orsell of bread; doth now beg of him a drop of water to allay his heate. Lastly, call to minde that God will iudge the wicked at the latter day, by their workes of mercy. Let vs therefore bee mercifull, as our Heauenly Father is mercifull. This shall suffice to haue spoken of the second and third workes of mercy to the body.

Redimo.

THE fourth worke of mercy to the Body, consisteth in helping, relie­uing, deliuering, and com­forting those that are op­pressed; touching which du­ty, the Apostle to the He­brewes saith; Heb. 13.3. Remember them that are in bonds, as thogh [Page 154]ye were bound with them. As if he should say; Make their case your owne, deale with them as you would be dealt withall your selues, if the like misery should befall vnto you Salomon also saith, Pro. 24.11.12. Deliuer them that are drawne to death, and wile thou not pre­serue them that are led to bee­slaine? If thou say; Beheld, I know it not, hee that pondereth the hearts, doth not hee vnder­stand it? and hee that keepeth thy soule, knowes hee it not? will hee not also recompence euery man according to his workes?

He shewes, that if we see those that be vnrightcously drawne to death, or oppios­sed, wee must not stand by, and say; Alasso, who euer sam such a World as this is? who e­uer saw such wrongfull appres­sion [Page 155]vsed, as in these times? But wee must put to our helping hand, and labour to our power to rescue them, and to deliuer them: For, saith he, Wilt not thou preserue them? As if he had said; Art thou so mercisesse, that thou wilt not helpe the oppressed? But then he meets with our excuses, which we are ready to make in such cases: A­lasse, I knew not that hee had such neede of my helpe, or if I should meddle, I should bring an old house vpon mine owne head, and trouble my selfe, when I needed not: yet he cuts off all, when he saith; Doth not God see thee, and know thy heart? As if hee should say; Well these excuses may dazell mine eyes, and make a faire shew with them, that can see nothing but [Page 156]shewes; but God lookes not so much to the tongue, and what one can say for himselfe; he pon­ders the heart, and that not lightly; he knowes and considers euery particular thing and cir­cunestance: and therefore it is no shifting, nor doubling, when he comes to take triall of vs. For he knowes that all those ex­cuses come from selfe-loue, and the loue of lucre, and commodity; that one might spare cost, and liue at case, and rather see another op­pressed with wrong, then hazard himselfe any way to helpe him.

Last of all hee saith; You that be so loath to suffer a little trouble, and to bee at a little charges to helpe another man in misery; know you not that God recompenceth men accor­ding [Page 157]to their workes? That hee causeth them to reape like for like; may not you come to the like misery your self? and then because you had no heart, nor will to helpe another, you shall see o­thers fit as quietly by you, and not venture to minister any succour vnto you.

Now men are come to such selfe-loue, and sensles­nes of other mens wrongs, as if they were things done in a farre Countrey, and in another age, as if it nothing appertained to them, they haue nothing to doe with them. The better fort onely will haue a little idle pitty, and mercy in the mouth; saying: Alasse, I am sorry, and it is a pitty, that honest men should be thus wronged, iniured, [Page 158]and disgraced; yet they will neuer put to an hand to helpe, they will not stirre a finger, to doe any good to their reliefe: neither will they take any paines, or be at any charges, to ease and deliuer the oppressed: for most men beare this minde, that they could take more paines, and spend more mo­ney to compasse their owne pleasures, to satissie their lusts, and carnall appetites; yea, to pul one of their own beasts out of the ditch, then to deliuer a poore wronged Christian out of the pawes of the persecutor. But Iona­than was not of this minde, 1 Sam. 20.38. hee ventured his owne life to saue Dauids, and deliuered him out of the hand of Sa [...]l his Father, though it seemed Dauid onely [Page 159]stood betweene him and the Crowne.

Obadiah likewise being A­habs Steward, 1 Kin. 18.4 when his Ma­ster raised an hot persecution, and would haue slaine all the Prophets of God; and hee in likelihood should haue escaped: but hardly, if his Master had perceiued that hee had borne a­ny fauour and affection towards them; and the famine was so great, that scarce bread and water could bee got for money. So that it was not onely dangerous, but exceeding chargeable to feede an hun­dred Prophets now, whom the King sought with all di­ligence to bring to destru­ction: yet (notwithstanding all these impediments) Ob­diah stood faithfully for God and his Prophets, and [Page 160]kept them with bread and wa­ter sufficiently, both in the heate of persecution, and in the mid­dest of famine.

But on the contrary, most hellish and cursed of all are those, that be so farre from helping and succouring Gods afflicted Saints, as that they reioyce at their troubles, recounting it one to another as very ioyfull tidings, and matter of meri­ment, when they heare that such a man is in prison, such a Minister suspended, depri­ued, or the like; yea, perad­uenture they will not sticke to put an hand to it, and to their power, to helpe it for­wards. These be cruel wret­ches indeede, inspired with the malice of the Diuell, & (vnlesse they repent) shall [Page 161]bee most miserable hereaf­ter, being plagued with the vengeance of God, as a iust recompence for their cruel­ty: whereas in this case, they ought rather so to shew mercy vnto others, as they would expect the mercy of God towards themselues. Let vs therefore bee mercifull, as our Heauenly Father is mer­cifull.

Thus much touching the fourth worke of mercy to­wards the body.

Tego.

THE fift worke of mer­cy to the body, consi­steth in shewing mercy to the poore and needy, accor­ding to our ability, & their necessity: This duty our Sa­uiour Christ commandeth, [Page 162]saying; Luk. 12.33 Sell that you haue, and make you bag [...] that waxe not olde. VVhere Christ exhor­ting vs to bee mercifull, meetes with a common ob­iection: Indeede I would willingly bestow somthing vpon the poore members of Christ Iesus; but lasse, I haue nothing. Haue you nothing to sel; neuer a strike of [...]orn, neuer a parcell of Land, no Merchandize, no hous [...] old stuffe, that you could spare for Christ? If you haue, sell it, and giue to Christ, and to his Members; imitating therein a wicked man, who to compasse his pleasures, and to satissie his owne car­nall appetite, will come by money, what shift soeuer he make: Doe you as much for Christ and his Members, as [Page 163]a wicked man will doe for the fulfilling of his vaine desires. Oh, but if I should sell, and giue, so I might be begge­red. Nay, Christ wils no man to beggar himselfe: But make you bags. This is such a treasure, as no other is like it; for no other will multi­plie and increase, lying by vs, but is of that nature, that either of it selfe i [...] will cor­rupt, the canker and rust wil set vpon it, and bring it to [...]ught; or else a thiefe may meete with it, so that one is in continuall danger to bee poore. But this is such a kind of treasure, as in it selfe is eternal, and growing, and is so surely kept, that no man can depriue vs of it, ei­ther by force or craft. And then another benefit there [Page 164]is; Luk. 12.34 Where your treasure is, there will your hearts be also. This is of so good effect, that if one lay vp treasure in Heauen, his heart will follow it.

What is the reason then that many men can come so hardly to speake of Heauen, and heauenly things? that one may as easily make a great milstone ascend vp to the Skie, as draw their thoughts to heauen-ward; the reason is plaine, their treasure is not there. This knew Salomon, when hee said; Pro. 11.17 He that is mercifull to the poore, rewardeth his owne soule. As if he had said; euery man will yeeld it is a good thing to bee beneficiall to himselfe, and to doe good to his owne soule: but it is most certaine, that nothing [Page 165]in the VVorld, no purchase, no bargaine, shall bring so much profit to the soule, as a mercifull heart, and libe­rall hand to the poore mem­bers of Christ Iesus. Acts 9.39. This caused Dorcas to bee so full of good workes and almes, whose continuall custome was to buy cloth, cut it forth, and prepare garments for the naked.

Master Fox recordeth, in the story of the Right wor­thy Lady, the Lady Anne Bullen, Mother to the late Queene of famous memory, Queene Elizabeth; that shee vsually sent her messengers into the Townes next ad­ioyning to her abode, to vn­derstand both the number, and state of their poore; and where greatest want was, shee contributed her almes [Page 166]to the reliefe of their neces­sities; yea, and that conti­nually, so great was her compassion towards the af­flictions of Gods people. Let vs then by these exam­ples, Remember them that are in bonds, Heb. 13.3. as though wee also were bound with them; and them that are afflicted, as if we also were afflicted. Neither let the rich man thinke (whom wealth and nobili­ty maketh haughty and proud) that therefore hee was formed of gold, siluer, or some purer substance, then the beggar, who hath nothing to stand vpon, but beggery, patchery, and pe­nury: for of the same masse, of the same vile, and abiect peece of earth, both rich & poore were taken. Let them [Page 167]againe remember, that they are mortall, corruptible, fraile, and subiect to as ma­ny chances and changes as any other, though neuer so poore and contemptible in the world. Iob hauing found this by experience, Would not see any perish for want of cloathing, Iob 31.19, 20. nor any poore without conering; yea many blessed him, that were warmed with the fleece of his sheepe. And hee found the truth of that blessing pronounced by the Prophet Dauid, saying; Blessed is the man that conside­reth the poore and needy, Psal. 41.1 the Lord shall deliuer him in the time of trouble. VVhy then despisest thou thine owne flesh? why art thou an ene­my to thy selfe? This con­sideration should breede in [Page 168]vs such a fellow-feeling of the good, or euill; ioy, or sorrow; weale, or woe of the members of the same body; that wee should Re­ioyce with them that reioyce, Rom. 12.16 and weep with them that weepe. Againe, 1 Cor. 12.25. That the members should haue the same care one of another: Otherwise, if wee haue lost this feeling, and affection of members, it ar­gueth plainely, that wee be no true members of the mi­sticall body, that we are not ingrafted into the body of Iesus Christ. And therefore Saint Iohn assureth vs; 1 Ioh. 3.17 That whosoeuer hath this Worlds goods, and seeth his brother hath neede, and shutteth vp his compassion from him, that the loue of God cannot dwel in him.

If then the loue of God [Page 169]be in thy heart, it is knowne by the loue that thou shew­est to thy neighbour: and if thou louest thy neighbour, thou wilt not shew thy selfe hard-hearted, and straight laced vnto him in his mise­ries. Euen as the heart that is placed in the middest of the body, inclineth most to the left side, though indeed it inspireth life to the whole body: so though a Christian ought to manifest his loue to euery man, and our cha­rity is to bee diffused vnto all men; yet should hee bee most prone to the afflicted part, and to bestow his cha­ritable beneuolence, where there is most neede of suc­cour.

Charity and loue to our neighbour in humane soci­etie, [Page 170]is like the blood in the naturall body, which amine streth and conserueth life: for as the blood in euery ne­cessity of the body run­neth to the indigent parts, to succour where is most need; so is true charity ouer readie to minister succour, and to conuert it selfe thi­ther where is most need and necessity.

Lucullus hauing sumptu­ously entertained (for some time) certain Gr [...]cians; and when they said [...] vnto him, they maruelled that for their sakes hee would be­stow such liberall expence, and magnificent cost; be an­swered: Much my friends was for your sakes, but the greatest part was for Lucullus sake: So the good Christian who [Page 171]sheweth himselfe mercifull to the poore & needy, doth surely much for their sakes, because hee loueth them as his neighbours and fellow members: but much also for his owne sake, because hee is delighted in doing good, and ioyfully doth the worke of mercy.

The Holy Ghost com­pares our deeds of charity to seede sowne; Gal. 6.7. They that sow plentifully, shall reape also plentifully. Now wee know that after sowing, in time comes the Haruest; and when the haruest commeth, there is many for one: the Husbandmans labour is re­compenced; keep your seed by you, it will corrupt, cast it forth, it shall bring in crease.

VVhat more praise-wor­thy in a Christian, then where God hath blessed in­dustrie gathered, and fruga­litie saued; thereby charita­ble almesdeeds, and workes of mercy, to pittie the di­stressed estates of others, especially considering, that if we sow but a cup of cold water in conscience, and in loue, it is sowne vpon Christ Iesus; Mat. 25.35 he is the ground: For I was hungry, and ye gaue mee meate; I thirsted, and ye gaue mee drinke; I was a stranger, and ye lodged me, &c.

Therefore vnlesse yee thinke that Christ will bee a barren ground, it is most certaine, that he which scat­ters seede here, shall reape a large increase: that which is cast abroade in mercy, shall [Page 173]returne againe in goodnes; the more good a man doth, the more good hee shall re­ceiue: for God will restore it.

But oh what vaine of e­loquence, or stile of perswa­sion, may now serue in this congealed age of charity, to mollifie the steely hearts, and thaw the frozen affe­ctions of worldlings, and make them relent at the mi­series of the poore mem­bers of Christ? Let vs neuer forget that the sentence which the supreame Iudge Iesus Christ shall pronounce at the dreadful day of iudg­ment, shall be grounded vp­on the workes of mercy, how wee haue discharged our stewardship in the suc­cour and reliefe, or in the [Page 174]neglect and contempt of his poore members, which hee reputeth as done vnto him­selfe.

And contrariwise, he shall send the mercilesse, and such as haue heene negligent in the workes of charitie, into eternall fire. Of earefull sen­tence, to be tormented with the Diuell and his Angels: Oh that this sentence were continually sounding in our eares.

But you are to note, that these workes of the faith­full, are not here set downe as the causes, whereby men merit saluation; but because these workes of charity, are the infallible fruits of our faith, to shew the same to be liuely, and working through loue; Gal. 5.6. and so consequently, [Page 175]the markes and signes of our election, and that way wherein God would haue vs to walke towards the possession of his heauenly Kingdome.

Many men, pretend many excuses, that they may not giue, some for feare of dimi­nutiō of their goods, that if they extend liberally to the poore, they themselues shall want; others, cut of their bounty to the poore vnder pretence of prouiding for their children, that they may leaue them the richer but what is this else, but to distrust God, then not to be lieue his word, then not to trust him vpon his promise? Hath not truth it selfe said, which cannot lie? Pro. 28.27. Hee that giuth to the poore, shall not [Page 176]want. Luke 6.38 Likewise doth not our Saniour Christ say, Giue, and it shall bee giuen you, a good measure, pressed downe, shaken together, and running ouer, shall men giue into your bosome. And doth not God assure thee, that this honouring of God with thy substāce, Pro. 3.9. shal be so far from diminishing thy wealth. That it shall fill thy barnes with aboundance. And doth not the Apostle con­firme this, 2 Cor. 9.10 That God will mul­tiply your seede; and increase the fruite of your benenolence. If thou wouldest prouide for thy children, what bet­ter course canst thou take, then that which S. Ciprian giueth. If thou hast many children, be the more care­full by distributing to the poore, to leaue them Gods [Page 177]blessing; commit to his cu­stody, the goods thou wouldest lay vppe for thy children, make God their tutor, and protectour, and so shalt thou be sure to haue them safe kept. Otherwise thy niggardlinesse, and spa­ring frōthe poore, to make them rich, what is it else, but a subuersion of thy selfe thy house, and thy children?

We are all not Lords, but Gods stewrds; of the goods commited to our charge, and the poore be but Gods receiuers, which come to re­ceiue Gods blessings at our hands, to deny then to pay vnto thee poore, (which beare Gods Image) that which we owe vnto God, what is this, but an heinous theft, and an intollerable [Page 178]sacriledge? Christ saith (saith S. Augustine) giue vnto mee of that which I haue giuen thee, I aske but mine owne, giue, and restore, thou hast found me liberall, make me thy debtor, thou giuest vnto me temporall things, I ren­der vnto thee eternall. Surely, there is nothing more dishonoureth God, then disobedience and distrust in his prouidence, and promi­ses; for it deroguteth from his goodnes, as if he would suffer vs to want, if we obey his will. Euen as mothers, which haue many small children, haue ouer bread by them, that they may giue vnto their children, when they craue; so our God a­boundeth with all treasures of goodnesse, and is ready [Page 179]to impart vnto those that serue him, and craue at his hands. As did the Leaper, Mat. 8. Master if thou wilt thou canst make me cleane. Then would the Lord presently answer, I will, be thou cleane: thou shalt haue sufficient, thou hast obeyed my will, in gi­uing reliefe vnto the poore I will not faile thee, Luk. 16.9. nor for sake thee. Make you friends (saith Christ) of the unrigh­teous Mammon, that when you shall want they may receiue you into euerlasting habitati­ons.

Damasoene telleth a tale of the rich mans three friends, his goods, his kins­folkes, and his workes of charity.

His goods when he dieth, can afford him but a shrow­ding [Page 180]sheete, & a few mour­ners, and so forsake him; his kinsfolke follow him to the graue, and there leaue him; but his almesdeedes, and vertues neuer forsake him. This, this, I say is the friend wee should most re­gard, and as for the drosse of the world, and all other friends we must leaue them, and they will forsake vs. And surely there is nothing more effectuall, to the good of a family, then when the Master of it opens his hands aboundantly, with all plen­ty of good workes of mer­cie. I will therefore con­clude this fift-branch, with this saying.

Let vs therefore be merciful as our heauenly father, is mer­cifull. And thus much tou­ching the fift worke of mer­cie to the body.

Colligo.

THe sixt worke of mercy to the body, consisteth in lodging the harbourlesse and in the entertaining of strāgers. And this the Apo­stle cōmendeth vnto vs, saying, Receiue yee one another, Rom. 15.7 as Christ also receiued vs to the glory of the father. But so great was the loue of Christ that he sticked not to offer vp his body, and bloud as a liuely sacrifice to God the father for our attonement [Page 182]and reconciliation. How great then should ou [...] Christian loue be one to­wards another to further the good one of another & to relieue the wants & necessi­ties one of another. The Apostle to the Hebrewes calleth to vs with a remem­brance, Heb. 13.2. saying; Be not for­getfull to entertaine strangers, for thereby some haue entertained Angels into their house vnawares. Wherein he ean­swereth an obiection made by many, saying, I could be willing to entertaine any ho­nest man, but I did not remem­ber that any stranger past by my dore at any time vnregar­ded. Did you not? And why I pray you, would you be so forgetfull? can you tell to whom you denied enter­tainement, [Page 183]and vpon what occasion they trauailed this way. Gen. 19.1.2. For had not Let enter­tained the two Angels, when hee saw them, he might (per­aduonture) haue had his destruction amongst them of Sedom & Gomorrah. 1 Kings 17 10.22. Had not the widdow of Sarcphath enter tained Elias, neither could she haue continued her meale in her barrel, nor her oyle in her cruse, neither had her sonne dying bin restored to life. Iosua 2.1. And Rahab had not saued her selfe & her house­hold neither could she haue ob­tained this priuiledge, that af­terwards Christ Iesus according to the flesh, should haue come of her stocke & posterity, if she had not entertained, and defended with the hazard of her owne life those spies, which Iosua sent.

It is recorded that the Lu­cans [Page 184]had a law; which con­demned that man to be si­ned, which suffered a stran­ger to passe vnlodged, after the sunne was downe. And surely, were the like law in England, practised vpon our Inhoulders, and victualling houses, our poore trauailers should be better respected.

For albeit the law tolerate those houses, rather for the reliefe of strangers, then for the maintenance of drun­kards, and other shifting mates. Let a trauailer neuer thelesse, be his occasion neuer so vrgent) resort to any of them, who either is not able, or willing, so to lauish his expences, accor­ding to their greedy de­mands, (albeit otherwise they will content them to [Page 185]the vttermost farthing) yet will they turne him away, bid him be gon, and tel him their Roomes are prouided for others. And truely these abuses I haue had experi­ence of, and therefore may well sing with Dido.

Non Ignara mali, miseris succurrere disco.

The knowledge of this euill, mooueth me to pittie those that are thus afflicted.

Your Sergeants and Bai­leues in the second place are to be found fault withall, and that for two causes; first for their iugling & double dealing with men. If they be well contented, they can play see me, and see me not; yea albeit they goe daily by the party, and the credi­tor be at great cost and [Page 186]charges with them, for at­taching of their debtors. But if the debtor giue not to them such reward as they expect, then let him looke to himselfe, he shall be cat­ched, dragd, and haled to prison, he shal be pincht & flieced to the bare bones, yea they will hardly leaue, till they haue pluckt from him all that hoe is able to make I might t [...]e bad ex­ecutors, for their bad and vnconscionable dealing to­wards orphans, and father­lesse children: many being so barely flieced by those, into whose tuition & pro­tection they haue beene committed, that they can scarce recouer from them ten for a hundred, towards their reliefe and sustenance. [Page 187]So hard harted are many in these our dayes, and of so woluish a nature, that in stead of education, and pro­tection, they will giue them their baine and destruction, iniuriously wresting from thē almost al, that is cōmit­ted to their bands. But let them beware, & take heede least the Lord, who heareth the cry of the poore, and appressed, reward them not accordingly.

I could also blame hard­hearted Chirurgions and Phisitians in Hospitals, who hauing often times poore patients vnder their cure, continue them in torture, and paine, suffering them grieuously to languish in their maladies, because they cannot extort from them [Page 188]such summes of money, as they would. But God, who also deliuereth all his La­zars out of their hands, will one day call these to ac­count, and pay them their hire in hell, vnlesse by repentance they preuent Gods iudgement speedily.

What should I say to gar­dians and ouer-seers to the guifts of the dead, who of­ten times conuert and turne those things to their owne gaine, and prosit, which the deceased, by will bequea­thed, towards the reliefe of the poore, the nake, the halt & the blind? I say, if there be any such, let them be cir­cumspect, and wary yea let their repentance be quick, and speedy, least God in his iudgement ouertake them.

I could also touch water­men, the behauiour of whō for the most part is so rude, irreuerent, and currish that they will scarce spare, or for beare any state, age, person, or sex.

But I will conclude with the laylour, whose oppres­sing and extorting cruelty towards the poore prisoner is vnsupportable. For who­soeuer falleth into his hands though he enter with a full purse, yet shall he be sure to haue it empty before his de­parture; being during, his a­bode in prison, entertaiend with hūger, cold iron, & fees enough, for his reliefe, and comfort. These mercilesse misers, shew to none any further cōmiseration, then they themselues may haue a large [Page 191]consideration. But let them hearken to Christ, saying, Depart from me ye cursed in­to euerlasting fire, Mat. 25.41 prepared for the Deuill and his Angels. For if euery man be bound to giue to the reliefe of the needy, what shall we thinke of those men, who not only neuer practise this lesson of giuing, but also by alsubtile meanes, cunning shifts, fraudulent dealing, poll, & pill, oppresse, wring, cousen and deceiue the poore, and catch that little they haue, from them? who feed them selues with others wants, cloath themselue, by others nakedues, pamper vp themselues by others penurie. Iam. 5.4 Surely this crieth into the eares of the Lord of hoasts, who being a righteous Iudge, [Page 190]and the God to whom ven­geance onely belongeth, will re­ward them accordingly. Si sterilitas in Ignom mittitur, rapa [...]ita quid meretur? Fulgen­tius. If barren nesseshould be cast into the fire, what doth catching & rapine deserue? Iames 2.3 If the Apo­stle Iames sayth, There shall be iudgement without mercy, to him that sheweth no mer­cy; what iudgement (thinke you) belongeth to him, which doth also shew cru­elty to the poore? Quid re­cipiat qui aliena tulit, si semper ardebit, qui sua non dedit what shall he receiue that taketh away other mens goods, if hee shall euer burne in hell fire, Rabunus that hath not giuen of his owne? I was an hungred saith Christ, and thou gauest me no meate, nay the little [Page 192]meate I had, thou tookest from me, I was naked, and thou gauest me no cloathes, nay the poore cloathes I had, thou tookest from me Is there an Item aledicti, for them which doe not feede the hungry, and shall they goe free, which take away the bread of the hungry. Is the punishment so great for them that lodge not the strangers, and is there no­thing for them, that wrong the fatherlesse, and stran­gers? If those who cloathed not the naked, finde it so hard a doome, what may they feare, that take away the cloathing of the naked. S. Chrisostome (in his thirtie & fourth Homily to the people of Antioch) sayth, that whatsoeuer is a boue [Page 203]our necessary maintenance, is not ours, but the goods of the poore, and to retaine this from them, cryeth into the eares of the Lord for vēgeance. And surely, there will come a day, when men would wish they had beene more mercifull. For with what measure you meate, Luk. 6.38. with the same shall men meate to you againe.

Innumerable are the ex­amples, of like measure of Gods iustice towards the vnmerciful, worthy the ob­seruation, to teach vs the necessity of mercy towards our neighbours, if wee would auoid the same mea­sure of Gods reuenging hand for our cruelty shew­ed to others.

It is recorded by Nicepho­rus, [Page 204]in his Ecclesiastical history, Lib 1. Cap. 29. that the dancing daughter or Herodias, who required of wicked Her [...] the head of inndent Iohn Bap­tist, and had it, that after­wards going on soote ouer a hard frozen riuer, the ice breaking, she sunke downe euen vnto the necke, which, (through the violence of a great piece of ice comming downe the riuer) was cut off from therest other body, and so she tasted of the like death, she procured to ano­ther.

King Dauid at his death, 1 King 2.5 gaue charge to Salomon his sonne, Thou knowest what Ioab did; he stird the bloud of battaile in the time of peace, & put the bloud of warre vpon his girdle, that was aboute [Page 205]his loines, and in his shooes; that were on his feete: let not his gray head go down to the graue in peace. Wherefore he was afterward slaine, taking hould on the hornes of the altar, and so the Lord did bring his bloud vpon his owne head.

Aelianus reporteth of one Cratenas who vilanously slew Archilaus tirant of ma­cedonia (of whom hee was entirely beloued) that hee might make a compendious way vnto the kingdome, but hee tasted of the same sauce. For he had scarce en­ioyed the kingdome three dayes, before hee was also slaine, fulfilling the verse of Dramatus.

Qui struit Insidias alijs, sihi damna dat ipsi. (wrought. Hee that hath snares for others Himself the [...]n is likwise caught.

This shall suffice to shew how God in his deepe and vnsearcheable prouidence punisheth (yea in this life) cruell and vnmercifull per­sons, with the same measure that they meate vnto o­thers Messem (saith S. 'Bernard) habebis, semente dig­nam; thy haruest shall be ac­cording to thy sowing: Im­misericordiam seminasti, habe quodamasti; hast thou sowed vnmercifulnes? receiue what thou louest, Fugisti misericor­diam? te fugit misericordia: Didst thou fly mercy? mer­cy will fly from thee. De­testatus es pauperem? detesta­bitur te qui propter nos, factus [Page 207]est pauper: Doest thou hate the poore? He will also hate thee, who for our sakes be­came poore. Where is be­come the large liberallitie of old benefactours, to­wards the poore members of Iesus Christ? Is not all (with many) scant sufficient to maintaine our excesses? The pride of the world in attire, and the maintenance thereof, in lauishing the the needlesse superfluity of diet, hath eaten vp hospita­lity and mercy toward ma­ny hungry soules, & it cau­seth that wee haue little to leaue at our departure, for the good of others. Neuer more at table, neuer lesse at door; neuer more sumtuous in cloathing our selues, ne [...]er lesse respect of others: [Page 208]Nature is content with few things, all will not serue out excesse. Let vs therefore be so sparing in superfluous expences, that we may be the more liberall towards mer­cifull, and charitable vses; yea, let vs be kinde & mer­ciful on towards another as wee hope for mercy [...]at the hāds of our heauēly father. Let vs therefore be merciful as &c. Thus much touching the sixt worke of mercy to the body.

Condo.

THE last worke of mer­cy towards the body, consisteth in burying the dead; touching which duty the Wise man saith: My son, poure forth thy teares ouer the dead, Ecclesiasti­cus 38.16. then couer his body, ac­cording to his appointment, and [Page 209]neglect not his buriall. The same commandement gi­ueth Tobit to his Sonne; Tobit 14.10. My Sonne when I die, burie me ho­nestly. VVhence we may ga­ther, that sunerall rites, de­cent interring of corpes, ex­equies, and seemely mour­nings, (which Saint Austen calleth, Officium postremi mu­neris, our last duties of loue) are not vnfitting y ^e practise of those amōgst whom all things should be done in order. The Israelites in bu­rying so honourably their Parents and Gouernours, did shew themselues to be people of good and order­ly dispositions. Abraham the Father of the faithfull, Gen. 23.4. bought a possession of buriall of the Hittites, who by the sight and light of nature, had their [Page 210]Sepulchers: And therefore an­swered Abraham; Thou art a Prince of God amongst vs, in the chiefest of our Sepulchers bury thy dead, none of vs shall forbid thee his Sepulcher; but thou maiest burie thy dead therein. Gen. 25. So when Abraham yeelded the spirit, and died in a good age, and was gathered to his people; his Sonnes Isaac and Ismael buried him in the care of Machepelah, in the field of Hephron, where Abraham was buried with Sarah his wife.

The like wee see done to Isaac, when hee gaue vp the ghost being old and ful of daies; his two Sonnes, Esau and Iacob buried him. Now as Iacob did to his Father, so his chil­dren doe to him, according as he had cōmanded them: For they carried him into the [Page 211]Land of Canaan, and buried him in the caue of the field of Machpelah, which Abraham had bought. The like may be said of Moses: Deut. 34.56. for albeit the people buried him not, neither knew of his Sepulcher, lest they should abuse it to Idolatry: yet rather then hee should want bu­riall, he was buried of God.

The men of Iabesh Gilead, 2 Sam. 2.5, 6. are praised of God, and rewar­ded of Dauid, because they bu­ried King Saul and his Sonne, and aduentured their liues to doe vnto him their last duty.

The same might be saide of the rest of the Patriarkes, Prophets, Iudges, Kings, Gouernours, and Priests: Yea, the new Sepulcher, Luk. 23.53 the cleane linnen cloathes the sweet ointments, and the assembly of men of reputation, shewed how [Page 212]our Sauiour was respectiuely re­garded, and entembed with s [...] ­le [...]nity.

These examples teach, that it is a Christian and commendable duty of the liuing, to bee performed to the dead; of Children to be performed to their Parents, of the people of God one towards another, to com­mit the body of the decea­sed to the graue, to put dust to dust, and so to couer earth with earth.

And certainely those be­dies which haue beene the Temples of the Holy Ghost, and shall bee at the day of doome changed into a con­dition of glory; should haue that decencie performed, as is agreeable both to comely practise, & Christian s [...]om­linesse: [Page 213]wherefore, as they are very highly to bee exal­ted, whose honourable care to the dead is such, as to e­rect them Tombes, and to repaire and beautifie their decayed Monuments: so on the other side, they are greatly to bee reproued, and found fault withal, that carelesly attend to the fune­rals of their brethren depar­ted.

But what shall I say to such as deface the Monu­ments of the dead? Surely such deserue to haue their names to be blotted out of good mens remembrance, for such their cruell, inhu­mane, and barbarous dea­ling: whereas they ought rather to beautifie the bles­sed memories, and repaire [Page 214]the decaied tombes of their Ancestors, and Forefathers.

Let vs I say, in this last point of loue also, so shew mercy vnto others, as wee would likewise expect in the same case to be perfor­med towards our selues, e­specially it being a matter of so great weight and mo­ment.

For first amongst all crea­tures, Man is most loath­some and vgly, when his life is departed: as in his birth & bringing forth in­to the VVorld, of all Crea­tures hee is most fraile and feeble, without strength to stand, without helpe to de­fend himselfe; so being dead, he is become noysom, gastly and deformed: hee that a little before gloried [Page 215]of his beauty, comelinesse, feature, and proportion, is now become the mirrour & spectacle of a deformed, mishapen, and noysom car­kasse: such a confusion and wracke hath sinne wrought and brought into our na­ture. This is noted in Laza­rus, Ioh. 11.39 who hauing lien buried but foure dayes, his body stunke. Secondly, buriall is promi­sed as a blessing from God, and the want of it threatned for a plague and iudgement. God offereth it as a mercy to Abraham, Gen. 15.15 that he should be buried in a ripe age: and to Io­siah, that he should be put in 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 [Page 216]hereof is threatned as a curse to Ier [...]b [...] 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 [Page 217]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 [Page 218]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 [Page 219]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; Ʋisit 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 [Page 220]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 [Page 221]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, [Page 222]of priuiledge, and of prou [...] ­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 [Page 223]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 māner pray; Our Father which art in hea­uen. &c. And first, this may [Page 224]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, [Page 225]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 [Page 226]the creator of nature, hath indued vs with the same condition of nature, that no man should suffice to himselfe, without the ayde of another; and there­fore hee would haue all things to stand. Mutuis aux­ili [...]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 [...]eauenly. Lest therefore wee should be e­steemed as degenerate chil­dren, let vs also be heauen­lie. In heauen. What more [Page 227]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 [Page 228]father, wee h [...]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 m [...] [...]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 [...]cy vnto our neighbour. And inde [...]de herein consisteth the tripar­tite iustice, vvith con [...]ei [...]th the whole duty o [...] Christi­on, which willeth vs Rodd [...] vnicui (que) 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, ànobis 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, [Page 230]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 [Page 231]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 [Page 232]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 [Page 233]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 [Page 234]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 [Page 235]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 [Page 236]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 Prote [...], i [...] no hypocrisie, but perfect pietie. And though perhaps there bee not alwayes effe­cting 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, [Page 237] 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 [Page 238]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, [Page 239]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 [Page 240]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 [Page 241]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 mā ­kind [Page 242]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 [Page 243]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 [Page 244]circumferēce carried round about it; so are Gods bene­fites about earthly men, and they are not at all mooued. Thirdly, the earth doth of­t [...]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, 19 [...] 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 [Page 245]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 [Page 246]Spirit, be giuen and ascri­bed, from the bottome of our hearts, all power, praise, might maiesty and do­minion, both now and for euer. Amen.