Misericors, ΜΙΚΡΟΚΟΣΜΟΣ, OR, Medeleyes' Offices, Containing an injunction to all duties of Mercy belonging to the whole man..  Miser esto in cord mecum. ROM. 12.16. 
Rejoice with them that rejoice, weep with them that weep, and be of like affection one towards another.  
Consider these matters, consult, and give sentence.  
Printed at London by I. B. 1619.   

TO THE RIGHT HONOURABLE EDWARD Lord Wotton, Baron of Marleigh, L. Lieutenant of the County of Kent, and one of his majesties most Honourable Privy Counsel, my singular good Lord; and to his most worthy associate my very good Lady and Mistress: health, wealth, and everlasting happiness.  
RIght Honourable, there was a custom among the jews, that such dettors whose debts amounted their abilities to satisfy, were to be sold themselves, their wives and children to become slaves to content their Creditors. So calling to mind how far I stand engaged to your Honour, not only for your great and daily bounty, whereof I have continually tasted from time to time; but also in that you have willingly furthered me by your other many and sundry favours, when occasion required: the consideration of which forceth me to confess that I also should incur the penalty above said; having no other means to cancel the obligation, wherein I rest bound to your Lordship; and now in your honours absence, (ay me) I find no other like minded towards me. Wherefore as one Sophocles, a poor scholar of Socrates did; so I having nothing else, do dedicate not only myself, but whatsoever is of mine, wholly to your Lordship's service: continually praying, that the Lord would multiply his many and sundry blessings and graces upon you, and yours in this life; and that he would hereafter crown you with glory, and eternal happiness for ever, with his Saints and Angels.  
Your Lordship's most continually bounden, T. M.   

To the Christian READER.  
I Am not Ignorant (gentle reader) according to the saying of the Poet, Scribimus indoct● doctic poemata passim, That godly & learned treatises of all sorts abound; & this consideration might well have stayed my pen from paper. Know therefore that not vain glory, but a sensible fellow feeling of the wrongs and iniurses offered to my brethren (by reason of a certain imbred self-love reigning for the most part in the heart of the oppressor) hath stirred up in me a settled resolution, to cast in my widow's mite (notwithstanding the many rich gifts, and worthy works of the more learned) into the Lord's treasury Wherein my only scope and drift is to show forth my forward and willing disposition in labouring to repair the ruins and decay of love and piety, which this age hath almost thrown flat on the ground: if Narcissus like●● dote not to much upon mine own shadow. Many thinks it sufficient, if they can talk and dispute of faith, if they be able to reason and discourse in eloquent words of religion: when they have small regard to turn their talking into walking, their words into works, and their profession into practice.  
For whereas we should manifest our faith and love of God, in our love, charity, and kindness towards our neighbour, many notwithstanding are now become so degenerate, and such Non proficients in the School of true Christian integrity, that in their actions they are malicious, envying, cruel, deceitful, contentious, malcontent, scandalous, haters of God, injurious, without natural affection, and merciless. But we have not so learned Christ, neither can it be (what show soever they make) that the love of God should rest in that heart, where fraudulent, hateful, malicious, and envying Foxes have made their dens. For if a man say he loveth God, and hateth his brother, he is a liar: for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? as saith the Apostle john. And he that would know how to love his neighbour aright, must first entertain the love of God in his heart; and the love of God is retained by practising the love of our neighbour. For even as the heat of the natural body warmeth the clothes that are put upon it, which clothes afterward nourish and conserve the natural heat: so the fire of the love of God, which springeth of faith, kindleth the heart with the love of thy neighbour, and the love of our neighbour cherisheth the love of God in our hearts. Wherefore if these endeavours of mine shall effect any good, it is the thing that I desire; and let God have the praise: if not, yet I have discharged my conscience. Therefore I humbly beseech thee into whose hands these writings shall come, thoroughly to read them at thy leisure, and to mark them well; begin not only, but make an end: for happily the best wine is reserved till the last. And the God of patience and consolation, make us followers of God as dear children, and grant that we be like minded one towards another, after the example of Christ jesus.  
Thine in Christ, Thomas Medeley.   

MISERICORS, Or Motives to mercy.  

The Preface.  
AS the young man in the Gospel, that was desirous to obtain everlasting life, yet being enjoined by our blessed saviour, to sell what he had and give to the poor, departed sorrowful that Heaven should be held at so high a rate. Mat. 19.21. So (beloved) are there many in these our days, that very willingly would be registered among the number of the saithful, righteous, and merciful men, whose charitable devotions can abide no beggars. For who amongst us is there almost, that doth any good, or what man is he amongst a thousand, who having a fellow feeling of the miseries of his brethren, remembreth the afflictions of joseph. Yet our Saviour Christ exhorteth all those that will be his Disciples to the practice of mercy, after the example of our heavenly Father. 
Luk. 6.36.  Ye shall therefore be merciful, as your Father which is in Heaven, is merciful  
There are two principal points to be considered in this text: First, a precept, Ye shall therefore be merciful, Secondly, the precedent; As your heavenly Father is merciful, of these in order.  
Merciful men may be taken two ways, Passively, and Actively: Passively, for such as God hath received to mercy, 
Tim. 1.13.  as he did the Apostle Paul; because he sinned ignorantly, through unbelief: and in this respect, 
Rom. 9.23.  they are termed Vessels of mercy, prepared to glory; of this number are only those which repent and amend. 
Pro. 28.13  As Solomon saith, He that hideth his sins shall not prosper, but he that confesseth, and forsaketh them, shall have mercy.  
But in this place it is meant Actively namely, for such as show mercy unto others: Now that we may the better know our duties in this point, let us more especially consider what the works of mercy are. Thomas Aquinas very learnedly setteth them forth, to be in number, 13.6. belonging to the soul, & 7. to the body, comprehended in two verses.  
Consul, Castiga, Solare, Remit for Ora;  
Vifito, Poto, Cibo, Redimo, Tego, Coligo, Condo.  
Instruct the Ignorant, Correct the sinful, Comfort the sorrowful, Forgive the offenders, Bear with the weak, and Pray for all men. These are works of mercy to the soul, Visit the sick, Give drink to the thirsty, bread to the hungry, help the oppressed, cloth the naked, Lodge the harbourless, and bury the dead: These to the body, of them particularly, more at large.   

Consul.  
The first work of mercy to the soul, is to instruct the Ignorant, this duty is both Ecclesiastical, and Domisticall; Ecclesiastical discipline, chief concerneth those whom God hath placed over us in the Church, as Bishops, Ministers, etc. Domestical discipline belongeth to Fathers, & Masters of families. That part of instruction which appertaineth to the Ministers & Pastors of the Church, is twofold, catechumenical, and Prophetical.  
catechumonical document, 
Heb. 6.1.  Is the Doctrines of the beginning of Christ, whereby Gods children are led forwards to wards perfection, which we usually call catechizing. Prophetical instruction, is the exposition of the holy Scriptures, with Doctrines, & applications drawn from thence, for our further growth in Christ jesus, Domestical or Paternal 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 liest down, and when thou risest up. Saint Paul likewise willeth the Ephesians to bring up their children instructed in the fear of the Lord; 
Eph. 6.4.  this duty is to be performed three manner of ways, by example, by precepts of discipline, and by correction.  
By example, our Lord & Saulour jesus Christ taught us when he said, 
Mat. 7.5.  First cast out the beam, that is in thine own eye, and then shalt thou see more clearly, the more that is in thy brother's eye: And the Apostle Paul willeth the Colossians To walk wisely, 
Col. 4.5.  towards them, that are without. For youth is generally more corrupted by the ill exampels of Parents, Masters, Magistrates, or Ministers, then for the most part any good example, exhortation, or Instruction from others, can well amend them, they being naturally prone to follow the worst precedents: & herein may they justly be termed Rehoboams' scholars; who whereas he might have learned much wisdom out of his Father salomon's sentences, and actions, yet could he gather nothing worthy of imitation from them, 
2 Chr. 10.12.  but Where as his Father taxed his subjects over grievously, he would therein go beyond him.  
So are there many Rehoboams' amongst us, in these our days, who can find nothing worthy their imitation out of the good examples, virtuous precepts, and divine exhortations of their Parents, Masters and Magistrates, or Ministers, but if they have any vice, blemish, imperfection, or corruption therein they will be sure to follow, and exceed their Precedent. For such is the corruption of the time● and age wherein we live, that in any good thing we come short of our precedent, but in evil things we exceed our pattern; yet ought we not so to do, but rather in all examples, to behave ourselves according to the counsel of the Apostle Paul. 
Tit. 2.8.  That he which withstandeth, may be ashamed, having nothing concerning us, to speak evil of.  
Secondly, youth are also to be instructed in precepts of discipline, which Solomon avoucheth, saying, 
Pro. 22.6.  Teach a child in the trade of his way, and when he is old, he shall not departed from it: In their prime and tender age, they ought (as samuel's) 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, servabit odorem, testa diu, they being at the first well instructed, will continue the better.  
But herein many are greatly to be reproved, that whereas they ought especially to have a care, that their Children should (as soon as they can speak with the least use of understanding) be seasoned with the liquor of grace, and good nurture. They with the Scribes and Pharisees teach traditions, 
Mark 7.13  which they themselves have ordained, and make the Word of God of none authority. They will teach them to lie, to swear, to speak filthy speeches, and to sing songs of ribaldry, but the duties of obedience, the practice of piety, the catechumenical Documents of faith, and fundamental points of salvation, they account not worthy the learning, as unfit for their tender years and capacity; yet this affection was not in Abraham, of whom the Lord saith, I know that he will command his sons, 
Gen. 18.19  and his household after him, to do righteousness and judgement, and to keep the way of the Lord, that the Lord may bring upon Abraham all that he hath spoken unto him. josua was also resolved, 
Ios. 24. 1●.  that whatsoever others did, yet he, and his household would serve the Lord. And surely in this case, it behoveth great men especially to be good men, as being vnprinted statutes, and speaking laws unto the rest. Let us therefore be merciful, as our heavenly Father is merciful. And thus much touching the first duty of mercy to the soul.   

Castiga.  
THE second work of mercy to the soul, consisteth in correcting the sinful: This duty is Ecclesiastical, Domestical, and judicial. Ecclesiastical correction is, when the Bishops & Ministers of the Church, according to their several functions, rebuke, or correct vice in any of the flock of Christ committed to their charge. For saith Saint Paul, 
2 Tim. 3.16, 17.  the whole Scripture is given by inspiration from God, and is profitable to teach, to convince, to instruct, and correct in righteousness, that the man of God may be absolute, being made perfect unto all good works. So likewise Saul deserved commendations, 
1 Sam. 15.24  because he humbled himself at the rebuke of the Prophet Samuel. David suffered gently reproof of the Prophet Nathan; 
2 Sam. 12.7.  neither did Ahab disdain to hear his faults told him from the mouth of Eliah. 
1 Kings 21.20.  And thus we see how patiently in times past, even the greatest would hear of their faults; albeit in these days such wickedness now reigneth, that scarce the meanest will put up check, or control, being like them of whom the Prophet Hosea speaketh; 
Hose. 4.4.  that they reprove the Priests, telling them that they have nothing to do with them, they shall not answer for their faults, they know what they have to do as well as any he, whosoever shall reprove them. These, or the like words, will every rude ruffian return to us, whensoever he shall be taxed for any misdemeanour: Yet saith Almighty God, 
Levit. 19.17.  Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. As if he should have said; He that suffereth his friend to go on in his wickedness, unreproved, showeth therein rather hatred, than any true love unto him. Very well therefore saith Seneca; Qui non vetat peccare, cum possit, jubet. He that suffereth sin uncontrolled, doth as it were command it.  
But rightly to reprehend, is one of the greatest difficulties incident to human discretion.  
And yet it is easier known than done, partly by reason of the way wardness of the delinquents disposition, that may not suffer reproof, partly by reason of the divers affections of the reprovers themselves, whom either ignorance disables, favour withdraws, fear deters, or fury transports beyond the bounds of reason.  
First, such (I say) is the waywardness of man's crooked nature, that (for the most part) they may not hear of their offences, according to the example of Herod, who heard john Baptist willingly, 
Mar. 6.20.  and did many things after him, but when he told him that it was not lawful for him to take Herodias h● brother Philip's wife, he laid hold on him, and cast him in prison.  
jeroboam also stretched out his hand from the Altar, 
1 Kin. 13.4 & 22.27.  saying, lay hold on him, so soon as he was reproved; and Michaiah must be fed with bread and water of affliction till Ahab return in peace.  
We can every one of us cry out against the sins of the time and age wherein we live, saying; 
Hos 4.1.  There is no truth, nor mercy, nor knowledge of God in the Land. But what man is he among a thousand, that in the true humiliation of his own soul, will stand out with David, and say; Behold, I have sinned, yea, I have done wickedly, 
2 Sam. 14.17.  〈◊〉 these sheep what have they done? For albeit in general we all confess ourselves to be sinners, yet so great is the self-love that every man by nature carrieth in his own bosom, that when it cometh to the particulars, he coveteth to lay the burden upon another man's shoulders, and not to say with judah, that he, or she, 
Gen. 38.16.  is more righteous then I.  
A first part of Ecclesiastical Corrigidors there are, whom ignorance disables, these post upon God's message, before they have learned their errand, being more greedy of the gain, then gainful in the grace of their calling, having not as yet received any warning from the mouth of the Lord to give to his people; and therefore no way fit to execute the charge whereinto they have thrust themselves.  
There are a second sort, whom either favour withdraws, or fear deters from reproving sin. 
1 john 1.15.  Such, who loving the world, love 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 churlishness, jezebel of her painting, Gehazi of bribery, &c: lest they thereat offended, should withdraw their affection from him, & pleasure another. And thus whilst he preferreth gold before God, honour before honesty, and money more than the good of any: he is ready even with the false Prophets, 
1 Kin. 22.15.  to bid Ahab go up and prosper. In stead of correcting vices, he is ready to flatter and soothe men up in their conceited virtues, covering a rusty blade with a velvet scabbard, and crying peace, peace, when war is approaching; whereas Almighty God commandeth, 
Esai. 58.1.  Cry aloud, spare not, lift up thy voice like a Trumpet, tell ludah his sins, & Israel their transgressions.  
Shall God bid cry aloud, and shall we be silent?  
A third sort of corrigidors there are, whom fury transports beyond the bounds of reason those men can wink 〈◊〉 all things, till they themselves be first offended, and then passing the bounds of charity, they lay all things open, yea, peradventure more than all, stuffing their Pulpits with invectives, and declamations, so far are they transported with the fury of their affections. And yet for all this, sin must be checked, error must be restrained, and vices must be spoken against, lest under pretence of supposed defects, in ourselves, or respects to others they gather head, and like the unruly Sea, break down the banks, & overwhelm the Land with Atheism, and superstitious impiety. Thus much touching Ecclesiastical correction.  
Domestical correction is twofold, reproof, and punishment; this duty is to be performed by Parents, towards their children, and by Masters towards their servants Solomon is very copious in this matter, 
Pro 23.13.  Withhold not correction from thy child, thou shalt smite him with the rod; and shalt deliver his soul from hell. Correct thy son, and he will give thee rest, 
Pro. 29.17  and he will give pleasures to thy soul. Again, 
Pro. 13.24  He that spareth the rod, hateth his son: but he that loveth him, correcteth him betimes. All which testimonies tends to this, that if we desire our own peace, and not to be molested, nor vexed, but much comforted by them, if we would testify our faithful love to them, if we would purge their hearts from folly and sin, and preserve their souls from everlasting perdition, then let us be careful to give them due correction, which is God's blessed ordinance, to reform and save their souls.  
Let all cockering Parents hearken 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 up against Ely all things that. I have spoken concerning his house, when I begin, I will also make an end: and I have told him that I will judge his house for ever, for the iniquity which he knoweth, because his sons ran on in a slander, and he stayed them not. So that you may see, how that the irrespective connivency of Parents upon their children's faults, bringeth often times Gods judgements upon the whole family, and not without great cause.  
Nam tenera est dum virga, recensque flectitur, huc, illuc ut vis; at post ubi crevit, non, rob usta arbos: while the twig is tender and green, it is bend hither & thither as you will; but after it is grown, you cannot, it will be a strong tree. And as God's judgement fell upon Ely and his Family for this sin: 
1 Sam. 4.17, 18.  for Hophni and Phinehas died in the battle, and Ely at the news thereof fell from his seat backward, and broke his neck: so in these days many adjudged to execution for murder, Felony, or the like, have cried out upon their tender hearted Parents for bearing with them too much in their childhood.  
But whilst I insist upon this point, I beseech you mistake me not; for my meaning is, that we should have an eye to the counsel of our Saviour in this Text: so to show mercy to others as we would expect the mercy of God towards ourselves.  
Si quoties peccant homines, sua fulmina mittat  
jupiter: exiguo tempore inermis erit.  
For if that jove should strike  
So oft as Men offend, The Poets say his Thunderbolts Would soon be at an end.  
Thus much touching domestical correction.  
judicial correction is to be performed by Magistrates towards the Subjects: therefore thus speaketh the Lord of Hosts, saying, Execute true judgement, 
Zach. 7.9.10.  and show mercy and compassion every man to his brother; and oppress not the widow, nor the fatherless, the stranger, nor the poor, and let none of you imagine evil against his brother in his heart. Saint Paul also saith; 
Rom. 13.4  The Magistrate also beareth not the Sword in vain: for he is the Minister of God, to take vengeance on him that doth evil. That Magistrate therefore that will be said rightly to bear the sword, must unsheath it so against sin, and sinners, that piety and good men may flourish the better, & and prosper. And herein the pious care of good jehoshaphat, is to be highly extolled: 
2 Chro. 19.5.6.  For he set judges in the Land of judah throughout all the strong Cities thereof, City by Ci●ty: And said unto them, take heed what ye do, for you execute not the judgement of man, but of the Lord, and he will be with you in the cause, and judgement.  
Magistrates in these times, are culpable in two points: first, that they do not consider they execute the Lords judgements, or if they did, how then could your cursed swearer, your profaner of Gods Sabbaths, & beastly drunkards go so unpunished, as for the most part they do; yet herein they show themselves like the Scribes and Pharisees, 
Mark. 7.13  Who preferred their own traditions, before God's laws.  
Secondly, your inferior Magistrates are greatly to be blamed, in that they being either too mild, or else too too negligent, in punishing small offences and petty felonies, in their several jurisdictions, do often cause the offender to a greater judgement: so that whereas in pardoning small faults, they would be esteemed most merciful, it often times falleth out far otherwise. You are therefore so to temper you judgements, that in them you may remember mercy. To that end saith the Prophet David, 
Psa. 88.10.  Mercy and truth shall mcete together, righteousness and peace, shall kiss one another. And as it was in Queen Elizabeth's Poesy.  
Sit piger adpaenas princeps, adpraemia velox.  
Cuique dolet: quoties cogitur esse ferox.  

I see and hold my peace,  
A Princely Poesy right;  
For every fault should not provoke,  
A Prince or man of might.  
Then happy we that have,  
A King so well inclined;  
That when as justice draws his sword,  
Hath mercy in his mind.    

Solare.  
THe third work of mercy appertaining to the soul, consisteth in comforting the sorrowful. This duty is Ecclesiastical, and General; Ecclesiastical consolation, chief consisteth in pronouncing the glad tidings of the Gospel, to those whose consciences by the law, are thoroughly wounded, for their sins.  
And surely they that thus sow in tears, 
Psa 126.5  shall reap in joy. For godly sorrow causeth repentance, 
2 Cor. 7.10  not to be repent of And as this duty is to be enjoined to all Ministers at all times, so more especially, are they to labour to bring all those, on whom God hath laid his heavy rod of sickness.  
First, to a true sight and feeling of their sins, which is by the rule of God's law; Secondly, to a fear of God's anger for, them that they may lament them, and earnestly repenting, call to God for mercy: Thirdly, let us bring them to the true Samaritan, our Lord and Saviour Christ jesus, Who when the Priest and Levite left us wounded; 
Luk. 10.33 24.  that is to say, the Ceremonial and judicial Law passed by us; He bond up our wounds, and paid for our curing, that we might be recovered to everlasting happiness. Fourthly, we are so to arm them against the concupiscence of the flesh, 
1 joh. 2.16  the lust of the eyes, and pride of life, with the comfort of the Spirit, the society of Angels, & crowns of eternal glory; that they thus prepared to pass the waves of their trouble some sickness, might safely arrive at the port of their eternal blessedness.  
General 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 us especially have an eye to the cause of the party grieved; for none can truly comfort an other, who hath not a fellow feeling, of the misery, of his brother. Saint Paul therefore willeth us, 
Ro. 12.16.  to Rejoice with them that rejoice, and to weep with them that weep, and to be of like affection one towards another. All sorrow is for the most part drawn from one of these four heads: Grief of conscience, Fear of death, Loss of friends, And loss of wealth.  
Grief of conscience ariseth from the knowledge of some heinous sin committed, for which the offender feareth God's anger and judgement, towards him.  
And surely until (like wandering sheep, that have gone astray) we acknowledge ourselves, as lost & wounded, through our daily transgressions, we have no hope in the true Lamb of God, to be purged from them; I say, he that sometimes lamenteth not the absence of God's graces from him, shall never find assured peace to his conscience, by the presence of God's holy Spirit. And this doth our blessed Saviour himself testify, whereas he saith: 
Mat 11.28  Come unto me, all ye that are weary, and heavy laden, and I will ease you: As if he should say, all you that seek ease in me, must first be weary with the burden of your sins, as desirous to leave them; than you must also come laden with tears of hearty contrition, before you can find rest unto your souls, whereupon followeth that comfort of Almighty God, denounced by the Prophet Ezekiell; 
Exc. 18.21.  At what time soever a sinner doth repent him of his sins, from the bottom of his heart, I will put all his wickedness out of my remembrance.  
But many Libertines abuse this place of Scripture, thinking that they may repent, when they list; albeit the Lord saith, At what time soever, 
Exec. 18.21.  yet hast thou no warrant from thence, to think that thou shalt have free power to repent whensoever thou wilt. Poenitentia sera rarovera. Late Repentance, is seldom true repentance; we read of one that repent at the last hour, because no man should despair, and but of one, lest any man should presume: we see many thousands of those who have deferred their repentance, have been taken away in their sins, and died impenitent. 
Luk. 18.13  Put not off therefore from day to day, but turue to the Lord your God, because he is merciful, & gracious, & such a one, as is sorry for your afflictions. Say not with yourselves as Came & judas, that your sins cannot be pardoned. For saith S. Austin Mentiris Cain, maior est dei Miserecordia, quam omnis humana miseria. Thou speak est false Cain, men cannot be so sinful, as God is merciful, if with penitent hearts they could call upon him. A proof of this may be seen in the poor Publican, Who standeth a far off, and would not come near, nor yet lift up his eyes to heaven, 
Eccles. 9  but smote his breast saying: God be merciful to me a sinner. He would not come near unto God, therefore God in mercy cometh near unto him: for the text saith, He went away rather justified. Oh happy therefore, and thrice blessed are they, who groaning under the burden of their sins, seek quietues of mind in Christ alone. Thus much touching grief of Conscience.  
The next special duty of consolation is to be performed toward those, who stand in fear of death, wherein you are to require the aid of your Minister, & with him, to join in prayer to our heavenly Father, for the sick Patient, that if it so stand with his great goodness, he may restored to his former health; if not, yet to forgive him his sins, and so to arm him with patience, that he may the better be prepared to enter into glory: And of this, sufficient hath been spoken, in the place of Ecclesiastical consolation.  
In the third place, we are to speak of the comforting of those, who suffer immoderate grief for the death of their friends, as wives do for the deaths of their husbands, children for their Parents, and one friend for the loss of another.  
To whom I say, that although it be commendable, to power forth tears over the dead, for so did jacob for joseph, supposing him to be dead. 
Goe 37.35.  Surely, I will go down into the grave, to my Son mourning. And likewise great was the lamentation, that David made when news was brought him, of the death of Absalon. Oh Absalon my Son, 
2 Sam. 18.35.  my Son Absalon, would God I haddied for thee: Oh Absalon my Son, my Son Nay, Christ himself (saith Saint Jerome) went not to his Sepulchre without weeping eyes, yet saith the Apostle Paul, 
1 Thes. 4.13.  I would not have you ignorant, concerning them which are asleep, that ye sorrow not, even as others that have no hope. And therefore saith Saint Barnard, Non culpamus affectum, sed excessum. We blame not the affection, but the want of moderation. He that said, 
Eccle. 38.17.  my Son power forth thy tears, over the dead; said also, comfort thyself. Amongst other mean comforts (saith Tertulllian) Resurrectio mortuorum, fiducia Christianorum; Christians, who believe a Resurrection to a better life, should raise up themselves by faith from such too doleful passions; for as in all other things, so in this, a moderation should be had. Hast thou lost a good Father, Friend, Husband, Wife, or Child, say with the holy man job, 
job. 1.21.  The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. They are not clean taken from us, but gone a little before on the way, wherein we must all follow; we shall all one day meet again by the grace of God; at what time there will be no mean joy, when friends shall for ever live, rejoice, and sing, an Halleluiah, to our heavenly King. And surely saith the prophet Esay, 
Esa. 57, 1.  They are taken away from the evil to come. And our Saviour Christ jesus a little before his passion, seeing his Disciples sorrowful for his departure, which was so shortly to ensue; said unto them, 
joh. 14.29.  If you loved me, you would rejoice because I said I go to my Father. So if we loved our friends, we cannot but rejoice, because they are gone to Christ jesus, their Redeemer. For they are taken from misery to happiness, from vanity, to glory, and from fading pleasures, to everlasting joys.  
Let us therefore rather praise God for their so happy deliverance, than any way seem discontented thereat. Thus much touching the death of our Friends. In the last place we are to comfort such as have sustained loss of worldly wealth; which happeneth either by casualty of fire, inundations of water, shipwreck, Pirates, or thieves: To all which kind of worldly losses, these five principles following, are to be propounded.  
First consider what our blessed Saviour taught us, when he willed us to pray, That Gods will might be done in us: what reason then hath any man, to withstand the performance of that, for which he daily prayeth. And our Saviour praying, a little before his passion, said, 
Mat. 26.39  Nevertheless not as I will, but as thou wilt. Oh excellent Pattern for obedient children, patiently to content themselves with what cross soever it shall please our heavenly Father to lay upon 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 us and made us to be Stewards over them. 
Luk. 16.1.  As by the Parable of the unjust Steward, may appear: Saint Paul also avoucheth it, when he saith, We brought nothing into this World, 
1 Tim. 6.7.  and it is certain, we can carry nothing out: Why then should men be too much dejected, seeing the Lord hath but taken his own, we count him a very unthankful debtor, that is not as willing to pay, as to borrow. Man is the debtor, God is the lender, let us not herein deal with our heavenly Father, more unjustly than we would have our Brother deal with us. Let us say with the holy man job, 
job. 1.21.  The Lord, giveth, 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, do nothing dismay me.  
Thirdly, consider the Lord hath done this for the trial of our Faith, Patience, and perseverance, as he dealt with his servant job who said, 
job. 13.15.  Though he slay me, yet I will trust in his mercy,  
For when the Lord shall perceive that our confidence is not built upon fading joys and transitory pleasures, but firmly cast upon him, he then will draw near unto us, and unto all that truly fear him, & trust in his mercy, as he did to his servant job, To whom God gave twice so much riches, as he had taken from him.  
Fourthly, call to mind the providence of God, towards all Creatures.  
Behold (saith our Saviour) the fowls of heaven, 
Mat. 6.26.  for they sow not, neither reap, nor carry into barns, yet your heavenly Father feedeth them are you not much better than they? The Philosopher Bias cast his goods into the Sea, & being demanded why, he answered, Omnia mea mecum porto, My goods and I, are never parted. It were to be wished in like manner, that Christians would cast away the leaven of too too worldly carefulness, into the sea of eternal forgetfulness to that end especially, that Christ, and they might never be parted.  
The fift and last principle, and not the least, which we are to perform to our poor brethren in this behalf, is, to yield them our charitable relief; for saith Saint john, Who soever hath the world's goods, 
1 joh. 3.17.  and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him: or how can he be said to love God whom he seethe not, when he loveth not his brother whom he daily seethe? Let us therefore be merciful, as our heavenly father is merciful. Thus far of the third work of mercy to the soul expressed in comforting the sorrowful mentioned in this word Solare.   

Remit.  
THe fourth work of mercy towards the soul, consisteth in pardoning and forgiving, offenders. This duty, and the rest that follow, are all general; every man must forgive all men, as our Saviour Christ jesus plainly showed when he taught his Disciples to pray, 
Luk. 11.4.  Forgive us our sins, for even we forgive every man that is indebted to us, as if he should say, expect no forgiveness at the hand of Almighty God, unless ye likewise freely from the bottom of your hearts forgive one another: yet now a days, among your swaggering and roaring gallants, there is but a word and a wound, and among your civil & lawless Lawyers, but a word and a writ, 
Ephes. 4.32.  Nevertheless S. Paul willeth us to be Courteous one towards an other, and tender hearted, freely forgiving one another, even as God for Christ's sake, freely forgave us. Wherein the Apostle meeteth with an objection that might be made I am as gentle, quiet, affable courteous, and patiented, as any man can be, so long as you do not wrong me, injure, disgrace me, or take away my good name; but indeed if you abuse me, or cross me of my will in any thing. Oh than you must pardon me, I am somewhat passionate, I may not endure, or put up such abuses, at any hand: No, may you not endure them? What then may you endure? Surely no more than a bear, a dog, a horse, or a hog may. But it is the property of all those that will be the Disciples of our Lord and Saviour Christ jesus, to forgive, and forget with meekness, all injuries and wrongs; they will not only be kind to the kind, and show courtesy for courtesy, for this the veriest reprobate, and deepest dissembler in the world may do, but they will overcome evil with goodness, they will show mercy to the merciless, by putting up many wrongs and offences. And as they look for pardon from God, for far greater offences; so will they not stick easily to give pardon for these lesser offences. An excellent example may be seen herein in joseph, whose brethren after the decease of jacob their father, fearing his displeasure, and submitting themselves to him, he said, 
Gen. 50.19.  Fear not, for I also am under God. As if he should say, If I should be so hasty in revenging myself upon the wrongs, which you have offered me, may not God pay the same fourfold into mine own bosom? Plainly teaching every true Christian, so to behave himself towards offenders here in this life; as they would have God to reward them hereafter.  
If then you would have forgiveness at the hand of Almighty God, freely from your hearts, forgive you your brethren, remembering that you yourselves are likewise under the same condemnation.  
Now to forgive, it is not enough to moderate the tongue, which is loves broker and interpreter, in not judging evil of our neighbour; but also the sympathy and affection, of the heart is required (which is the treasure of love) in forgiving, to which Christ himself annexeth a most comfortable promise; and it shall be for given you, because we approve & show ourselves thereby, to be the true children of God. Great is the equity of this precept, that we should forgive one another because we are brethren; But unspeakable is the mercy of God in promising us forgiveness. In forgiving our brother, we do no more than equity itself requireth. Tu quidem eum habes inimicum, quiteeum creatus est (saith S. Augustine). Deus vero eum quem creavit; thou hast him to thine enemy, which was created with thee, but God hath him to his enemy, whom he created: thou forgivest, when thou thyself needest forgiveness; for who is he, that sinneth not; but God who wanteth nothing, and cannot sin, forgiveth thee.  
And that every good Christian should do this, it is not only meet, but for many reasons necessary.  
The first is the commandment of God, which should be the rule and direction, for every Christian man's life. 
Mat. 5.45.  But I say unto you, love your enemies, saith Christ.  
If thy friend should have a servant that should greatly abuse and offend thee, and thou in thine anger shouldest rise up to strike him, yet remembering that he is the servant of thy dear friend thou wouldst bridle thy wrath, and forbear for thy friend's sake, to strike him, lest thou shouldest offend, or lose thy good friend.  
This mildness and modesty God requireth at thine hands, that for his sake, thou shouldest forgive and spare thine enemy, his servant, his creature, lest thou lose his favour, and friendship.  
Sometimes we see a brother to spare a brother; lest they should displease their earthly father, Esau a reprobate & malicious man who bore a deadly hatred to his brother jacob could say, 
Gen. 27.  The days of mourning for my father will come shortly, then will I stay my brother jacob. He would not lay hands upon his brother, while his father lest he should grieve and offend him; and should not we much more refrain from hurting and seeking revenge upon our enemy, for the love and reverence we own to our heavenly father, to whom we are so many ways indebted, especially Christ saying unto us, So shall my heavenly father do unto you, 
Mat. 18.  that is, deliver you to the laylors, until you pay all that is due? Except ye forgive 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 sleep, but is a dead man, saith S. Augustine.  
If this can little move thy flinty heart, yet let these examples of heathen men prevail something with thee, of whom to be excelled and to come bebind them in the practice of virtues, is not only a shame unto Christians, but shall also condemn them at the day of judgement.  
Philip king of Macedon, being counseled to punish one Archadius, which continually railed upon him when he met; him, spoke kindly unto him, and sent gifts unto him, and afterwards willed his friends to inquire what he said of him among the Greeks': And when they answered, he was become a great praiser of the King; I am then (said he) a better Physician than any of you are.  
Hippocinus a noble man, conceiving deep displeasure against Alcibiades, by reason of some injury done unto his son. The next day early in the morning, Alcibiades came unto his house, and being no sooner within his door, cast off his garment and offered his naked body, willing him to whip him at his pleasure, as he had worthily deserved; At the sight whereof Hippocinus by and by forgot the injury, pardoned Alcibiades, and gave him his daughter in marriage. If now these Ethnics either through the moderation of their minds, or human wisdom could willingly offer reconciliation, confess the injury done, and forgive received wrongs; shall not they rise up in judgement, and condemn us, which are so deadly in our malice, so obdurate in revenge, so refractory, and stubborn in forgiving wrongs, that many think it unpossible to frame their stony hearts to be reconciled to their enemies.  
First the duty we own to our Christian brother (if we be Christians indeed) should work this effect in us, that by our lenty and patience, we may reform and amend our neighbour.  
Hereof the Apostle, 
Rom. 12. Pro. 15.  Overcome evillwith goodness, And Solomon A soft unswer putteth away wrath, but grievous words stir up anger. For even as fire (the fuel being taken away) goeth out; so wrath and displeasure is mitigated by mildness; and as smoke so annoyeth the sight, that a man cannot see what lieth, before him; so envy and malice casteth such a cloud before reason; that one cannot easily judge, or censure, rightly of the actions of his brethren, nor wherein we ourselves are delinquent.  
Secondly, because we are bound by charity, not to hurt our neighbour, for by revenge and retorting evil for evil, we do not only prove ourselves to be evil, but also minister occasion of further fury, and perturbation to our brother: What is this else, but Oleum Camino addere? according to the proverb, to cast oylein to the fire.  
Demosthenes' being provoked by many taunts and reproaches of an enemy, answered; I will not contend with thee in this kind of combat. In quo qui vincitur ipso victore melior est, in which he that is vanqished, is the better man.  
Thirdly, we should forgive and patientiy suffer wrong, for the edification of our neighbour, that we may give him an example of godliness.  
For as every example of virtue, so especially of forgiving injuries, doth edify our neighbour, and enforce him to admire and love us, yea, though he be most vile, and wicked.  
If the commandment of God as obedient children, cannot pierce our Adamantine hearts; neither the love, we own unto our brethren, as fellow members of one body; yet let the utility and profit, which cometh to ourselves thereby, as mere natural men, prevail somewhat with us, in this precept of forgiving.  
First, lest thou hurt thyself, because thou canst not wreak thy revenge upon thine enemy, but thou must do thyself a far greater hurt. For if a man, for the disliking that he hath of a garment, which he weareth, that he might cut and tear it, should thrust the knife into his own bowels, were he not worthy to be condemned of extreme madness? So thou canstnot stirike thy neighbour, but thou must give thyself a more grievous wound; thou offendest God, piercest thine own soul, through thine impatiency, and pleafest thine adversary. Knowest thou not what the Apostle saith, Whosoever hateth his Brother, 
john 3.  is a manslayer, and ye 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. Forgive, that ye be not both wicked, If thou hatest thy brother, thou hurtest thine own soul; If thou forgivest him, thou dost good to thyself, and thine enemy remaineth in his own sin. What greater madness can there be, then to persecute thine even- with deadly hatred, seeing it cannot be without offering great injury to thine own soul?  
Is there any man so sottish, that if in eating, he biteth his tongue with his teeth he will therefore pull out his teeth? Or if in cleaving a block, he hurteth his foot, will he to be revenged, cut off his arm? wouldst thou not judge such a one, to be out of his wits? Know then, that thy neighbour is nearer unto thee, than thy teeth in thy head, or thine arm on thy body. Is it then the part of a wise man, to take revenge on his neighbour for a little injury and reproach done unto him, and so cut off and destroy the fellow member of the same body?  
Surely, if there were no other reason, but this, to move us to condonation, and love of our enemies, lest we most of all hurt ourselves, seeing nature herself hath engrafted in every man's heart, to wish well unto himself, this should be a sufficient motive unto us, to draw love and kindness towards our enemies. Patience knoweth how to convert injuries and reproaches into gold, silver, and pertious stones, even as the Salamander is nourished in the fire of tribulation, and as the sea fish is said with salt and bitter waters.  
Socrates, when going in the street, one malepertly kicked him with his heel, and many marveling that he so patiently put it up, what should I do, (quoth he to them that persuaded him to take the law upon him,) Si quis asinus me calce percussit, diceretus mihi voca eum in jus? If any Ass should strike me with his heel, would you wish me to go to law with him?  
Secondly, we should love and forgive an enemy, for the great profit, and good an enemy causeth unto us, And by experience we see, the very brute, and savage beasts, to be loving to their benefactors. If then reason itself enforceth from us love to a benefactor, by the same law of reason we are bound to love our enemies, which often times are more beneficial and profitable to us then a friend. Our friends many times do wink at our infirmities, soothe us up in our follies, suffer us to run on in our wickedness; but our enemy, which is sharp sighted to pry into our life, maketh us to walk warily and to be circumspect in our sayings and doings, that we give him no occasion to backbite, and discredit us.  
It was a wise saying of Socrates, that every man needeth a true friend, or a watchful enemy. For a friend (if he be indeed a true friend) will ever tell us the truth and counsel us for our good.  
But because often times we will not hearken unto a friend, God sendeth us enemies to counsel and reform us in that, which our friends either will not, or dare not. And therefore one calleth an enemy, Optimum vita nostrae Padagogum, the best Schoolmaster of our life: Et medicum gratuitum ae salutarem; and a healthful Physician, which giveth his physic freely, which if he do but touch our ulcers, and offences, causeth us to amend them.  
Philip king of Macedon, was wont to say, that he was much beholding unto them of Athens, for that they spoke evil of him; because (saith he) I am made the better man whiles I endeavour et verbis, et factis, ●es mendaciss convincere, both by words, and deeds, to prove them liars. Even as those that suspect a disease, are carefully careful, that they hurt not their crazed bodies by evil diet; so enemies, are an occasion unto us, of circumspection in our lives and conversations. 
Rom. 8.28  For we know (saith the Apostle) that all things work together for the best, unto them that love God: So that a good man receiveth not a wound by the dart of his enemy, but an wholesome plaster, to cure the ruptures of his soul, and to the furtherance of a godly life.  
Thirdly, we should be prone and ready to for give, because we can not possibly have peace with God, as long as we be at jar with our Neighbours; and therefore the necessity of it, should move us to forgive and love our enemy. If ye bite and denoure one another, 
Gal. 5.15.  take heed ye be not consumed one of another, saith the Apostle.  
We see in an army, that the enemy hath never so great advantage, as when the Captain and Soldiers are at discord and strife among themselves; but the whole life of a Christian, what is it but a warfare upon earth? And if then we retain peace with God, and our Neighbours, we need not fear our enemies. But therefore we are vanquished of them, because we have little care of this peace amongst ourselves. This inestimable treasure Christ left with his true members, 
joh. 14.27.  My peace I give unto you, my peace I leave with you, not as the world giveth, give I unto you.  
This peace of the world, is the consent of wicked men amongst themselves, against God, and good men, rather to be called a conspiration, than a pacification; as Herod against Pilate, Pilate against Herod yet both agreed to put Christ to death. All the Sons of jacob conspiring against joseph, were friends in wickedness, and held such firm concord together, that for many years, though they dissented among themselves, (as it cometh often to pass) yet they never bewrayed to their Father, the selling of their Innocent Brother. But this is not the peace of Christ, which so maketh both one, that we cannot have peace with God, unless we hold peace with our brethren; neither can be at peace with our brethren, except we be at peace with God first.  
We are all conjoyved in God, the beginning and author of all things, we all received our beginning of him, and therefore we are brethren and neighbours. And for this cause (as saith Saint Augustine) He created man but one and single, 
De civit. Dei.  that by this means, he might commend unto us the unity of society, and bond of concord. If men not only be knit together among themselves, by the similitude of nature, but also by the affection of cognation; so that no man may fall away from the love of God, but he looseth the love of his Neighbour also, or can put off the love of his Neighbour, but with all he looseth the love of God, and so it followeth, that if we be not at peace among ourselves, we have no peace with God: & if we have no peace with God, we can neither pray, nor per form any duty of godliness: therefore saith our Saviour, 
Mat. 5.23.  If thou bring thy gift to the Altar & there remember'st that thy brother hath aught against thee, leave there thine offering before the Altar, and go thy way: First be reconciled to thy brother, and then come and offer thy gift. And again, when he taught them to pray, he added, 
Mat. 6.14.  For if ye forgive men their trespasses, your heavenly Father will also forgive you; But if ye do not forgive men their trespasses, no more will your Father forgive you your trespasses.  
God will not accept any service at our hands, except we be first reconciled to our brethren, because there is no peace between us and him, as long as there is no Christian amity between us and our Neighbours.  
With what face can we say the Lords Prayer; with what conscience can we crave forgiveness of our heavenly Father, of our ten Thousand Talents, 
Mat. 18.  of our infinite sins against his divine Majesty, when we will not forgive our Brother an hundred pence: That is, a trespass of no moment, in comparison of our grievous sins daily against God. Is not this the Condition which we make with God, As we forgive them which trespass against us. O fool saith Saint Augusttine, thou prayest against thyself, is it not as if thou hadst said. Lord forgive me not, seal fast my sins, forgive me, as I forgive others: but thou knowest, that I will not forgive them that trespass against me, therefore, O Lord, forgive me not? And thus through thy hard heartedness, thou prayest not for thyself, but bringest a curse upon thyself.  
Fourthly, another motive which should move us to forgive, is because our enemy is worthy rather of commiseration, than retaliation and revenge.  
But to meet now with the usual objection of carnal men; How can I (they will say) refrain from seeking revenge against him, who with his virulent tongue, hath impaired my good name, who wrongfully calleth me into the Law, which leadeth me with many contumelies, and never ceaseth to reproach me?  
I am not so estranged from the common sense of men, but I think this to be a grievous disease among many. Let us learn now how to cure this festered wound; weigh first the loss on either side, whether I pray thee doth thine enemy hurt most himself or thee? He looseth God's favour and friendship, in using thee so injuriously; in reproaching thee, he reproacheth God himself, and in sinning he betrayeth his soul unto eternal torments, and looseth (without repentance) those eternal joys, Which the eye hath not seen, 
1 Cor. 2, 9  the ear hath not heard; neither hath entered into the heart of man, which God hath prepared for them that love him. He hath obscured thy good name, but he hath betrayed his own soul; he hath but rend thy garment, but he hath wounded his own heart; he hath taken scarce a hair from thee, but he hath bereft himself of an eye: This being so, if there be in thee the bowels of charity, shouldest thou not rather take pity upon thine enemy, which hath so harmed himself, then greatly to be moved, in that he hath done thee a little injury? This the Holy Prophet signifieth when Bee saith, 
Ps. 113 11.  They came about me like bees, but they were quenched even as a fire among thorns. The be stingeth thy finger, but pulleth out his own bowels, Animasque in vulnere ponunt; They kill themselves with their stinging, and thou enjoyest the honey: If therefore thou wouldst enjoy the honey of heavenly glory, it is needful that thou suffer persecution of these waspish enemies, where as the revengernever wanteth a re-action on himself, whilst he seeks vengeance on man, finds vengeance of God, whilst he shooteth the sting of revenge, he emptieth himself of the bowels of mercy, 
Col. 3. 1●.  kindness humility, etc.  
Photion and Aristides two Noble men of Athens, the one being condemned to exile, the other to death unworthily: Aristides going in to exile, prayed that all things might succeed so happy and prosperous with the Athenians, that they might never hereafter have need to remember Aristides.  
Photion being about to drink the poisoned Potion, 
Plutarch.  wherewith he should die, charged his son that he should never revenge his unjust death upon the Athenians.  
Thrasibulus that Noble Citizen of Athens, 
Val max.  who expelled the thirty Spartan Tyrants, & by this means, restored the former freedom to his Country, he caused the law of perpetual oblivion of former injuries to be enacted, which they called (Legem oblivionis) the law of forgetfulness.  
Let Christians than be ashamed, not to aspire unto that perfection herein, which many wise Heathens have attained unto. How far this brotherly forgiveness is to be extended, our Saviour himself showeth in the parable of the Unmerciful Servant, 
Mat. 18.35  which owed ten thousand Talents, concluding in these words: So likewise shall my heavenly Father do unto you, except you forgive from your hearts, each one to his brother their trespasses.  
In these words, first we are taught to whom this precept of forgiving of injuries pertaineth. None are exempted which profess to be Christ's Disciples: for he saith; Except ye forgive each one, that is, of what degree, state or condition soever he be of, rich or poor, Noble or Ignoble; King, or beggar; we are all sinners, and do pray daily: Forgive us our debts, as we forgive our debtors. Let the proud observe this, which being puffed up with the confidence of their birth or dignities, think that they may lawfully despise, wrong, and tread under foot, the simple obscure, and poor man.  
Secondly, he showeth whom he should forgive, His brother: He might have said, his follow servant: but he would have us to lift up our eyes higher, and to consider, that all men are not only of the same condition as servants; but also of the same nature and dignities as the Sons of God; who was so far from contemning the base and obscure, that he would have his only begotten Son to be contemptible and poor, that he might make us rich.  
Thirdly, he teacheth what we should forgive, Their trespasses. He speaketh indefinitely, that he might comprehend all things wherewith our neighbour hath offended us: for how great soever is the injury done unto us, it may in no sort be compared unto that wherein we have offended God.  
Fourthly, he expresseth the measure and manner of forgiving, saying; From your hearts: that is, not in naked words, with an hypocritical and dissembling heart, but truly and seriously, that not so much as a sparkle of envy, hatred, or rank or remain behind in our hearts: which particle, reproveth their contumacy, Which say, they will forgive, but withal protest, they cannot forget the injury, neither can they endure the sight of such as have offended them.  
These forgive not from their hearts, but in words only; nay, not so much as in words, seeing they foster in their hearts the memory thereof, and do not conceal it.  
We should in forgiving of injuries, imitate the example of our heavenly Father, who so forgiveth our iniquities, that he remembreth them no more: for if our sins were still in remembrance with God, how could the hope of our salvation be firm and certain unto us? And therefore the Princely Prophet prayeth, That God would not remember the sins of his youth. 
Psal. 25.7.  And that which necessity constraineth us to crave at the hands of God, is it not meet that we should show the same to our brethren? We would not that God should remember our sins, and shall we keep in memory old grudges and offences of our brethren and neighbours? Surely such make themselves unworthy of the mercies of God; Being destitute of faith, working by love. 
Gal. 5.6.   
Most memorable, and never to be forgotten, was the dealing of the holy Patriarch Abraham, with his nephew Lot, when Satan assayed to kindle contention between them, by reason of their quarreling servants; Abraham being every way the better man, being his Uncle, and his elder, Who already had seen the day of Christ; 
john 8.56.  had also learned the lesson of humility of Christ; he stood not upon his Summum Ius, his right & reputation, but came first to Lot, and was the profferer of peace, saying; 
Gen. 13.8.  I pray thee let there be no strife between me and thee, and between my herdmen and thine, and why? for we are brethren: He sought peace Concedendo de suo jure, By yielding of his right. Now there are Christians to be found (saith Musculus) which will not yield one foot of their right for brotherly unities 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 deal justly and friendly with an enemy, we shall the better frame ourselves to live sociably and kindly with our familiar friends, and to do nothing fraudulently, and deceitfully in friendship. Let us therefore I beseech you, cast out of our minds the remembrance of injuries, which is the very wood and fuel to nourish revenge, and which exasperateth our hearts against our brethren. 
Col. 3.12.  Let us, as the Elect of God, put upon us tender mercy, kindness, long suffering, forbearing one another, and forgiving one another, as Christ for gave you, even so do ye. Let this sweet promise of our Saviour: And ye shall be forgiven; quench in us all rancour and malice, and oversway in our thoughts all reasons of flesh & blood, which seek to move us to revenge: consider that in no other Petition in the Lord's Prayer we so pray, as to indent with God, but in this only: Forgive us, as we forgive others. In which covenant with God, if we be found liars, we pray in vain, our prayers are against ourselves; seeing our sins are not forgiven, because we are not truly inserted in the body of jesus Christ, unless we forgive one another; except we manifest our faith, in love towards our neighbour: Forgive (saith Saint Augustine) lest whiles thou deny mercy to thy brother, thou shut the mercy of thy Heavenly Father from thyself. 
jam. 2.13.  For there shall be judgement merciless, to him that showeth no mercy.  
But if all this cannot suppress the rage of thy wreakful humour, but thou must needs seek revenge: I will permit thee to be carried with the current of thy passions, upon condition that thou wilt be angry with him that indeed hath done thee that injury: And who is he? verily (as Basil saith) even he which ruleth in thine enemy's heart, the Devil I mean, which inflameth him with the firebrands of wrath and armeth him with his spirit against thee; it is he that useth thine enemy's hand as a Sword, to strike thee, and his tongue as an arrow to shoot at thee. If an horseman should strike thee with his spear, wouldst thou be angry with his horse? So, if thou be hurt by thine enemy, seek e●euenge against the Devil, which is his rider; he is the author of the wrong the wretched man is but the devils instrument, wherewith he striketh thee: why then dost thou boil in hatred against the man, letting the Devil alone, who indeed is the Author of the wrong? what is this else, but to imitate the dog, which snarleth and biteth at the staff or stone wherewith he is struken, and leaveth the man which cast them. Let us therefore leave off to pursue our brother with hatred and revenge, and bend our force against the Devil, the true Author of all evil, and hold perpetual war with him.  
If this reason do little move thee, lift up thine eyes unto God, who permitteth this injury to be done to thee for the good of thy soul. So when David fled from the wrath of Absalon, and was thus despitefully cursed, & railed on by wicked Shimei; and when one of his men of war asked leave of the King, To take the head from this railers shoulders; this holy man was so far from revenge, that he answered: 
2 Sam. 16.16.  Let him alone, for the Lord hath bidden him to curse David, who dare then say, wherefore hast thou done so? And afterward, Suffer him, for the Lord hath bidden him to curse: It may be the Lord will look upon mine affliction and do me good for his curse this day. Here ye see this good King ascribed this reproach, not so much unto his enemy that did it, as unto God that permitted it: which holy job also perceived, imputing the loss of his goods not unto Satan, which was but the instrument thereof, but unto God, saying; 
job 1.21.  The Lord giveth, and the Lord taketh away.  
But thou wilt say again; Objection 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 every good man then any riches.  
I answer, 
Solution.  thou art deceived man, thou art deceived; not he that receiveth the injury, but he that doth the imury, looseth his honour: For even as the man that is bountiful, and charitable to his neighbour doth not so much increase his neighbour's praise, as his own. So he that doth injury unto another man, not so much diminisheth his credit, whom he reproacheth, as he impaireth his own honour, in showing himself a malicious railer, or backbiter.  
Cyprian affirmed that man to be like unto Christ the son of God, which patiently suffereth injury; and him to be like judas the traitor, that doth the injury. See, see, how far different the judgement of this holy man is, from the common opinion of the world now a days. Seeing therefore, as good Children, it is our especial glory, to resemble our father, let us also in pardoning injuries be merciful, as our heaue●y father is merciful. Thus much touching the fourth work of mercy concerning the soul, mertioned in this word Remit.   

Fer.  
THe fift work of mercy to the soul, is ●et forth in bearing with the weak, This duty S. Paul enjoineth, saying; 
Galat. 6.2.  Bear ye one another's burden, and so fulfil the law of Christ. And Solomon saith, 
Eccle. 7.23 24.  Give not thine heart to all the words men speak, lest thou hear thy servant cursing thee, for oft times thy heart knoweth, that thou likewise thyself hast cursed others. Antigonus hearing certain soldiers railing upon him hard by his tent, who thought that he was not so near, discovered himself unto them, saying, Can ye not go further to speak ill of me? So far was he, from revenging their open revilings, that he only desired them, to rail out of his hearing. That we may therefore the better perform this duty, let us construe all things in the best part, let us take things in the best sense, and meaning. Let us, I say, so judge of others, as we would wish; they should judge of us. Let us 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 sense and meaning, is the way to fill our hearts full of bitterness, and to make us ready, upon every light occasion, to fall to brangling, brawling, and contention with our brethren. When one shall have these doubts perhaps he thinks thus of me, it may be he had this meaning, or did it to this intent, or the like, these or the like conceits, will very marvelously infect the heart with the leaven of maliciousness. And therefore S. Paul reckoneth it as a chief note of an ill man, and a sure brand of a wicked person, To take all things in the worst part. 
Rom. 1.29.  But a courteous and meek man will be sure, if a thing may be expounded one way, better than another, to take it in the best sense, and to make the best of it.  
Our Lord and master jesus Christ was so far from taking his bitter passion, in the worst sense and meaning, that in the midst thereof, he prayed saying; Father forgive them, they know not what they do. 
Luk. 23.34   
But forasmuch as our Saviour Christ condemneth rash judgement in the next verse, saying, judge not, and ye shall not be judged, condemn not, and ye shall not be condemned: I purpose a little to touch this point, and so much the rather, because rash censurers oppose themselves by all means against this duty. This rash judgement is that which is gathered of some light conjecture or signs. This judgement the Scripture calleth judgement according to the outward appearance, forbidden by our Saviour. Whereas he saith, 
john. 7.24.  judge not according to the appara●c●, but judge righteous judgement.  
There be six marks, whereby this judgement according to the outward appearance may be discerned.  
First he which looketh only on the outward fact, without considering the circumstances thereof, which may alter the manner of the fact.  
●● Without weighing the in tention of the doer, which may be honest though he err in the fact 3. Without weighing the end, for which it was done, which in an evil action, if it be good, may, at least wise extenuate the fault, without pondering the cause, & the original of the act, as that it was done the● row evil 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 action, that seemeth evil. Lastly he judgeth according to the appearance which what he disliketh in one, 
john 7.23.  he approveth in an other, As the Pharisees which allowed of circumcision to be done on the Sabbath day but were angry with Christ, for making a man every whitwhole on the Saboth day. The Lord commanded. 
Levit. 13. ●.  concerning the trial of the Leprosy, that the Leper should be shut up seven days. Much less would he have us, which have no authority, to judge of Lepers, that is of the sins of others, hastily and rashly to step forth and censure the secret infirmities of others, which can not be so easily discerned as the Leprosy of the body.  
This kind of judgement is opposite to Christian charity, which if we be God's children, should shine forth amongst us, it springeth from a two-fold pestilent root.  
First because a man himself is wicked, he judgeth others to be like himself; neither can any judge better of another, than he doth of himself. Qualis quisque tales et ●liot iudis at. As the man is, so he judgeth of others. The covetous man, that i● aconstomed in buying and selling to deceive, suspecteth all others in the same. The Adulter●● and carnal liver, easily misdeemeth others. So impure Nero, was persuaded, Ne●●●em 〈◊〉 pudicum, (saith Suttoni●●) that no man lived honestly, Mala mens, mal●s anim●●. An evil conscience hath ever an evil surmising mind.  
Secondly rash judgement proceedeth of hat●ed and evil will; for of him whom a man hateth, or envieth, upon the least signs, he is ready to judge evil and condemn him. Every one is easily persuaded in the thing that he desueth. Such was Simon the Pharisees judgement upon Christ, 
Luk. 7.39.  for that he suffered himself to be touched of the sinful woman.  
This rash judgement is caused of the long experience of the manners of men, that when they have oftentimes s●●●● men fall into many sins, they are in duced thereby, upon very light occasions or surmises, to condemn their brethren.  
But it should not so be, if we be truly gra●ted into jesus Christ: charity will measure all our thoughts and actions. Love (saith the Apostle) thinketh not evil; 
1 Cor. 13 5  unto the pure are all things pure, 
Tit. 1.15.  but unto them that are defilled, & unbelieving, i● nothing pure, but even their minds and consciences are defiled. And is even as the swine which are ever rooting in dire, & dung; so an evil and filthy mind is always plodding upon filthy things; and he that is affected with wicked desires, loveth to be rubbing the same upon another either that he might iustif●● his own faults, by the comparison of other men's, or at the leastwise, by reason of the multitude of offenders make his own (through society) seem light. Even as they that can find little to do at home, are often walking and gadding abroad; so when men are negligent in examining their own lives, they are curious in scanning and judging, the doings of others men. Non judicat personalitor, qui diligit aqualiter (saith S. Augustine) in his thirtieth sermon upon john. For we judge according to the person, and not according to the matter, because we are accepters of persons, and love not the person of him, whom weiudge.  
But shall I set thee down a rule, whereby to examine thy judgement, whether it proceed 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 lovest, or transfer it upon thyself, suppose thou thyself hadst done it. And if the fact doth yet displease thee, than it is reason, and not thy passion that judgeth But if now thou canst ●igest, and brook it without any distaste well enough, or with Menius in the P●●t say, Egomet mihi igu●sco, I pardon myself, and count it no fault in thyself, surely thy judgement is corrupt, some depraved affection hath deceived thee: It is a law among the good Merchants, to be coparme● as well in their loss, as in their gain; so should it be in the society of the faithful. For even as charity maketh an others good her own, and so gaineth much so mercy maketh also another's evil her own, by a fellow feeling of others miseries, according to this of the Apostle Rejoice with them that rejoice, 
Rom. 12.16.  weep, with them that weep, 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 & loving kindness? This sympathy of affection one towards another, which was amongst the Christians of ancient time which were of one heart and one soul. 
Acts. 4.  in what angle of the world (almost) shall we find them. Shall we lock them, as one once sought for a good man, in the temples among the tombs of the dead? For surely such is in these days the deprivation of manners, from that which was in our forefathers days, that we may truly say as the wise man did once, Quos fugiam scio, quos sequar 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 than such kind of uncharitable censurers of their neighbours; who as it were, violently divulge & lay open men's secrets, pull from them the best ornament of their good name, and cast out of their unclean 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 sin, I will here set down some remedy against this perverse and dangerous disease of rash judgement.  
First, if our neighbour have done or said any thing we should not rashly judge or condemn it, interpret, calumniate, or touch his credit, for we know not whether the report be true; sometimes this, or that may be fastened on a good man. It was a golden counsel 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 fool traveleth with a word as a woman with child. Tell thy friend his fault, for often times a slander is raised, and give no credit to every word.  
Secondly though a thing be done or spoken (as we think) amiss, yet we are ignorant of the causes and occasions, why then do we exaggerate and judge of things unknown. Good works are manifest, and th●se that are otherwise cannot be hid; that is, a man may many times do that which is good and right, but thou knowest not by and by his intent; yet afterwards thou mayst find that he did well.  
Thirdly, consider, that if thou hadst been in the place of thy neighbour at that time, thou wouldst (perhaps) have done, as he did. Digito courpesce labellum, Put thy finger to thy mouth; 
1 Cor. 4.5.  lest thou be injurious to thyself, judge nothing, saith the Apostle before the time, And S. james willeth us, 
●ames. 4.  not to speak evil art of another. And again, the Apostle Paul giveth this counsel Let us not judge one another any more, 
Rom. 14.13.  but use our judgement rather in this, that no man put a stumbling block before his brother. Pasquil's and Libels are not to be cast forth, as the heathenish manner of some is; for who appointed thee, a judge of thy brother.  
Fourthly, if thou findest a defect in thy brother, suppose that under that defect many virtues may be hid, many good parts, as that of Cicero, in the Senate of Rome answering one Memmius, who declaymed against Marcus Cato, because he made merry all night long: why (said Cicero) didst thou not add also, Quodtota die aleas ludit, that he played at dice alday. Cato having spent the whole day in serious business of the common wealth, refreshed himself the more liberally at night.  
Fiftly, to consider that he which now hath grievously fallen to day, by God's grace may be converted to morrow; for God is able to make him stand. If thou wilt needs judge, Nosce teipsum. Begin first with thyself, and perchance thou shalt find thyself worse than him, whom thou condemnest. justus prius est accusator sui. 
Rom 2.  Take good heed, lest in the same thing thou judgest another, thou condemnest not thyself. Take heed I say that thou be not stained with the same crime, and so give sentence against thyself. 
2 Sam 12.  The man that hath done this, shall surely die saith David. 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 he was overcome with some grievous temptation, wherewith if another had been assaulted, he might likewise have yielded. This the Apostle teacheth. 
Gal. 6.1.  If a man be fallen by occasion into any fault ye which are spiritual, restore such a one in the spirit of meekness; considering thyself lest thou also be tempted. Surely if a man would look into himself, he should find that he hath enough to do at home in the house of his own conscience, so that he would find no time to inquire into other men's souls. But this age yieldeth great store of Physicians, every one will be lancing the carbuncles of others infirmities, but they never have care to cure their own Ulcers. Every one would be an eye in the body of the Church, none a hand. Such without authority, usurp the office of the eye, but to be a hand in doing good few are willing. They are ready to carp at other men's labours, when they put their hand to nothing that good is. But let us first judge ourselves, and so we shall more charitably look into the faults of others. Let us I say be merciful as our heavenly father is merciful. Thus much touching rash judgement, and the fift work of mercy to the jowl described by this word Fer.   

ORA.  
THe sixth & last work of mercy toward the soul consisteth in praying for all men, A duty so necessary, as without it, we have no means to express our wants to our heavenly father. S. Austen calleth prayer Interprei defiderij, a key to valocke the secrets of our heavenly desires; the necessity whereof our blessed Saviour sets forth, when he taught his disciples to pray, and also the benefit, when he said, Ask and ye shall have, 
Mat. 7.7.  seek and ye shall find; knock and it shall be opened unto you. And he yieldeth a reason in the next verse, saying, For whosoever, asketh receiveth he that seeketh, findeth, and to him that knocketh, it shall be opened. From hence may you plainly perceive, 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 heavenly a duty. This was not the use of the holy Prophets and patriarchs. 
Dan. 6.10.  Daniel, notwithstanding the King's decree to the contrary, usually prayed three times a day. And we ought especially in these days to call to mind the admirable devotion of the Son of God (devotion waxing keycold amongst men). Let us therefore remember ourselves, and think a little more of calling upon God, by religious and devout prayer, remembering who it was, that spent whole nights in prayer, when he was labouring for the sins of the world, and the salvation of our souls. If the eyes of God do at all times, and in all places behold us, then most especially, when we present ourselves before him in prayer; when both attention of mind, and humiliation of body concur, actions most befitting humble suitors: we often repeat that of the Prophet, 
Psal. 95.6.  O come, let us worship, and fall down, before the Lord our Maker; but we do it not, by humbling our bodies, to sue pardon for our souls. 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 unreverent a custom as heart can wish. To dehort men now a days 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 unto God, wherein Christians assemble themselves by public prayer; as if by preaching, they would have evermore God do service unto them, but they by prayer would never do service unto God. And yet for all this, not only to speak of prayer, but of fervency in prayer, may further our Christian desires in God's service, seeing our zeal is often so cold as we may seem rather to speak, then pray, seeing the very of house pray or, is almost made nothing less; whereas our repairing thither, puts us in mind of a duty to be performed. He therefore that prayer not in the Church, doth as he that eats not at abanquet, that learns not at the school, that fights not at the battle, that walks not when he is in his journey. 
Mat 26.31  Let us observe Christ's praying in the garden, when his soul began to be sorrowful, the better to move us to a dueconsideration of prayer.  
In this had prayer, we may consider these circumstances; first, that it was solitary, for that he now left his disciples, as he had usually done before, when he went out alone to pray, & this commendeth unto us solitary praying. Secondly he prayed with humiliation of body. 
Luk. 22.41 Mat. 26.39  S. Luke saith. He kneeled, and prayed; S. Matthew and S. Mark, that he fell prostrate upon the earth. 
Mark 14.55.  The Evangelists may soon be reconciled; for it may seem he first kneeled, and afterward for faintness he was forced to fall prostrate; and this commends to us humiliation in prayer. 
john. 11.41.  When he raised Lazarus, and restored the dumb man to the use of speaking, 
Mark 7.38.  we find he lifted up his eyes to heaven; which was sometimes his gesture in prayer: when Moses prayed, 
Exod. 17.12.  he lifted up his hands until the going down of the Sun: which holding up of his hands David calleth his evening sacrifice. 
Psa. 141.4. Acts 7.60.  When Steven prayed, hekneeled down, according to Christ's example here in the second place mentioned.  
The third circumstance in this our saviours praying is, that it was just and right; for he subjecteth his will, to the will of his father, saying, Si iuvis. If thou wilt, which teacheth us to commend ourselves, and all our petitions to the will of God.  
The fourth, that it was with sorrow; for he was in an agony, and this putteth us in mind of that of the Apostle; 
Rom. 8.26  The spirit helpeth our infirmities, for we know not what to pray as we 〈◊〉, but the spirit worketh 〈◊〉 for us, with sighs which cannot be expressed.  
The fift that it was with perseverance; for he came three times unto his Disciples, three times, and in three places was he 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 devotion was here, his last supper being ended, he goeth forth, accompanied with his Disciples, and speaks unto them (as a loving father upon his deathbed, when he hath not much to say) gives his Children precepts at parting, which they should remember when he is gone from them, of which precepts, this was not the , Watch and pray: 
Mat. 26.41  that you enter not into temptation.  
And surely; we have no sweeter incense, than our devotion offered up by prayer, we have no better Orators to pleadeour cause, no surer Ambassadors, to conclude our peace, than our humble supplications to Almighty God, who healeth our sicknesses, and forgiveth our sins, who sitteth ever in commission, to hear our suits, and looketh, that we should send up prayers, and petitions to him, that he may also send down his mercies, and graces to us.  
By which means, we enter into a spiritual traffic with God himself, we give a cup of could water, and he returns a fountain of the waters of life to us.  
We give him, with the poor widow two mites, 
joh. 4.14.  and he gives us again the whole treasure of the temple. The mercy of God (saith one) is like a vessel full to the very brim; if once his children, by the hand of faithful prayer, begin to take of it, it doth overflow unto them.  
It is not with God, as with men, amongst whom, those who are petitioners, are wont to be troublesome unto him; but with God, the more we offer up our prayers unto him, the more we are accepted of him. For with him the gates of mercy are wide open to all poor sinners, that will make their prayers unto him.  
Come and welcome. 
1 Sam. 2.  Hannah being barren, by prayer obtained a son; Elias, 
1 King. 18.  rain Elisha a son, 
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 certain young man, having by an indenture of covenants written, and sealed with his own blood, given his soul in reversion to the devil, that the fiend was forced, at the instant prayer of the said Martin Luther, to give to the young man his deed again.  
Russinus and Socrates also write, that Theodosius the Christian Emperor, in a great battle against Eugenius, when he saw the huge multitude, that was coming against him, and so in the sight of man, there was an apparent our throw at hand; he gets him up into place eminent, in the sight of all the army, falls down prostrate upon the earth, beseecheth God, if ever he would look upon a sinful creature, to help him, in this time of greatest need; suddenly there arose a mighty, wind, which blow the darts of the enemies back upon themselves, in such wonderful manner, as Eugenius with all his host was clean discomfited.  
Wherefore being compassed by such a cloud of witnesses, let us sometimes with Abraham, 
Gen. 22.  leave our terrene affairs, as he left his servants beneath, when he want into the mount to sacrifice to God: so in sickness principally, and in times of distress, than should we fly unto our surest stay of repose; then should we ascend into the contemplation of heavenly things, and have recourse to God's mercy, as to a City of refuge, 
Psal 50.15  Therefore (as Austin counseleth: Demus operam, ut moriamur in precatione Call upon me, in the time of trouble, and I will hear thee, & thou shalt praise me. In the time of trouble; there is a refuge for extremity. And I will hear thee; there is a reward of mercy; and thou shalt praise me; there is a reflex of a thankful duty. Christ wills all, 
Mat. 11.28  that are weary, and heavy Laden, to come unto him, and they shall not lose their labour, for he will refresh them. In time of need no surer sanctuary, then by humble prayer, to repair to God, 
Psal. 123.2  Wherefore as the eyes of servants, look unto the hand of their master, and as the eyes of a maiden unto the hand of her misereiss; so let our eyes wait upon the Lord, our God, until he have mercy upon us.  
But as prayer and thanksgiving is our Christian sacrifice, so must it agree with that of the Israelites, in six 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 slain; so when we pray, we must kill all our lewd, and malicious affections.  
4. As theirs was washed with water, ours must be with tears of repentance.  
5. As theirs was without blemish; so ours must be without hypocrisy.  
Lastly, as theirs was kindled with fire, so ours must be with zeal.  
And in this duty, we must imitate the blessed, Protomartyr S. Steven, who prayed for his enemies, saying, Lord lay not this sin to their charge: we must pray for all men. 
Acts 7.  Thus much concerning the six duties of mercy belonging to the soul; Wherein let us be merciful, as our heavenly father is merciful.    

MISERICORS OR Motives to Mercy.  
The second part.  
Comprehending all duties of mercy belonging to the Body.  
AT LONDON Imprinted by JOHN BEALE 1619.   


The Argument.  
Having (dearly beloved brethren) finished the former treatise touching all the duties of mercy belonging to the soul. I now purpose by God's blessed assistance, particularly to handle the works of mercy due to the body, as they follow in this verse.  
Visito, Poto, Cibo, Redimo, Tego, Colligo, Condo.  
To visit the sick, give drink to the thirsty, bread to the hungry, to help the oppressed, to  the naked, to lodge the harbourless to bury the dead.   

Visito  
THe first duty of mercy to the body, consisteth, in visiting, comforting and relieving all those, on whom God hath laid his heavy rod of sickness. Already, sufficient hath been delivered in the third work of mercy to the soul, touching spiritual consolation to the sick and diseased. It is the counsel 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 partakers of the same pain and grief: if any one, yea but the meanest, sufferany thing the rest are also partakers thereof. For whosoever trippeth at the toe, his purpose is, to bring the head to the ground. If therefore we have the love, that aught to be in the hearts of Christians, we cannot choose, but in some part, as having a fellow feeling of the miseries of our brethren, be ready to help them, and relieve them, and to do works of mercy toward them. And herein jobs friends may be commended untous. 
job. 2.11.  It is said that having heard of the misery, wherein job was suddenly cast, they came to him, not as the common custom is, to bid him be of good cheer, and we hope, you shall do well, fear not, we will help you the best we can etc. but they came to lament with him, they wept with him, they rend their clothes, and sat down with him mourning; they hearing their friend's woe, would let him know, they were touched with it, and therefore they show it by weeping, wailing, and lamenting in the dust, making his cause theirs, so near as might be. And surely he that is thoroughly and sensibly affected with other men's miseries, will be very ready and willing to relieve them, and to do works of mercy to them. But for want of this partaking of other men's griefs, it cometh to pass, that men be so hardly drawn and haled to any work of mercy; that it must be pulled from them by main strength, yea by many forcible arguments, reasons; and inducements must they be constrained to it, before they will yield there unto and when all is done, they bestow a thing of no value, nothing to the purpose yea, they that are bountiful enough, in matters of lust and vanity, in plays, vain shows, gaming, wantonness, and the like, are so sparing in works of merey, that one can hardly wring a penny from them, by all the persuasions he can make. But why should they be so slow, and unwilling? Surely, because they neither have, nor will have any sense of other men's griefs, but put away all consideration and regard of these things, and give themselves wholly to pleasure. In those matters, which will cost them many tears much lamentation, & great grief of heart, & bring them no good hereafter, but much sorrow, they care not how far they run, and what charges, and expenses they be at; but for visiting the sick, duties of compassion, and works of mercy, such as will further their souls, and do good to the church and Saints of God, they come off so slowly & heavily, as though all were lost, that were that way bestowed. And thus it falleth out, because their hearts are merciless, and void of compassion.  
Whereas affliction should makes v● more mexciful, pitiful, and compassionate towards others, as having ourselves endured the like crosses, and miseries, and our hearts, which are hard in themselves, should be softened and made the more tender, and in fellow feeling of their griefs, more ready and willing to yield unto them any comfort, & refreshing.  
Thus those who have been sick, are apt to pity those most, whom they see pained with the like diseases; Those who have been imprisoned, do more readily compassionate and accordingly help, and relieve those, who are restrained. Those which have been pinched with penury, and pain with hunger, do above others pity them, who being poor, want food to feed them, and clothes to cover them.  
Now therefore to conclude this point, in as much as in this life, there is nothing certain; it being often incident for men to flourish in a moment, and on a sudden to be plunged into the pit of miserable poverty, or a affliction. Neither is there any man, that would refuse comfort, when occasion & necessity doth require it: why then should we withhold that from our brethren, which we should expect at their hands towards our sclues, if need were. Let us therefore be merifull towards others, as we would expect the mercy of God toward ourselves; And thus much touching the first work of mercy to the body.   

Poto Cibo  
THe Second and third work of mercy to the body, consists in giving bread and drink and other food, 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, feed him, If he thirst, give him drink. If thine enemy, much more thy friend, yet such is the hard heartedness of the age and time wherein we live, that charity is not extended to a friend, nay scarce to a brother; how then shall an enemy expect any favour. Nevertheless the spirit of God reacheth us, by the mouth of Salo mon. To cast our bread upon the waters, 
Eccle. 11.1 2.3.4.  for after many days we shall find it. Give a portion to 7, and also to 8. for thou knowest not what evil shall be upon the earth. As if he should say, be liberal to the poor, for though it seem to be as a thing ventured on the sea, yet it shall bring thee profit. If the clouds be full, they will pour forth rain upon the earth. As the clouds so the rich that haveal, oundance, should distribute liberally: If the tree fall toward the South, or toward the North in the place that it falleth, there it shall be. Be beneficial there fore whilst you live, for after life, there is no power.  
He that observeth the wind shall not sow, and he that regardeth the clouds, shall not reap. So he that feareth inconveniences, when necessity requireth, shall never do his duty.  
And thus you see Solomon in this Metaphorical speech stirreth up the people of God, to the workeof mercy & liberality towards such as are with misery and want afflicted. What we should give, he showeth, when he saith (Cast thy bread) by which word bread, he signifieth all kind of food, and meat for the preservation of the life of man, or necessary to the relief, & suslentation of our needy, and distressed brethren.  
We are bound therefore to give whatsoever is requi sit, to supply the want of such as are in need & necessity.  
There is also an Emphasis to be observed in this word (Cast:) the latin word Mitte, signifieth to send any thing, as if the alms; we give to the poor, were sent by them into heaven. So it is reported of Laurence the Martyr, who having distrito the poor, the treasures which Sextus left him, answered Decius the Emperor, in this manner. The treasure of the Church, which thou requirest, In celestes The sauros manus pau perum deportaverunt, the hands of the poor have carried them into the heavenvly treasury. If we will then lay up our corn our garment, & our money in a safe place, where the the eves cannot steal them, the moths eat, nor the rust consume them, leties send them to heaven by the hands of the poor, where weshall be sure to have them safe kept & that which we cannot carry with us, if we give to the poor, we have sent it before us. Let us then by the hands of the poor transport some partof our goods into heaven, & commit it to the safe keeping of jesus Christ, who at the day of judgement will restore it, to our everlasting comfort.  
Secondly, he showeth what we must give, when he saith (Thy bread) of our own not of that, which by right appertaineth to others which we have gotten bydeceit, and uniustmeanes, & therefore he saith again, 
Pro. 3.9.  Honour God of thine own riches, that is of that, which i● justly and honestly gotten. S. Ambrose speaking of Ahab, How he lay upon his hod, and would eat no bread, 
3 King 21.4.  saith Thoserich Cormorants, may be said rather to eat the bread of others, than their own, which live by catching, and oppression, and maintain their expense, by rapine: and this Chrysostom noteth (in his thirteenth Homily upon the first to the Corinth's and the thirteenth) to be more shameful, then for the poor to beg; for the poor crave of the better sort, and such as willingly give, that is of rich men, but the rich take it from men, against their wills, and that from the ragged & base poor they themselves wearing clothes of silk. And the Lord saith, 
Esa. 61.8.  that he hateth robbery as  offering & also the wise man, 
Eclesiasti 34.21.  he that offereth asacrifice of the good of the poor, is as he that sacrificeth the son before the father's eyes. What is this else, but as if a man should steal a sheep, or a hog, and think to make satisfaction to his conscience, in giving the feet to the poor for God's sake. And therefore saith he again. 
Ecclesiast. 34.18.  He that offereth an offering of unrighteous goods, offereth a mocking sacrifice.  
Let us herein lay before us the example of famous Zacheus, 
Luk. 19.89  whose praise is in the Gospel, and may be almost a miracle for the singularity of the fact. Behold (saith he) the half of my goods, I give to the poor, and if I have taken from any man, by forged cavillation, I restors him four fold. He lost not his reward, for our Sa●●●● said unto him, This day is salvation come unto this house, for as much as he is also become the son of Abraham.  
In the eight verse, so many word, so many semences, and so manydo●uments of mercy. He saith half of my goods, which may reprove our anglice, who either give nothing to the poor, or so little, that it cannot relieve their want. When yet the Apostle saith, He thun soweth sparingly, 
1 Cor. 9  shall reap also sparingly, and he that soweth Liberally, shall reap also liberally.  
Secondly, he saith (of my goods, a check to our pride and delicacy, which will give to the poor the refuse only, and corrupt things, reserving all dainties (even till we surfeit) for our own bellies.  
Thirdly, He addeth (my goods) to show, that whosoever giveth any thing unjustly gotten, doth but mock in his sacrifice, as I said before.  
In that he saith (I give) speaking in the present tense he condemneth them which will do no good themselves all their life time; but commit all things, to the fidelity of their executors, to be done after death.  
Lastly he promiseth restitution, of whatsoever he had gotten unjustly, & that in the largest manner, Four fold, without which, neither repentance, prayer, almsdeeds, or any other work of piety, is acceptable unto God; For without ●estitution saith S. Augustine repentance is never truly done, but counterfeited, but where it is truly done, the sin shall never be pardoned, till the spoil be rostored if it may possibly be done.  
Thirdly, he showeth to whom we should give, when he addeth (upon the waters) by which metaphor, he understandeth not the elementary and material waters, but afflictions, anguishes, sorrows, adversities and miseries, as Save me O God, 
Psal. 69.1.88.7.  for the waters are entered even upon my soul; by which he understandeth his calamities, and adversities, which by their succeeding courses like the waves of the sea, seemed to overwhelm and drown him. S. Jerome thus expoundeth it. (Cast thy bread upon the waters) that is juxta aquas by the waters, to signify that as seed sown upon fertile valleys, and places well watered, yields the more plentiful increase; so saith he, he that liberally distributeth his alms to such as suffer misery, and want, shall receive a blessed reward, and an happy harvest of the Lord; he soweth not a grain of seed, but bread itself, expecting the multiplication thereof with increase, and at the day of judgement, he shall receive much more than he gave.  
It is recorded that the Emperor Titus so loved liberality, that remembering one evening with himself, that he had given nothing that day, said; O my friends, we have lost this day.  
So let us suppose that we have lost that day, and that hour, wherein some or other be not benesitted by us. Neither may I pass ever in silence, the careful regard taken in this regard, by the Right Reverend Father in God, and blessed Martyr of Christ, Master john Hooper, sometimes Bishop of Gloucester, and of Worcester; who as Master john Fox recordeth, never dined before he had seen such poor as usually reforted unto him, (amounting many times to the number of eighty persons and upwards) first catechised in the Principles of Religion, and afterwards sufficiently comforted with bodily sustenance. O blessed Bishop that so bountifully fed both the souls and bodies of the poor flock of Christ committed to his charge: Oh that this example might never be forgotten amongst us. And Saint james saith; 
jam. 2.16.  Albeit you say unto the poor, depart in peace; war me yourselves, fill your bellies, and the like: If notwithstanding ye give them not those things that are needful to the body, what helpeth it?  
Surely of all that we possess, we shall save nothing, but what we have given to the poor, whereof God appointeth himself a rewarder, as done unto himself; Yea, 
Mat 10.42  unto a cup of cold water, whereby (saith our Saviour) We shall make ourselves friends, 
Luk. 16.9.  which shall receive us into everlasting Tabernacles.  
Thou fearest to lose thy money by giving it, and yet the bestowing of it in alms is the means to keep it; thou fearest to lose thy money by giving it, and fearest thou not to lose thyself by keeping it? For our goods avariciously reserved, are not only spoiled, but do also spoil and corrupt our spirits: Remember the wicked rich man, who despised poor Lazarus, craving a ●orsell of bread; doth now beg of him a drop of water to allay his heat. Lastly, call to mind that God will judge the wicked at the latter day, by their works of mercy. Let us therefore be merciful, as our Heavenly Father is merciful. This shall suffice to have spoken of the second and third works of mercy to the body.   

Redimo.  
THE fourth work of mercy to the Body, consisteth in helping, relieving, delivering, and comforting those that are oppressed; touching which duty, the Apostle to the Hebrews saith; 
Heb. 13.3.  Remember them that are in bonds, as though ye were bound with them. As if he should say; Make their case your own, deal with them as you would be dealt withal yourselves, if the like misery should befall unto you Solomon also saith, 
Pro. 24.11.12.  Deliver them that are drawn to death, and wile thou not preserve them that are led to beeslaine? If thou say; Beheld, I know it not, he that pondereth the hearts, doth not he understand it? and he that keepeth thy soul, knows he it not? will he not also recompense every man according to his works?  
He shows, that if we see those that be unrightcously drawn to death, or oppiossed, we must not stand by, and say; Alasso, who ever same such a World as this is? who ever saw such wrongful appression used, as in these times? But we must put to our helping hand, and labour to our power to rescue them, and to deliver them: For, saith he, Wilt not thou preserve them? As if he had said; Art thou so mercisesse, that thou wilt not help the oppressed? But then he meets with our excuses, which we are ready to make in such cases: Alas, I knew not that he had such need of my help, or if I should meddle, I should bring an old house upon mine own head, and trouble myself, when I needed not: yet he cuts off all, when he saith; Doth not God see thee, and know thy heart? As if he should say; Well these excuses may dazzle mine eyes, and make a fair show with them, that can see nothing but shows; but God looks not so much to the tongue, and what one can say for himself; he ponders the heart, and that not lightly; he knows and considers every particular thing and circunestance: and therefore it is no shifting, nor doubling, when he comes to take trial of us. For he knows that all those excuses come from self-love, and the love of lucre, and commodity; that one might spare cost, and live at case, and rather see another oppressed with wrong, then hazard himself any way to help him.  
Last of all he saith; You that be so loath to suffer a little trouble, and to be at a little charges to help another man in misery; know you not that God recompenseth men according to their works? That he causeth them to reap like for like; may not you come to the like misery yourself? and then because you had no heart, nor will to help another, you shall see others fit as quietly by you, and not venture to minister any succour unto you.  
Now men are come to such self-love, and senselessness of other men's wrongs, as if they were things done in a far Country, and in another age, as if it nothing appertained to them, they have nothing to do with them. The better for't only will have a little idle pity, and mercy in the mouth; saying: Alas, I am sorry, and it is a pity, that honest men should be thus wronged, injured, and disgraced; yet they will never put to an hand to help, they will not stir a finger, to do any good to their relief: neither will they take any pains, or be at any charges, to ease and deliver the oppressed: for most men bear this mind, that they could take more pains, and spend more money to compass their own pleasures, to satisfy their lusts, and carnal appetites; yea, to pull one of their own beasts out of the ditch, then to deliver a poor wronged Christian out of the paws of the persecutor. But jonathan was not of this mind, 
1 Sam. 20.38.  he ventured his own life to save David's, and delivered him out of the hand of Sa●l his Father, though it seemed David only stood between him and the Crown.  
Obadiah likewise being Ahabs' Steward, 
1 Kin. 18.4  when his Master raised an hot persecution, and would have slain all the Prophets of God; and he in likelihood should have escaped: but hardly, if his Master had perceived that he had borne any favour and affection towards them; and the famine was so great, that scarce bread and water could be got for money. So that it was not only dangerous, but exceeding chargeable to feed 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 kept them with bread and water sufficiently, both in the heat of persecution, and in the midst of famine.  
But on the contrary, most hellish and cursed of all are those, that be so far from helping and succouring God's afflicted Saints, as that they rejoice at their troubles, recounting it one to another as very joyful tidings, and matter of merriment, when they hear that such a man is in prison, such a Minister suspended, deprived, or the like; yea, peradventure they will not stick to put an hand to it, and to their power, to help it forwards. These be cruel wretches indeed, inspired with the malice of the Devil, & (unless they repent) shall be most miserable hereafter, being plagued with the vengeance of God, as a just recompense for their cruelty: whereas in this case, they ought rather so to show mercy unto others, as they would expect the mercy of God towards themselves. Let us therefore be merciful, as our Heavenly Father is merciful.  
Thus much touching the fourth work of mercy towards the body.   

Tego.  
THE fift work of mercy to the body, consisteth in showing mercy to the poor and needy, according to our ability, & their necessity: This duty our Saviour Christ commandeth, saying; 
Luk. 12.33  Sell that you have, and make you bag● that wax not old. Where Christ exhorting us to be merciful, meets with a common objection: Indeed I would willingly bestow something upon the poor members of Christ jesus; but lass, I have nothing. Have you nothing to sell; never a strike of ●orn, never a parcel of Land, no Merchandise, no hous● old stuff, that you could spare for Christ? If you have, sell it, and give to Christ, and to his Members; imitating therein a wicked man, who to compass his pleasures, and to satisfy his own carnal appetite, will come by money, what shift soever he make: Do you as much for Christ and his Members, as a wicked man will do for the fulfilling of his vain desires. Oh, but if I should sell, and give, so I might be beggared. Nay, Christ wills no man to beggar himself: But make you bags. This is such a treasure, as no other is like it; for no other will multiply and increase, lying by us, but is of that nature, that either of itself i● will corrupt, the canker and rust will set upon it, and bring it to ●●ught; or else a thief may meet with it, so that one is in continual danger to be poor. But this is such a kind of treasure, as in itself is eternal, and growing, and is so surely kept, that no man can deprive us of it, either by force or craft. And then another benefit there is; 
Luk. 12.34  Where your treasure is, there will your hearts be also. This is of so good effect, that if one lay up treasure in Heaven, his heart will follow it.  
What is the reason then that many men can come so hardly to speak of Heaven, and heavenly things? that one may as easily make a great millstone ascend up to the Sky, as draw their thoughts to heavenward; the reason is plain, their treasure is not there. This knew Solomon, when he said; 
Pro. 11.17  He that is merciful to the poor, rewardeth his own soul. As if he had said; every man will yield it is a good thing to be beneficial to himself, and to do good to his own soul: but it is most certain, that nothing in the World, no purchase, no bargain, shall bring so much profit to the soul, as a merciful heart, and liberal hand to the poor members of Christ jesus. 
Acts 9.39.  This caused Dorcas to be so full of good works and alms, whose continual custom 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 Queen of famous memory, Queen Elizabeth; that she usually sent her messengers into the Towns next adjoining to her abode, to understand both the number, and state of their poor; and where greatest want was, she contributed her alms to the relief of their necessities; yea, and that continually, so great was her compassion towards the afflictions of God's people. Let us then by these examples, Remember them that are in bonds, 
Heb. 13.3.  as though we also were bound with them; and them that are afflicted, as if we also were afflicted. Neither let the rich man think (whom wealth and nobility maketh haughty and proud) that therefore he was form of gold, silver, or some purer substance, than the beggar, who hath nothing to stand upon, but beggary, patchery, and penury: for of the same mass, of the same vile, and abject piece of earth, both rich & poor were taken. Let them again remember, that they are mortal, corruptible, frail, and subject to as many chances and changes as any other, though never so poor and contemptible in the world. job having found this by experience, Would not see any perish for want of clothing, 
job 31.19, 20.  nor any poor without conering; yea many blessed him, that were warmed with the fleece of his sheep. And he found the truth of that blessing pronounced by the Prophet David, saying; Blessed is the man that considereth the poor and needy, 
Psal. 41.1  the Lord shall deliver him in the time of trouble. Why then despisest thou thine own flesh? why art thou an enemy to thyself? This consideration should breed in us such a fellow-feeling of the good, or evil; joy, or sorrow; weal, or woe of the members of the same body; that we should Rejoice with them that rejoice, 
Rom. 12.16  and weep with them that weep. Again, 
1 Cor. 12.25.  That the members should have the same care one of another: Otherwise, if we have lost this feeling, and affection of members, it argueth plainly, that we be no true members of the mystical body, that we are not engrafted into the body of jesus Christ. And therefore Saint john assureth us; 
1 joh. 3.17  That whosoever hath this World's goods, and seethe his brother hath need, and shutteth up his compassion from him, that the love of God cannot dwell in him.  
If then the love of God be in thy heart, it is known by the love that thou showest to thy neighbour: and if thou lovest thy neighbour, thou wilt not show thyself hardhearted, and strait laced unto him in his miseries. Even as the heart that is placed in the midst 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 love to every man, and our charity is to be diffused unto all men; yet should he be most prone to the afflicted part, and to bestow his charitable benevolence, where there is most need of succour.  
Charity and love to our neighbour in human society, is like the blood in the natural body, which a'mine streth and conserveth life: for as the blood in every necessity of the body runneth to the indigent parts, to secure where is most need; so is true charity over ready to minister succour, and to convert itself thither where is most need and necessity.  
Lucullus having sumptuously entertained (for some time) certain Grecians; and when they said● unto him, they marveled that for their sakes he would bestow such liberal expense, 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 showeth himself merciful to the poor & needy, doth surely much for their sakes, because he loveth them as his neighbours and fellow members: but much also for his own sake, because he is delighted in doing good, and joyfully doth the work of mercy.  
The Holy Ghost compares our deeds of charity to seed sown; 
Gal. 6.7.  They that sow plentifully, shall reap also plentifully. Now we know that after sowing, in time comes the Harvest; and when the harvest cometh, there is many for one: the Husbandman's labour is recompensed; keep your seed by you, it will corrupt, cast it forth, it shall bring in crease.  
What more praiseworthy in a Christian, then where God hath blessed industry gathered, and frugality saved; thereby charitable almesdeeds, and works of mercy, to pity the distressed estates of others, especially considering, that if we sow but a cup of cold water in conscience, and in love, it is sown upon Christ jesus; 
Mat. 25.35  he is the ground: For I was hungry, and ye gave me meat; I thirsted, and ye gave me drink; I was a stranger, and ye lodged me, etc.  
Therefore unless ye think that Christ will be a barren ground, it is most certain, that he which scatters seed here, shall reap a large increase: that which is cast abroad in mercy, shall return again in goodness; the more good a man doth, the more good he shall receive: for God will restore it.  
But oh what vain of eloquence, or style of persuasion, may now serve in this congealed age of charity, to mollify the steely hearts, and thaw the frozen affections of worldlings, and make them relent at the miseries of the poor members of Christ? Let us never forget that the sentence which the supreme judge jesus Christ shall pronounce at the dreadful day of judgement, shall be grounded upon the works of mercy, how we have discharged our stewardship in the succour and relief, or in the neglect and contempt of his poor members, which he reputeth as done unto himself.  
And contrariwise, he shall send the merciless, and such as have heene negligent in the works of charity, into eternal fire. Of earefull sentence, to be tormented with the Devil and his Angels: Oh that this sentence were continually sounding in our ears.  
But you are to note, that these works of the faithful, are not here set down as the causes, whereby men merit salvation; but because these works of charity, are the infallible fruits of our faith, to show the same to be lively, and working through love; 
Gal. 5.6.  and so consequently, the marks and signs of our election, and that way wherein God would have us to walk towards the possession of his heavenly Kingdom.  
Many men, pretend many excuses, that they may not give, some for fear of diminution of their goods, that if they extend liberally to the poor, they themselves shall want; others, cut of their bounty to the poor under pretence of providing for their children, that they may leave them the richer but what is this else, but to distrust God, than not to be lief his word, than not to trust him upon his promise? Hath not truth itself said, which cannot lie? 
Pro. 28.27.  He that giuth to the poor, shall not want. 
Luke 6.38  Likewise doth not our saviour Christ say, Give, and it shall be given you, a good measure, pressed down, shaken together, and running over, shall men give into your bosom. And doth not God assure thee, that this honouring of God with thy substance, 
Pro. 3.9.  shall be so far from diminishing thy wealth. That it shall fill thy barns with abundance. And doth not the Apostle confirm this, 
2 Cor. 9.10  That God will multiply your seed; and increase the fruit of your benenolence. If thou wouldst provide for thy children, what better course canst thou take, then that which S. Cyprian giveth. If thou hast many children, be the more careful by distributing to the poor, to leave them Gods blessing; commit to his custody, the goods thou wouldst lay up for thy children, make God their tutor, and protector, and so shalt thou be sure to have them safe kept. Otherwise thy niggardliness, and sparing fronthe poor, to make them rich, what is it else, but a subversion of thyself thy house, and thy children?  
We are all not Lords, but Gods stewrds; of the goods committed to our charge, and the poor be but God's receivers, which come to receive God's blessings at our hands, to deny then to pay unto thee poor, (which bear God's Image) that which we own unto God, what is this, but an heinous theft, and an intolerable sacrilege? Christ saith (saith S. Augustine) give unto me of that which I have given thee, I ask but mine own, give, and restore, thou hast found me liberal, make me thy debtor, thou givest unto me temporal things, I render unto thee eternal. Surely, there is nothing more dishonoureth God, than disobedience and distrust in his providence, and promises; for it deroguteth from his goodness, as if he would suffer us to want, if we obey his will. Even as mothers, which have many small children, have over bread by them, that they may give unto their children, when they crave; so our God aboundeth with all treasures of goodness, and is ready to impart unto those that serve him, and crave at his hands. As did the Leper, 
Mat. 8.  Master if thou wilt thou canst make me clean. Then would the Lord presently answer, I will, be thou clean: thou shalt have sufficient, thou hast obeyed my will, in giving relief unto the poor I will not fail thee, 
Luk. 16.9.  nor for sake thee. Make you friends (saith Christ) of the unrighteous Mammon, that when you shall want they may receive you into everlasting habitations.  
Damasoene telleth a tale of the rich man's three friends, his goods, his kinsfolks, and his works of charity.  
His goods when he dieth, can afford him but a shrouding sheet, & a few mourners, and so forsake him; his kinsfolk follow him to the grave, and there leave him; but his almsdeeds, and virtues never forsake him. This, this, I say is the friend we should most regard, and as for the dross of the world, and all other friends we must leave them, and they will forsake us. And surely there is nothing more effectual, to the good of a family, then when the Master of it opens his hands abundantly, with all plenty of good works of mercy. I will therefore conclude this fift-branch, with this saying.  
Who helps the poor, and pitieth the oppressed,  
He lives to God, and doubtless dieth blessed.  
Let us therefore be merciful as our heavenly father, is merciful. And thus much touching the fift work of mercy to the body.   

Colligo.  
THe sixth work of mercy to the body, consisteth in lodging the harbourless and in the entertaining of strangers. And this the Apostle commendeth unto us, saying, Receive ye one another, 
Rom. 15.7  as Christ also received us to the glory of the father. But so great was the love of Christ that he sticked not to offer up his body, and blood as a lively sacrifice to God the father for our atonement and reconciliation. How great then should ou● Christian love be one towards another to further the good one of another & to relieve the wants & necessities one of another. The Apostle to the Hebrews calleth to us with a remembrance, 
Heb. 13.2.  saying; Be not forgetful to entertain strangers, for thereby some have entertained Angels into their house unawares. Wherein he eanswereth an objection made by many, saying, I could be willing to entertain any honest man, but I did not remember that any stranger passed by my door at any time unregarded. Did you not? And why I pray you, would you be so forgetful? can you tell to whom you denied entertainment, and upon what occasion they travailed this way. 
Gen. 19.1.2.  For had not Let entertained the two Angels, when he saw them, he might (peraduonture) have had his destruction amongst them of Sedom & Gomorrah. 
1 Kings 17 10.22.  Had not the widow of Sarcphath enter tained Elias, neither could she have continued her meal in her barrel, nor her oil in her cruse, neither had her son dying been restored to life. 
josua 2.1.  And Rahab had not saved herself & her household neither could she have obtained this privilege, that afterwards Christ jesus according to the flesh, should have come of her stock & posterity, if she had not entertained, and defended with the hazard of her own life those spies, which josua sent.  
It is recorded that the Lucan's had a law; which condemned that man to be sinned, which suffered a stranger to pass unlodged, after the sun was down. And surely, were the like law in England, practised upon our Inhoulders, and victualling houses, our poor travailers should be better respected.  
For albeit the law tolerate those houses, rather for the relief of strangers, then for the maintenance of drunkards, and other shifting mates. Let a travailer nevertheless, be his occasion never so urgent) resort to any of them, who either is not able, or willing, so to lavish his expenses, according to their greedy demands, (albeit otherwise they will content them to the uttermost farthing) yet will they turn him away, bid him be gone, and tell him their Rooms are provided for others. And truly these abuses I have had experience of, and therefore may well sing with Dido.  
Non Ignara mali, miseris succurrere disco.  
The knowledge of this evil, moveth me to pity those that are thus afflicted.  
Your Sergeants and Baileves in the second place are to be found fault withal, and that for two causes; first for their juggling & double dealing with men. If they be well contented, they can play see me, and see me not; yea albeit they go daily by the party, and the creditor be at great cost and charges with them, for attaching of their debtors. But if the debtor give not to them such reward as they expect, then let him look to himself, he shall be catched, dragged, and haled to prison, he shall be pinched & flieced to the bare bones, yea they will hardly leave, till they have plucked from him all that ho is able to make I might t●●e bad executors, for their bad and unconscionable dealing towards orphans, and fatherless children: many being so barely flieced by those, into whose tuition & protection they have been committed, that they can scarce recover from them ten for a hundred, towards their relief and sustenance. So hard hearted are many in these our days, and of so wolvish a nature, that in stead of education, and protection, they will give them their bane and destruction, injuriously wresting from them almost all, that is committed to their bands. But let them beware, & take heed lest the Lord, who heareth the cry of the poor, and appressed, reward them not accordingly.  
I could also blame hardhearted chirurgeons and Physicians in Hospitals, who having often times poor patients under their cure, continue them in torture, and pain, suffering them grievously to languish in their maladies, because they cannot extort from them such sums of money, as they would. But God, who also delivereth all his Lazars out of their hands, will one day call these to account, and pay them their hire in hell, unless by repentance they prevent God's judgement speedily.  
What should I say to guardians and overseers to the gifts of the dead, who often times convert and turn those things to their own gain, and prosit, which the deceased, by will bequeathed, towards the relief of the poor, the take, 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, lest God in his judgement overtake them.  
I could also touch watermen, the behaviour of whom for the most part is so rude, irreverent, and currish that they will scarce spare, or for bear any state, age, person, or sex.  
But I will conclude with the laylour, whose oppressing and extorting cruelty towards the poor prisoner is unsupportable. For whosoever falleth into his hands though he enter with a full purse, yet shall he be sure to have it empty before his departure; being during, his abode in prison, entertaiend with hunger, cold iron, & fees enough, for his relief, and comfort. These merciless misers, show to none any further commiseration, than they themselves may have a large consideration. But let them hearken to Christ, saying, Depart from me ye cursed into everlasting fire, 
Mat. 25.41  prepared for the Devil and his Angels. For if every man be bound to give to the relief of the needy, what shall we think of those men, who not only never practise this lesson of giving, but also by alsubtile means, cunning shifts, fraudulent dealing, poll, & pill, oppress, wring, cousin and deceive the poor, and catch that little they have, from them? who feed themselves with others wants, cloth themself, by others nakedues, pamper up themselves by others penury. 
jam. 5.4  Surely this crieth into the ears of the Lord of hosts, who being a righteous judge, and the God to whom vengeance only 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 deserve? 
james 2.3  If the Apostle james saith, There shall be judgement without mercy, to him that showeth no mercy; what judgement (think you) belongeth to him, which doth also show cruelty to the poor? Quid recipiat qui aliena tulit, si semper ardebit, qui sua non dedit what shall he receive that taketh away other men's goods, if he shall ever burn in hell fire, 
Rabunus  that hath not given of his own? I was an hungered saith Christ, and thou gavest me no meat, nay the little meat I had, thou tookest from me, I was naked, and thou gavest me no clothes, nay the poor clothes I had, thou tookest from me Is there an Item aledicti, for them which do not feed the hungry, and shall they go 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 fatherless, and strangers? If those who clothed not the naked, find it so hard a doom, what may they fear, that take away the clothing of the naked. S. Chrisostome (in his thirty & fourth Homily to the people of Antioch) saith, that whatsoever is a 'bove our necessary maintenance, is not ours, but the goods of the poor, and to retain this from them, crieth into the ears of the Lord for vengeance. And surely, there will come a day, when men would wish they had been more merciful. For with what measure you meat, 
Luk. 6.38.  with the same shall men meat to you again.  
Innumerable are the examples, of like measure of God's justice towards the unmerciful, worthy the observation, to teach us the necessity of mercy towards our neighbours, if we would avoid the same measure of God's revenging hand for our cruelty showed to others.  
It is recorded by Nicephorus, in his Ecclesiastical history, 
Lib 1. Cap. 29.  that the dancing daughter or Herodias, who required of wicked Her●● the head of inndent john Baptist, and had it, that afterwards going on soot over a hard frozen river, the ice breaking, she sunk down even unto the neck, which, (through the violence of a great piece of ice coming down the river) was cut off from the rest other body, and so she tasted of the like death, she procured to another.  
King David at his death, 
1 King 2.5  gave charge to Solomon his son, Thou knowest what joab did; he stirred the blood of battle in the time of peace, & put the blood of war upon his girdle, that was about his loins, and in his shoes; that were on his feet: let not his grey head go down to the grave in peace. Wherefore he was afterward slain, taking hold on the horns of the altar, and so the Lord did bring his blood upon his own head.  
Aelianus reporteth of one Cratenas who villainously slew Archilaus tyrant of macedonia (of whom he was entirely beloved) that he might make a compendious way unto the kingdom, but he tasted of the same sauce. For he had scarce enjoyed the kingdom three days, before he was also slain, fulfilling the verse of Dramatus.  
Qui struit Insidias alijs, sihi damna dat ipsi. (wrought. He that hath snares for others Himself the ●n is likewise caught.  
This shall suffice to show how God in his deep and unsearchable providence punisheth (yea in this life) cruel and unmerciful persons, with the same measure that they meat unto others Messem (saith S. ‛ Bernard) habebis, sement dignam; thy harvest shall be according to thy sowing: Immisericordiam seminasti, habe quodamasti; hast thou sowed unmercifulness? receive what thou lovest, Fugisti misericordiam? te fugit misericordia: Didst thou fly mercy? mercy will fly from thee. Detestatus es pauperem? detestabitur te qui propter nos, factus est pauper: Dost thou hate the poor? He will also hate thee, who for our sakes became poor. Where is become the large liberality of old benefactors, towards the poor members of jesus Christ? Is not all (with many) scant sufficient to maintain our excesses? The pride of the world in attire, and the maintenance thereof, in lavishing the the needless superfluity of diet, hath eaten up hospitality and mercy toward many hungry souls, & it causeth that we have little to leave at our departure, for the good of others. Never more at table, never less at door; never more sumtuous in clothing ourselves, ne●er less respect of others: Nature is content with few things, all will not serve out excess. Let us therefore be so sparing in superfluous expenses, that we may be the more liberal towards merciful, and charitable uses; yea, let us be kind & merciful on towards another as we hope for mercy ●at the hands of our heavenvly father. Let us therefore be merciful as etc. Thus much touching the sixth work of mercy to the body.   

Condo.  
THE last work of mercy towards the body, consisteth in burying the dead; touching which duty the Wise man saith: My son, pour forth thy tears over the dead, 
Ecclesiasticus 38.16.  then cover his body, according to his appointment, and neglect not his burial. The same commandment giveth Tobit to his Son; 
Tobit 14.10.  My Son when I die, bury me honestly. Whence we may gather, that sunerall rites, decent interring of corpses, exequys, and seemly mournings, (which Saint Austen calleth, Officium postremi muneris, our last duties of love) are not unfitting the practice of those amongst whom all things should be done in order. The Israelites in burying so honourably their Parents and Governors, did show themselves to be people of good and orderly dispositions. Abraham the Father of the faithful, 
Gen. 23.4.  bought a possession of burial of the Hittites, who by the sight and light of nature, had their sepulchres: And therefore answered Abraham; Thou art a Prince of God amongst us, in the chiefest of our sepulchres bury thy dead, none of us shall forbid thee his Sepulchre; but thou mayest bury thy dead therein. 
Gen. 25.  So when Abraham yielded the spirit, and died in a good age, and was gathered to his people; his Sons Isaac and Ishmael buried him in the care of Machepelah, in the field of Hephron, where Abraham was buried with Sarah his wife.  
The like we see done to Isaac, when he gave up the ghost being old and full of days; his two Sons, Esau and jacob buried him. Now as jacob did to his Father, so his children do to him, according as he had commanded them: For they carried him into the Land of Canaan, and buried him in the cave 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 Sepulchre, lest they should abuse it to Idolatry: yet rather than he should want burial, he was buried of God.  
The men of jabesh Gilead, 
2 Sam. 2.5, 6.  are praised of God, and rewarded of David, because they buried King Saul and his Son, and adventured their lives to do unto him their last duty.  
The same might be said of the rest of the patriarchs, Prophets, judges, Kings, Governors, and Priests: Yea, the new Sepulchre, 
Luk. 23.53  the clean linen clothes the sweet ointments, and the assembly of men of reputation, showed how our Saviour was respectively regarded, and entembed with s●le●●nity.  
These examples teach, that it is a Christian and commendable duty of the living, to be 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 grave, to put dust to dust, and so to cover earth with earth.  
And certainly those bedies which have been the Temples of the Holy Ghost, and shall be at the day of doom changed into a condition of glory; should have that decency performed, as is agreeable both to comely practice, & Christian s●omlinesse: wherefore, as they are very highly to be exalted, whose honourable care to the dead is such, as to erect them Tombs, and to repair and beautify their decayed Monuments: so on the other side, they are greatly to be reproved, and found fault withal, that carelessly attend to the funerals of their brethren departed.  
But what shall I say to such as deface the Monuments of the dead? Surely such deserve to have their names to be blotted out of good men's remembrance, for such their cruel, inhuman, and barbarous dealing: whereas they ought rather to beautify the blessed memories, and repair the decayed tombs of their Ancestors, and Forefathers.  
Let us I say, in this last point of love also, so show mercy unto others, as we would likewise expect in the same case to be performed towards ourselves, especially it being a matter of so great weight and moment.  
For first amongst all creatures, Man is most loathsome and ugly, when his life is departed: as in his birth & bringing forth into the World, of all Creatures he is most frail and feeble, without strength to stand, without help to defend himself; so being dead, he is become noisome, ghastly and deformed: he that a little before gloried of his beauty, comeliness, feature, and proportion, is now become the mirror & spectacle of a deformed, misshapen, and noisome carcase: such a confusion and wrack hath sin wrought and brought into our nature. This is noted in Lazarus, 
joh. 11.39  who having lain buried but four days, his body stunk. Secondly, burial is promised as a blessing from God, and the want of it threatened for a plague and judgement. God offereth it as a mercy to Abraham, 
Gen. 15.15  that he should be buried in a ripe age: and to josiah, that he should be put in his grave in peace, 
1 King. 22.19, 20.  and his eyes should not behold the evil that should be brought upon that place.  
Contrariwise, the want hereof is threatened as a curse to Ier●b●●●● and Ahab, Kings of Israel, that they and their posterity should be devoured with dogs.  
And because jehoiakim fell from God, it was foretold unto him by the Prophet; That he should not be buried honourably, but he should be buried as an Ass is buried, even drawn, and cast forth without the gates of jerusalem. Object. But some will object, that the faithful often times want burial; some consumed to ashes, some drowned in the waters, some devoured of wild beasts, some hanged on gibbets, of whom the World was not worthy, as the Prophet complaineth; 
Psal. 79.2, 3.  The dead bedies of thy Servants have they given to be meat to the Fowls of the Heaven, and the flesh of thy Saints unto the hests of the Earth; their blood have they shed like waters round about jerusalem, and there was 〈◊〉 to bury them.  
I answer, 
Resol.  all temporal chastisements are common to the godly, and ungodly, as famine, plague, pestilence, sword, nakedness, and such like punishments, which God shooteth as his arrows against the sons of men. The favour of God bringing salvation, standeth not in these outward things: for as it cannot profit a wicked and wretched man to be solemnly interred, and costly buried, dying out of the favour of God, (As is noted in the Parable of the rich glutton) so it shall not hurt a righteous man, 
Luk. 10 22, 23.  to want a sumptuous solemnizing of his funeral.  
Yet let us make a difference between 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 look upward, created with a reasonable soul, and sundry other prerogatives; so he should in his death and burial. The bodies of beasts are drawn forth being dead, to lie in the open air, to be devoured one of another, and it skilleth not: but it is unseemly, and unlawful, against order and honesty, that the dead bodies of men should be cast out unburied into ditches, and dunghills, or such foul and filthy places. And therefore jehuspeaking of jezabel, cast down out of her window, and having her blood sprinkled upon the wall, said; Visit now yonder cursed woman, 
2 King. 9.34.  and bury her. Seeing then that the dead carcase of man is so unsavoury and loathsome by reason of sin, and seeing burial 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 love and reverence to the dead, so soon as life is departed, and death hath arrested them, to commit the body to the grave.  
And thus have I (albeit in a weak measure) particularly set down what I could, touching each duty of mercy, both to soul and body, desiring, and humbly beseeching all those, into whose hands this Treatise shall happen, so to show mercy unto others, as they would have mercy as the hands, of God towards themselves. Les us therefore he merciful as our Heavenly Father is merciful.  
Thus much touching the precept.   

The Precedent.  
In these words. As your father which is in heaven is merciful.  
FIrst, whereas Christ teacheth us to call God father, we are emboldened to make our suits unto him, lest we might say as Abraham what be we, 
Gen. 18.27.  which are but dust and ashes, to talk unto God.  
Secondly, when we confide him as a father, in the very beginning of our prayer, we acknowledge his bounty and grace. For first this name of father, is a name to move us to come unto him.  
The wandering son said Ibo adpatrem. I will go unto my father. 
Luk. 15.18  Secondly it is a name of privilege. 
Rom 8.18.  He hath given us saith the Apostle his spirit, whereby we cry Abba father. And thirdly it is a name of providence, your heavenly father careth for you. 
1. Pet. 5.7.  But how come we to call God by a name of love, of privilege, and of providence; Surely, he that willeth us to call God father, hath made him our father. He hath given us power, 
joh. 1.12.  to become the sons of God. In the old law, God is called by the name of Lord, Ego Dominus, I the Lord; there his people are called servants; now from the name of the Lord, he is called father; his people from servants, are become sons, and all by the means of Christ jesus. Ascend 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 dignity, (for it is thought to go well with the children of a rich and loving father) so is it a name of duty. And as he hath the properties of a rich and loving father, to love, to care for, and to pity, so should we have also the qualities, and properties of good children, to honour him to serve him, and to obey him; lest it be said, as it was once of some, Nutrivi filios; 
Esay 1.2.  I have nourished children, and they have rebelled against 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 us his chosen children and servants, entitled himself by the name of our father: After this manner pray; Our Father which art in heaven. etc. And first, this may teach us, with boldness to call, and cry unto God, being our so merciful, so loving, and so careful a father, in all our necessities and afflictions Call upon me, (saith almighty God.) 
Psal. 50.15  in the time of trouble, and I will hear thee, and thou shalt praise me.  
Secondly, this teacheth us, when we pray, to pray all in one. Let not the rich, and mighty therefore despise the poor, and needy; it is the will of our blessed Lord and Saviour Christ jesus, to have us altogether, to call to God our father; why then should any one contemn or disdain others.  
Thirdly, this may admonish us to love one another, and to have a participation, or fellow feeling of the wants, and miseries of our brethren, according to the counsel of the Apostle, 
Rom. 12.16  Rejoice with them that rejoice, weep with them that weep, and be of like affection one towards an other. 
john 13.34.35.  A new commandment I give you, that ye love one another. By this shall all men know, that you are my Disciples if ye love one another. This so commendable a virtue nature her self hath taught the wise men, (even among the heathen) which were wont to say. Nihiltam esse secundum Naturam, quam iware consortem nature, nothing is more agreeable to nature, then to help them, that partake with us in the same nature; especially, seeing the creator of nature, hath endued us with the same condition of nature, that no man should suffice to himself, without the aid of another; and therefore he would have all things to stand. Mutuis auxili●s, by mutual succours, that the very reason of necessity might invite us to mutual love.  
As your father which is in heaven is merciful.  
We show God to be a heavenly father, in that we mention him to be in heaven. We confess what a manner of Father we mean, that is to say heavenly. Lest therefore we should be esteemed as degenerate children, let us also be heavenly. In heaven. What more powerful, then to have a father In heaven, And therefore howsoever we are distressed on earth, the comfort is, we have a father in heaven. In heaven: Then is our inheritance in heaven also. In heaven: And therefore praying. 
Psal. 121.1  We list up our eyes unto the hills, from whence cometh our help. In heaven: Not as placing his divine power only there, which filleth heaven and earth; but we say In heaven; because there chief his glory doth appear, there he blesseth his Saints and Angels. Well then (saith S. Ansten) we have a father in heaven; let us not cleave to things here on earth. invenimus Patrem, invenimus patriam, we have found our father, we h●ue found our country. Hence we learn first of all, to acknowledge his goodness. Secondly, to have recourse to him in the time of neeths; and thirdly, to be m●●●tifull unto others by his example, who hath been so loving and so merciful to us.   

Is merciful.  
As we wish that God should be merciful unto us, our Saviour would have us to show ●●●cy unto our neighbour. And inde●de herein consisteth the tripartite justice, with conceiveth the whole duty o●● Christion, which willeth us Rodd●● unicuique quod suum est, to give overy one his due, to God ourselves, and our neighbour.  
Mercy he wills for two respects, first because we have always in our eyes those that have need of mercy; & as we are men, so Nihil humani, ànobis alienum putemus; Let us think no humane accident strange unto us. 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 evil, but needeth mercy, and that for this cause, for that he is nothing but misery: And according to the proverb Miseria res est digna misericordia, Misery is a thing worthy of mercy; because Misericordia non causam, sed fortunam spectat; mercy looketh, not into the cause, but to the present state, and necessity. And therefore Augustine thus defineth mercy. Misericordia est alienamiseria in nostro cord compassio; mercy is a fellow feeling in our hearts of another's misery. Mercy, (saith Gregory) hath the denomination, and etymology a misero cord from a miserable, or woeful heart; because as often as we behold a man in misery, the mind through commiseration, being touched with grief at his miseries, doth as it were (cor miserum facere) vex and torment the heart, with a sympathy and fellow feeling of his misery. And he that hath compassion of a wretched though wicked man, non mores eius, sed hominem miseretur, doth not pity the manners, (which are evil) but the man, who by being sinful, is also miserable. We commend them that love men, (saith Aristotle) If it be but as they are men; and therefore being on a time reproved, for that he gave an alms 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 pity upon a man in misery, remembreth himself, Cuivis potest accidere, quod cuiquam accidit. That which chanceth unto one man, may happen also to another. So that nothing should more incline our hearts unto mercy, than the consideration of our own misery. And he that is merciful, deserveth mercy again, when he falleth into misery. Habet in adversis auxilia, qui in socundis commodat; He findeth succour in adversity, which showeth the same in prosperity, (saith Publius).  
The second respect, why God willeth mercy, is because to him it is more agreeable, and more acceptable; for by it, we are most like him, and by likeness we best please him. 
Psal. 145.9  His mercy is above all his works. Well wills he therefore that man being the best of his creatures, should be like him, in the best of his actions, as plainly appeareth by this text: Ye shall therefore be merciful, as your father which is in heaven is merciful.  
He bids us not to imitate his power, which Lucifer proudly aspiring to was dejected into hell, nor his wisdom which Adam vainly affecting, was elected out of Paradise; but his mercy, which we humbly practising, shall be erected and lifted up to heaven.  
Now that we may be merciful, let us first learn who are miserable. Not every one that is sick, or hungry, or naked, or in prison; is simply or only the object of mercy: but many that are also strong in body, fat with cheer, brave with clothes, rich in Lands, and free from bonds: those are sick in soul, empty in spirit, bare in mind, poor in virtue, slaves to sin. For as there is a corporal necessity, so there is a spiritual misery; and in both there is a work of mercy; in the one, the rich seeing the want of the poor, may pity him; in the other, not knowing his own, may be pitied of him; in that the distressed hath nothing but what he receives; in this he hath somewhat of his own to bestow; there a Potentate may show his bounty, here a beggar may give Caesar an alms: so then there is mercy to the body, mercy to the soul, and he that doth either, shall have mercy both for body and soul: that consists in those seven works aforenamed, visiting the sick, giving drink to the thirsty, bread to the hungry, redeeming the captive, clothing the naked, lodging the stranger, and burying the dead. But this hath as many forms of pity, as there be acts of charity; and all, or more than Saint Paul ascribes to it, is true of this: 
1 Cor. 13.4.  It gives, it forgives, it enjoyeth not, it boasts not, disdains not, seeks not her own, is not angry, thinks no evil, rejoiceth not iniquity, suffers all things belecues all things, hopes all things, endures all things. And to conclude, it doth all things that may be done, though for a sinner, for a stranger, for an enemy; as our dear Lord, by conversing with the converting of sinners; in the precedent verse teacheth us To be good with the evil, 
Luk. 6.35.  and kind to the unkind: not as proud Pharifies, contemning, or condemning those that err in life or belief; but sometimes instructing, otherwhiles admonishing, upon occasion tolerating, if need be, reproving, and when it is requifite, comforting. Thus to be a Prote●, i● no hypocrisy, but perfect piety. And though perhaps there be not always effecting means, yet God never rejects a charitable meaning; it is the mind, not the gift; the will, not the work, the affection, not the action, that God esteems: and therefore Saint Paul commendeth the Corinthians, For that they had begun not only to do, but also to will: 
2 Cor. 10.  for there may be a doing of good, and no good will; there may be giving without charity, and courtesy without mercy. In some, either fashion, not compassion, or humour, not virtue, or hypocrisy, not Christianity, produceth strained, feigned, maimed acts of mercy.  
Such a giver doth but cast off his superfluity superfluously; hut the truly compassionate (like the widow) puts into God's treasury of his substance really; the one gives externally, the other gives internally. As Saint Gregory saith, he gives Extra semetipsum; Somewhat without himself; this, de semetipso, a piece of himself. And albeit this kind of mercy be most usual, when it meeteth with underserued misery, yet must there be a pity, even of a just calamity, both in private men, that in others, see daily Gods righteous judgements, and in Magistrates, that usually punish malefactors: unless the fault be out of measure, some heinous offence, either against God, or his anointed, wherein to be merciful were to be miserable, and to be compassionate, very unjust.  
Let us not therefore grieve, yea let us rather rejoice with a great and unspeakable joy, when traitors, murderers, or the like are worthily brought to confusion. 
Psal. 85.10  Seeing mercy and truth they then do meet, righteousness and peaoe therein kiss one another.  
But in regard of our own private wrongs, we are taught to love our enemies, To bless them that curse us, 
Mat. 5.44, 45.  and to do good to them, that hate us, and to pray for them, which hurt us, and persecute us, that we may be the children of our Father which is in Heaven; for he maketh the sun to arise on the evil, and on the good, and sendeth rain on the just, and on the unjust.  
Let us not so feast the body only that the soul should fast; as many do, who are merciful but in part; Yea, in regard of the soul, they are altogether merciless. For what good do these men towards the redemption of a soul from the bondage of sin and Satan, more than they do to a dog, a horse, or a hog; yet as the miseries of the soul are more dangerous, so should they more carefully be regarded & pitied. Let us not (whilst we carefully feed the soul, suffer the body to pine in want and penury; as also some do who being over-clogged with the terrestrial affairs of this life, may not part with a penny what need socuer should be. Howbeit, as man consisteth of soul and body, and is subject to miseries in them both; so must we be charitable to him, in relieving of both.  
If you ask (saith Lactantius) why God created the world? It was because man should be created. If you demand why man was created? It was, because he should worship his creator; If you ask why he should worship his creator? It was, for no other cause, but that he might be rewarded by him. These are the bowels of God's mercy, who had no other cause of his mercy, but his mercy; no other end, but his own glory, and our good; wherein there is no end of his goodness, no number of his mercies, no measure of his wisdom, no depth of his bounty; whose great love to mankind was apparent in this, when he purchased our redemption, with the effusion of the most precious blood of his dear & only begotten Son.  
And therefore (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 heaven, how great should our love be one towards another, to tender the good one of another, & to relieve the wants, and necessities one of another.  
And surely man hath but two pleas before the throne of God's judgement seat, the one of Innocency, the other of mercy; the former never any (that Immaculate Lamb, excepted) could plead; & what interest shall man challenge in the plea of mercy, who hath denied the same to his brother. For saith Christ our Saviour, 
Mat. 18.33.  oughtest not thou also to have had pity on thy fellow, even as I had pity on thee? Let us then, 
Col. 3.1, 2.  so many as be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God the father. Set I say your affections on things which are above, and not on things which are on earth.  
Worldly minded men fitly resemble the earth in these five points; first the nature of the earth is cold and dry, so are all worldly affections to devotion and charity. Secondly the earth standeth still, and hath the circumference carried round about it; so are Gods benefits about earthly men, and they are not at all moved. Thirdly, the earth doth oftentimes keep down many hot exhalations, which naturally would ascend; so do worldly affections, many charitable motions. Fourthly, the earth is heavy, and heavy things go downward; so worldly men set all their affections only upon the terrestrial things of this life; according to the saying of the Apostle; 
Phil. 3.18, 19●  They are enemies to the Cross of Christ, whose end is damnation, whose God is their belly, whose glory is to their shame, who mind earthly things. Lastly yet the earth is fruitful after tilling and manuring; so to conclude, till the heart of man be fully manured with the graces of Gods holy Spirit, it can bring forth no good fruit of devotion & charity. Let our compassion therefore so largely extend itself towards the consolation of others, as in like manner we would expect from the hands of the Almighty towards ourselves, ending with this of our Saviour. Let us be merciful, as our heavenly Father is merciful.  
Now the God of grace & mercy, so guide you in the ways of holiness & good works, that both in life & death you may glorify God your creator, to whom with the Son and holy Spirit, be given and ascribed, from the bottom of our hearts, all power, praise, might majesty and dominion, both now and for ever. Amen.  
FINIS.