MISERICORS, Or Motiues to mercy.
The Preface.
AS the yong man in the Gospell, that was desirous to obtaine euerlasting life, yet being inioyned by our blessed Saniour, to sell what he had and giue to the poore, departed [Page 2]sorrowfull that Heauen should bee held at so high a rate. Mat. 19.21. So (beloued) are there many in these our daies, that very willingly would bee registred among the number of the saithfull, righteous, and mercifull men, whose charitable deuotiōs can abide no beggers. For who amongst vs is there almost, that doth any good, or what man is he amōgst a thousand, who hauing a fellow feeling of the miseries of his bretheren, remembreth the afflictions of Ioseph. Yet our Sauiour Christ exhorteth all those that wil be his Disciples to the practise of mercy, after the example of our heauenly Father. Luk. 6.36. Ye shall therefore bee mercifull, as your Father [Page 3]which is in Heauen, is mercifull
There are two principall points to bee considered in this text: First, a precept, Ye shall therefore be mercifull, Secondly, the president; As your heauenly Father is mercifull, of these in order.
Mercifull men may bee taken two waies, Passiuely, and Actiuely: Passiuely, for such as God hath receiued to mercy, Tim. 1.13. as he did the Apostle Paul; because hee sinned ignorantly, through vnbeleife: and in this respect, Rom. 9.23. they are tearmed Vessels of mercy, prepared to glory; of this number are onely those which repent and amend. Pro. 28.13 As Salomon saith, Hee that hideth his sinnes shall not prosper, but hee that confesseth, and forsaketh [Page 4]them, shall haue mercy.
But in this place it is meant Actiuely namely, for such as shew mercy vnto others: Now that we may the better know our duties in this point, let vs more especially consider what the workes of mercy are. Thomas Aquinas very learnedly setteth them forth, to bee in number, 13.6. belonging to the soule, & 7. to the body, comprehēded in two verses.
Consule, Castiga, Solare, Remitte for Ora;
Vifito, Poto, Cibo, Redimo, Tego, Coligo, Condo.
Instruct the Ignorant, Correct the sinfull, Comfort the sorrowfull, Forgiue the offenders, Beare with the weak, and Pray for all men. These are workes of mercy [Page 5]to the soule, Visit the sicke, Giue drinke to the thirsty, bread to the hungry, helpe the opressed, cloath the naked, Lodge the harbourles, and bury the dead: These to the body, of them particularly, more at large.
Consule.
The first worke of mercy to the soule, is to instruct the Ignorant, this duty is both Ecclesiasticall, and Domisticall; Ecclesiasticall discipline, chiefly concerneth those whom God hath placed ouer vs in the Church, as Bishops, Ministers, &c. Domestical discipline belongeth to Fathers, & Masters of families. That part of instruction which appertaineth to the Ministers & Pastors [Page 6]of the Church, is twofold, Catechumenicall, and Propheticall.
Catechumonicall document, Heb. 6.1. Is the Doctrines of the beginning of Christ, wherby Gods children are led forwards to wards perfection, which we vsually cal catechising. Prophetical instruction, is the exposition of the holy Scriptures, with Doctrines, & applications drawn frō thence, for our further growth in Christ Iesus, Domesticall or Paternall discipline is commanded of God. De. 11.19. You shall teach them your children, speaeking of them, when thou sittest in thy house, and when thou walkest in the way, and when thou lyest downe, and when thou risest vp. Saint Paul likewise willeth the Ephesians to bring [Page 7]vp their children instructed in the feare of the Lord; Eph. 6.4. this duty is to be performed three manner of waies, by example, by precepts of discipline, and by correction.
By example, our Lord & Saulour Iesus Christ taught vs when hee said, Mat. 7.5. First cast out the beame, that is in thine owne eye, and then shalt thou see more clearely, the more that is in thy brothers eye: And the Apostle Paul willeth the Colossians To walke wisely, Col. 4.5. towards them, that are without. For youth is generally more corrupted by the ill exampels of Parents, Maisters, Magistrates, or Ministers, then for the most part any good example, exhortation, or Instruction from others, can well amend them, they being [Page 8]naturally proane to follow the worst presidents: & herein may they iustly be tearmed Rehoboams schollers; who whereas he might haue learned much wisdom out of his Father Salomons sentences, and actions, yet could hee gather nothing worthy of imitation from them, 2 Chr. 10.12. but Where as his Father taxed his subiects ouer greeuously, he would therein goe beyond him.
So are there many Rehoboams amongst vs, in these our dayes, who can find nothing worthy their imitation out of the good examples, vertuous precepts, and diuine exhortations of their Parents, Masters and Magistrates, or Ministers, but if they haue any vice, blemish, [Page 9]imperfection, or corruption therein they will be sure to follow, and exceede their President. For such is the corruption of the time [...] and age wherein we liue, that in any good thing wee come short of our president, but in euill things wee exceede our patterne; yet ought we not so to doe, but rather in all examples, to behaue our selues according to the counsell of the Apostle Paul. Tit. 2.8. That hee which withstandeth, may bee ashamed, hauing nothing concerning vs, to speake euill of.
Secondly, youth are also to be instructed in precepts of discipline, which Salamon auoucheth, saying, Pro. 22.6. Teach a child in the trade of his way, and when he is old, hee [Page 10]shall not depart from it: In their prime and tender age, they ought (as Samuels) to be dedicated to the Lord, to sound forth the most glorious name of the most high, and then as the Poet saith: Quo semel est imbuta recens, seruabit odorem, testa diu, they being at the first well instructed, will continue the better.
But herein many are greatly to be reproued, that whereas they ought especially to haue a care, that their Children should (as soone as they can speake with the least vse of vnderstanding) be seasoned with the liquor of grace, and good nurture. They with the Scribes and Pharises teach traditions, Mark 7.13 which they themselues haue ordained, [Page 11]and make the Word of God of none authority. They will teach them to lie, to sweare, to speake filthy speeches, and to sing songs of ribaldry, but the duties of obedience, the practise of pietie, the Catechumenicall Documents of faith, and fundamentall points of saluation, they account not worthy the learning, as vnfit for their tender yeares and capacity; yet this affection was not in Abraham, of whom the Lord saith, I know that he will command his sonnes, Gen. 18.19 and his houshold after him, to doe righteousnesse and iudgement, and to keepe the way of the Lord, that the Lord may bring vpon Abraham all that hee hath spoken vnto him. Iosua was also resolued, Ios. 24.1 [...]. that [Page 12]whatsoeuer others did, yet hee, and his houshold would serue the Lord. And surely in this case, it behooueth great men especially to be good men, as being vnprinted statutes, and speaking lawes vnto the rest. Let vs therfore be mercifull, as our heauenly Father is mercifull. And thus much touching the first duty of mercy to the soule.
Castiga.
THE second worke of mercy to the soule, consisteth in correcting the sinfull: This duty is Ecclesiasticall, Domesticall, and Iudicial. Ecclesiasticall correction is, whē the Bishops & Ministres of the Church, according to their seuerall functions, rebuke, or correct vice in any [Page 13]of the flocke of Christ committed to their charge. For saith Saint Paul, 2 Tim. 3.16, 17. the whole Scripture is giuen by inspiration from God, and is profitable to teach, to conuince, to instruct, and correct in rightcousnesse, that the man of God may be absolute, being made perfect vnto all good workes. So likewise Saul deserued commendations, 1 Sam. 15.24 because he humbled himselfe at the rebuke of the Prophet Samuel. Dauid suffered gently reproofe of the Prophet Nathan; 2 Sam. 12.7. neither did Ahab disdaine to heare his faults told him from the mouth of Eliah. 1 Kings 21.20. And thus wee see how patiently in times past, euen the greatest would heare of their faults; albeit in these dayes such wickednesse now reigneth, that scarse the meanest [Page 14]will put vp checke, or controule, being like them of whom the Prophet Hosea speaketh; Hose. 4.4. that they reproue the Priests, telling them that they haue nothing to doe with them, they shall not answere for their faults, they know what they haue to doe as well as any hee, whosoeuer shall reproue them. These, or the like words, will euery rude ruffin returne to vs, whensoeuer hee shall bee taxed for any misdemeanor: Yet saith Almighty God, Leuit. 19.17. Thoushalt not hate thy brother in thy heart, but thou shalt plainely rebuke thy neighbour, and suffer him not to sinne. As if hee should haue said; Hee that suffereth his friend to goe on in his wickednesse, vnreproued, sheweth therein rather hatred, [Page 15]then any true loue vnto him. Very well therefore saith Seneca; Qui non vetat peccare, cum possit, Iubet. Hee that suffereth sinne vncontrouled, doth as it were command it.
But rightly to reprehend, is one of the greatest difficulties incident to humane discretion.
And yet it is easier known then done, partly by reason of the way wardnesse of the delinquents dispositiō, that may not suffer reproofe, partly by reason of the diuers affections of the reprouers themselues, whom either ignorance disables, fauour withdrawes, feare deterres, or fury transports beyond the bounds of reason.
First, such (I say) is the waywardnes of mans crooked nature, that (for the most part) they may not heare of their offences, according to the example of Herod, who heard Iohn Baptist willingly, Mar. 6.20. and did many things after him, but when hee told him that it was not lawfull for him to take Herodias h [...] brother Philips wife, hee laide holde on him, and cast him in prison.
Ieroboam also stretched out his hand from the Altar, 1 Kin. 13.4 & 22.27. saying, lay hold on him, so soone as hee was reproued; and Michaiah must bee fed with bread and water of affliction till Ahab returne in peace.
Wee can enery one of vs cry out against the sinnes of the time and age wherein [Page 17]we liue, saying; Hos 4.1. There is no truth, nor mercy, nor knowledge of God in the Land. But what man is hee among a thousand, that in the true humiliation of his owne soule, will stand out with Dauid, and say; Behold, I haue sinned, yea, I haue done wickedly, 2 Sam. 14.17. [...] these sheepe what haue they done? For albeit in generall we all confesse our selues to be sinners, yet so great is the selfe-loue that euery man by nature carrieth in his owne bosome, that when it commeth to the particulars, he coueteth to lay the burthen vpon another mans shoulders, and not to say with Iudah, that he, or shee, Gen. 38.16. is more righteous then I.
A first part of Ecclesiasticall Corrigidors there are, [Page 18]whom ignorance disables, these poast vpon Gods message, before they haue learned their errand, being more greedy of the gaine, then gainefull in the grace of their calling, hauing not as yet receiued any warning from the mouth of the Lord to giue to his people; and therefore no way fit to execute the charge whereinto they haue thrust themselues.
There are a second sort, whom either fauour withdrawes, or feare deterres from reprouing sinne. 1 Iohn 1.15. Such, who louing the world, loue net the Father; that is to say, when Michael your Minister, or Peter Please-man his Curate, will not tell Ahab of his cruelty, Nabal of his [Page 19]churlishnesse, Iezebel of her painting, Gehazi of bribery, &c: lest they thereat offended, should withdraw their affection from him, & pleasure another. And thus whilest hee preferreth gold before God, honour before honesty, and money more then the good of any: hee is ready euen with the false Prophets, 1 Kin. 22.15. to bid Ahab goe vp and prosper. In stead of correcting vices, he is ready to flatter and sooth men vp in their conceited vertues, couering a rusty blade with a veluet scabbard, and crying peace, peace, when warre is approaching; whereas Almighty God commandeth, Esai. 58.1. Crie aloud, spare not, lift vp thy voice like a Trumpet, tell ludah his sinnes, & Israel their transgressions.
Shall God bid cry aloud, and shall we be silent?
A third sort of corrigidors there are, whom sury transports beyond the bounds of reason those men can winke [...] all things, till they themselues be first offended, and then passing the bounds of charity, they lay all things open, yea, peraduenture more then all, stuffing their Pulpits with inuectiues, and declamations, so farre are they transported with the fury of their affections. And yet for all this, sinne must bee checkt, errour must bee restrained, and vices must be spoken against, lest vnder pretence of supposed defects, in our selues, or respects to others they gather head, and like [Page 21]the vnruly Sea, break down the bankes, & ouerwhelme the Land with Atheisme, and superstitious impiety. Thus much touching Ecclesiasticall correction.
Domesticall correction is twofold, reproofe, and punishment; this duty is to be performed by Parents, towards their children, and by Masters towards their seruants Salomon is very copious in this matter, Pro 23.13. Withhold not correction from thy child, thoushalt smite him with the rod; and shalt deliuer his soule from hell. Correct thy sonne, and he will giue thee rest, Pro. 29.17 and he will giue pleasures to thy soule. Againe, Pro. 13.24 He that spareth the rod, hateth his sonne: but he that loueth him, correcteth him betimes. All which testimonies [Page 22]tendes to this, that if we desire our owne peace, and not to be molested, nor vexed, but much comforted by them, if we would testifie our faithfull loue to them, if wee would purge their hearts from folly and sinne, and preserue their soules from euerlasting perdition, then let vs bee carefull to giue them due correction, which is Gods blessed ordinance, to reforme and saue their soules.
Let all cockering Parents harken what the Lord saith to the Prophet Samuel touching Eli for not correcting his children: 1 Sam. 3.12, 13. In that day will I raise vp against Ely all things that. I haue spoken concerning his house, when I begin, I will also make an end: and I haue [Page 23]tolde him that I will iudge his house for euer, for the iniquity which hee knoweth, because his sonnes ranne on in a slander, and hee stayed them not. So that you may see, how that the irrespectiue conniuency of Parents vpon their Childrens faults, bringeth often times Gods iudgements vpon the whole family, and not without great cause.
Nam tenera est dum virga, recens (que) flectitur, huc, illuc vt vis; at post vbi creuit, non, rob usta arbos: while the twig is tender and greene, it is bent hither & thither as you wil; but after it is growne, you cannot, it will bee a strong tree. And as Gods iudgement fell vpon Ely and his Family for this sinne: 1 Sam. 4.17, 18. for Hophni and Phinehas died in [Page 24]the battell, and Ely at the newes thereof fell from his seat backward, and brake his necke: so in these dayes many adiudged to execution for murther, Fellony, or the like, haue cryed out vpon their tender hearted Parents for bearing with them too much in their child-hood.
But whilest I insist vpon this point, I beseech you mistake me not; for my meaning is, that we should haue an eye to the counsel of our Sauiour in this Text: so to shew mercy to others as we would expect the mercy of God towards our selues.
Si quoties peccant homines, sua fulmina mittat
Iupiter: exiguo tempore inermis erit.
For if that Ioue should strike
So oft as Men offend, The Poets say his Thunderbolts Would soone be at an end.
Thus much touching domesticall correction.
Iudiciall correction is to bee performed by Magistrates towards the Subiects: therefore thus speaketh the Lord of Hosts, saying, Execute true iudgement, Zach. 7.9.10. and shew mercy and compassion euery man to his brother; and oppresse not the widow, nor the fatherlesse, the stranger, nor the poore, and let none of you imagine euill against his brother in his heart. Saint Paul also saith; Rom. 13.4 The Magistrate also beareth not the Sword in vaine: for he is the Minister of God, to take vengeance on him that doth euill. That Magistrate therefore that will be [Page 26]said rightly to beare the sword, must vnsheath it so against sinne, and sinners, that piety and good men may flourish the better, & and prosper. And herein the pious care of good Iehoshaphat, is to bee highly extolled: 2 Chro. 19.5.6. For he set Iudges in the Land of Iudah throughout all the stronge Citties thereof, City by Ci [...]ty: And said vnto them, take heede what yee doe, for you execute not the iudgement of man, but of the Lord, and he will bee with you in the cause, and iudgement.
Magistrates in these times, are culpable in two points: first, that they doe not consider they execute the Lords iudgements, or if they did, how then could your cursed swearer, your [Page 27]prophaner of Gods Sabbaths, & beastly drunkards goe so vnpunished, as for the most part they doe; yet herein they shew themselus like the Scribes and Pharises, Mark. 7.13 Who preferred their owne traditions, before Gods lawes.
Secondly, your inferiour Magistrates are greatly to be blamed, in that they being either too milde, or else too too negligent, in punishing small offences and petty fellonies, in their seuerall iurisdictions, doe often cause the offender to a greater Iudgement: so that whereas in pardoning small faults, they would be esteemed most mercifull, it often times falleth out far otherwise. You are therefore so to temper you iudgments, [Page 28]that in them you may remember mercy. To that end saith the Prophet Dauid, Psa. 88.10. Mercy and truth shall mcete together, righteousnesse and peace, shall kisse one another. And as it was in Queen Elizabeths Poesy.
Sit piger adpaenas princeps, adpraemia velox.
Cui (que) dolet: quoties cogitur esse ferox.
Solare.
THe third worke of mercy appertaining to the [Page 29]soule, consisteth in comforting the sorrowfull. This duty is Ecclesiasticall, and Generall; Ecclesiastical consolation, chiefly consisteth in pronouncing the glad tydings of the Gospell, to those whose consciences by the law, are throughly wounded, for their sinnes.
And surely they that thus sow in teares, Psa 126.5 shall reape in ioy. For godly forrow causeth repentance, 2 Cor. 7.10 not to be repented of And as this duty is to be inioyned to all Ministers at all times, so more especially, are they to labour to bring al those, on whom God hath laide his heauy rod of sicknesse.
First, to a true sight and feeling of their sins, which is by the rule of Gods law; [Page 30]Secondly, to a feare of Gods anger for, them that they may lament them, and earnestly repenting, call to God for mercy: Thirdly, let vs bring them to the true Samaritan, our Lord and Sauiour Christ Iesus, Who when the Priest and Leuite left vs wounded; Luk. 10.33 24. that is to say, the Ceremoniall and Iudiciall Law passed by vs; He bound vp our wounds, and paid for our curing, that wee might be recouered to euerlasting happinesse. Fourthly, we are so to arme them against the concupisence of the flesh, 1 Ioh. 2.16 the lust of the eyes, and pride of life, with the comfort of the Spirit, the society of Angels, & crownes of eternall glory; that they thus prepared to passe the waues of their trouble some [Page 31]sicknesse, might safely ariue at the port of their eternall blessednesse.
Generall consolation is to be performed amongst all Christians mutually one towards another, which thing Saint Paul teacheth, saying: 1 Thes. 5 14. Comfort the feeble minded. In the performance of this duty, let vs especially haue an eye to the cause of the party greeued; for none can truely comfort an other, who hath not a fellow feeling, of the miserie, of his brother. Saint Paul therefore willeth vs, Ro. 12.16. to Reioyce with them that reioyce, and to weepe with them that weepe, and to be of like affection one towards another. All sorrow is for the most part drawne from one of these [Page 32]foure heads: Greefe of conscience, Feare of death, Losse of friends, And losse of wealth.
Greefe of conscience ariseth from the knowledge of some hainous sinne committed, for which the offender feareth Gods anger and iudgement, towards him.
And surely vntill (like wandring sheepe, that haue gon astray) we acknowledg our selues, as lost & wounded, through our dayly trāsgressions, we haue no hope in the true Lambe of God, to be purged from them; I say, hee that sometimes lamenteth not the absence of Gods graces from him, shal neuer finde assured peace to his conscience, by the presence [Page 33]of Gods holy Spirit. And this doth our blessed Sauiour himselfe testifie, whereas he saith: Mat 11.28 Come vnto me, all yee that are weary, and heauy laden, and I will ease you: As if he should say, all you that seeke ease in mee, must first be weary with the burthen of your sinnes, as desirous to leaue them; then you must also come laden with teares of hearty contrition, before you can find rest vnto your soules, whervpon followeth that comfort of Almighty God, denounced by the Prophet Ezekiell; Exc. 18.21. At what time soeuer a sinner doth repent him of his sinnes, from the bottome of his heart, I will put all his wickednesse out of my remembrance.
But many Libertines abuse [Page 34]this place of Scripture, thinking that they may repent, when they list; albeit the Lord saith, At what time soeuer, Exec. 18.21. yet hast thou no warrant from thence, to thinke that thou shalt haue free power to repent whensoeuer thou wilt. Poenitentia sera rarovera. Late Repentance, is seldom true repentance; wee reade of one that repented at the last houre, because no man should dispaire, and but of one, lest any man should presume: we see many thousands of those who haue deferred their repentance, haue beene taken away in their sinnes, and died impenitent. Luk. 18.13 Put not off therefore from day to day, but turue to the Lord your God, because he is [Page 35]mercifull, & gracious, & such a one, as is sorry for your affictions. Say not with your selues as Came & Iudas, that your sinnes cannot be pardoned. For saith S. Austine Mentiris Caine, maior est dei Miserecordia, quam omnis humana miseria. Thou speak est false Caine, men cannot bee so sinfull, as God is mercifull, if with penitent hearts they could call vpon him. A proofe of this may bee seene in the poore Publican, Who standeth a farre off, and would not come neere, nor yet lift vp his eyes to heauen, Eccles. 9 but smote his breast saying: God be mercifull to me a sinner. Hee would not come neere vnto God, therefore God in mercy commeth neere vnto him: for the text saith, Hee [Page 36]went away rather Iustified. Oh happy therefore, and thrice blessed are they, who groning vnder the burthen of their sinnes, seeke quietues of minde in Christ alone. Thus much touching greefe of Conscience.
The next speciall duty of consolation is to bee performed toward those, who stand in feare of death, wherein you are to require the aide of your Minister, & with him, to ioyne in prayer to our heauenly Father, for the sicke Patient, that if it so stand with his great goodnesse, he may restored to his former health; if not, yet to forgiue him his sinnes, and so to arme him with patience, that he may the better bee prepared to [Page 37]enter into glory: And of this, sufficient hath beene spoken, in the place of Ecclesiasticall consolation.
In the third place, wee are to speake of the comforting of those, who suffer immoderate greefe for the death of their friends, as wiues doe for the deaths of their husbands, children for their Parents, and one friend for the losse of another.
To whom I say, that although it bee commendable, to powre forth teares ouer the dead, for so did Iacob for Ioseph, supposing him to bee dead. Ge. 37.35. Surely, I will goe downe into the graue, to my Sonne mourning. And likewise great was the lamentation, that Dauid made [Page 38]when newes was brought him, of the death of Absolon. Oh Absolon my Sonne, 2 Sam. 18.35. my Sonne Absolon, would God I haddied for thee: Oh Absolon my Sonne, my Sonne Nay, Christ himselfe (saith Saint Ierome) went not to his Sepulcher without weeping eyes, yet saith the Apostle Paul, 1 Thes. 4.13. I would not haue you ignorant, concerning them which are asleepe, that ye sorrow not, euen as others that haue no hope. And therefore saith Saint Barnard, Non culpamus affectum, sed excessum. Wee blame not the affection, but the want of moderation. Hee that said, Eccle. 38.17. my Sonne power forth thy teares, ouer the dead; said also, comfort thy selfe. Amongst other meane comforts (saith Tertulllian) [Page 39] Resurrectio mortuorum, fiducia Christianorum; Christians, who beleeue a Resurrection to a better life, should raise vp themselues by faith from such too dolefull passions; for as in all other things, so in this, a moderation should bee had. Hast thou lost a good Father, Friend, Husband, Wife, or Child, say with the holy man Iob, Iob. 1.21. The Lord hath giuen, and the Lord hath taken away, blessed be the name of the Lord. They are not cleane taken from vs, but gon a little before on the way, wherin we must al follow; we shall all one day meete againe by the grace of God; at what time there will be no meane ioy, when [Page 40]friends shall for euer liue, reioyce, and sing, an Halleluiah, to our heauenly King. And surely saith the prophet Esay, Esa. 57, 1. They are taken away from the euil to come. And our Sauiour Christ Iesus a little before his passion, seeing his Disciples sorrowfull for his departure, which was so shortly to ensue; said vnto them, Ioh. 14.29. If you loued mee, you would reioyce because I said I goe to my Father. So if wee loued our friends, wee cannot but reioyce, because they are gone to Christ Iesus, their Redeemer. For they are taken from misery to happinesse, from vanity, to glory, and from fading pleasures, to euerlasting ioyes.
Let vs therefore rather [Page 41]praise God for their so happy deliuerance, then any way seeme discontented thereat. Thus much touching the death of our Friends. In the last place we are to comfort such as haue sustained losse of worldly wealth; which hapeneth either by casualty of fire, inundations of water, shipwracke, Pirates, or theeues: To al which kind of worldly losses, these fiue principles following, are to bee propounded.
First consider what our blessed Sauiour taught vs, when he willed vs to pray, That Gods will might be done in vs: what reason then hath any man, to withstand the performance of that, for which hee dayly prayeth. [Page 42]And our Sauiour praying, a little before his passion, said, Mat. 26.39 Neuerthelesse not as I wil, but as thou wilt. Oh excellent Patterne for obedient children, patiently to content themselues with what cross soeuer it shal please our heauenly Father to lay vpon them.
Secondly, Psal. 24.1. consider the Earth is the Lords, and all that therein is, the round world, and they that dwell therein. If then all the riches of this world, belong to the Lord, who in mercy hath but lent them vs and made vs to be Stewards ouer them. Luk. 16.1. As by the Parable of the vniust Steward, may appeare: Saint Paul also auoucheth it, when he saith, Wee brought nothing into this World, 1 Tim. 6.7. and it is certe [...], wee can [Page 43]carry nothing out: Why then should men bee too much deiected, seeing the Lord hath but taken his own, we coūt him a very vnthankful debter, that is not as willing to pay, as to borrow. Man is the debter, God is the lender, let vs not herein deale with our heauenly Father, more vniustly then we would haue our Brother deale with vs. Let vs say with the holy man Iob, Iob. 1.21. The Lord, giueth, the Lord taketh away; blessed be the name of the Lord. When I had them, I was not the better, I trusted not to them, they therefore being gone, doe nothing dismay mee.
Thirdly, consider the Lord hath done this for the tryall of our Faith, Patience, [Page 44]and perseuerance, as he dealt with his seruant Iob who said, Iob. 13.15. Though hee slay mee, yet I will trust in his mercy,
For when the Lord shall perceiue that our confidence is not built vpon fading ioyes and transitory pleasures, but firmely cast vpon him, he then will drawe neere vnto vs, and vnto al that truly feare him, & trust in his mercy, as he did to his seruant Iob, To whom God gaue twice so much riches, as hee had taken from him.
Fourthly, call to minde the prouidence of God, towards all Creatures.
Behold (saith our Sauiour) the fowles of heauen, Mat. 6.26. for they sowe not, neither reape, nor carry into barnes, yet your heauenly Father feedeth them are you not much better then they? The Phylosopher Bias [Page 45]cast his goods into the Sea, & being demanded why, he answered, Omnia mea mecum porto, My goods and I, are neuer parted. It were to be wished in like manner, that Christians would cast away the leauen of too too worldly carefulnesse, into the sea of eternall forgetfulnesse to that end especially, that Christ, and they might neuer be parted.
The fift and last principle, and not the least, which wee are to performe to our poore brethren in this behalfe, is, to yeeld them our charitable releefe; for saith Saint Iohn, Who soeuer hath the worlds goods, 1 Ioh. 3.17. and seeth his brother haue neede, and shutteth vp his compassion from him, how dwelleth the loue of God in him: or how can he be said to loue God whom hee seeth not, [Page 46]when he loueth not his brother whom he daily seeth? Let vs therefore be mercifull, as our heauenly father is mercifull. Thus far of the third worke of mercy to the soule expressed in comforting the sorrowfull mentioned in this word Solare.
Remitte.
THe fourth worke of mercy towards the soule, consisteth in pardoning and forgiuing, offenders. This duty, and the rest that follow, are all generall; euery man must forgiue all men, as our Sauiour Christ Iesus plainely shewed when he taught his Disciples to pray, Luk. 11.4. Forgiue vs our sinnes, for euen we forgiue euery man that is indebted to vs, as [Page 47]if he should say, expect no forgiuenesse at the hand of Almightie God, vnlesse ye likewise freely from the bottome of your hearts forgiue one another: yet now a daies, among your swaggering and roaring gallants, there is but a word and a wound, and among your ciuill & lawlesse Lawyers, but a word and a writ, Ephes. 4.32. Neuerthelesse S. Paul willeth vs to be Courteous one towards an other, and tender hearted, freely forgiuing one another, euen as God for Christs sake, freely forgaue vs. Wherein the Apostle meeteth with an obiection that might be made I am as gentle, quiet, affable curteous, and patient, as any man can be, so long as you doe not wrong me, iniure, [Page 48]disgrace me, or take away my good name; but indeede if you abuse me, or crosse me of my will in any thing. Oh then you must pardon me, I am somewhat passionate, I may not endure, or put vp such abuses, at any hand: No, may you not endure them? What then may you endure? Surely no more then a beare, a dog, a horse, or a hog may. But it is the propertie of all those that will be the Disciples of our Lord and Sauiour Christ Iesus, to forgiue, and forget with meekenesse, all iniuries and wrongs; they will not only be kinde to the kinde, and shew curtesie for curtesie, for this the veriest reprobate, and deepest dissembler in the world may doe, but [Page 49]they will ouercome euill with goodnesse, they wil shew mercy to the mercilesse, by putting vp many wronges and offences. And as they looke for pardon from God, for far greater offences; so will they not stick easily to giue pardon for these lesser offences. An excellent example may be seene herein in Ioseph, whose brethren after the decease of Iacob their father, fearing his displeasure, and submitting them selues to him, he said, Gen. 50.19. Feare not, for I also am vnder God. As if he should say, If I should be so hastie in reuenging my selfe vpon the wronges, which you haue offred me, may not God pay the same fourefold into mine owne bosome? [Page 50]Plainly teaching euery true Christian, so to behaue himselfe towards offendors here in this life; as they would haue God to reward them hereafter.
If then you would haue forgiuenesse at the hand of Almighty God, freely from your hearts, forgiue you your bretheren, remembring that you your selues are likewise vnder the same condemnation.
Now to forgiue, it is not enough to moderate the tongue, which is loues broker and interpreter, in not iudging euill of our neighbour; but also the simpathy and affection, of the heart is required (which is the treasure of loue) in forgiuing, to which Christ himselfe [Page 51]annexeth a most cōfortable promise; and it shall be for giuen you, because we approue & shew our selues thereby, to be the true children of God. Great is the equity of this precept, that we should forgiue one another because we are brethrē; But vnspeakable is the mercy of God in promising vs forgiuenes. In forgiuing our brother, wee do no more then equity it selfe requireth. Tu quidem eum habes inimicum, quiteeum creatus est (saith S. Augustine). Deus vero eum quem creauit; thou hast him to thine enemie, which was created with thee, but God hath him to his enemie, whom he created: thou forgiuest, when thou thy selfe needest forgiuenesse; for [Page 52]who is he, that sinneth not; but God who wanteth nothing, and cannot sinne, forgiueth thee.
And that euery good Christian should doe this, it is not onely meete, but for many reasons necessary.
The first is the commandement of God, which should be the rule and direction, for euery Christian mans life. Mat. 5.45. But I say vnto you, loue your enemies, saith Christ.
If thy friend should haue a seruant that should greatly abuse and offend thee, and thou in thine anger shouldest rise vp to strike him, yet remembring that he is the seruant of thy deere friend thou wouldest bridle thy wrath, and forbeare [Page 53]for thy friends sake, to strike him, least thou shouldest offend, or loose thy good friend.
This mildenesse and modestie God requireth at thine handes, that for his sake, thou shouldest forgiue and spare thine enemie, his seruant, his creature, least thou loose his fauour, and friendship.
Somtimes we see a brother to spare a brother; lest they should displease their earthly father, Esau a reprobate & malicious man who bare a deadly hatred to his brother Iacob could say, Gen. 27. The daies of mourning for my father will come shortly, then will I stay my brother Iacob. He would not lay handes vpon his brother, while his father [Page 54]lest hee should greeue and offend him; and should not we much more refraine from hurting and seeking reuenge vpon our enemie, for the loue and reuerence we owe to our heauenly father, to whom wee are so many waies indebted, especially Christ saying vnto vs, So shall my heauenly father doe vnto you, Mat. 18. that is, deliuer you to the laylors, vntill you pay all that is due? Except yee forgiue from your hearts, each one to his brother their trespasses. Ad tam magnum tonitru, quinon expergiscitur, non dormit, sed mortuus est; He that is not awaked at this so great thunder, is not a sleepe, but is a dead man, saith S. Augustine.
If this can little moue thy [Page 55]flinty heart, yet let these examples of heathen men preuaile something with thee, of whom to be excelled and to come be-bind them in the practise of vertues, is not only a shame vnto Christians, but shall also condemne them at the day of Iudgement.
Phillip king of Macedon, being counselled to punish one Archadius, which continually railed vpon him when hee met; him, spake kindly vnto him, and sent gifts vnto him, and afterwards willed his friends to enquire what he said of him among the Greekes: And when they answered, hee was become a great prayser of the King; I am then (said hee) a better Phisitian [Page 56]then any of you are.
Hippocinus a noble man, conceiuing deepe displeasure against Alcibiades, by reason of some iniury done vnto his son. The next day early in the morning, Alcibiades came vnto his house, and being no sooner within his dore, cast off his garment and offered his naked body, willing him to whip him at his pleasure, as hee had worthily deserued; At the sight whereof Hippocinus by and by forgat the iniury, pardoned Alcibiades, and gaue him his daughter in mariage. If now these Ethnicks either through the moderation of their mindes, or humane wisdom could willingly offer reconciliation, consesse the [Page 57]iniury done, and forgiue receiued wronges; shall not they rise vp in Iudgement, and condemne vs, which are so deadly in our malice, so obdurate in reuenge, so refractary, and stubborne in forgiuing wronges, that many thinke it vnpossible to frame their stony harts to be reconciled to their enemies.
First the duty we owe to our Christian brother (if we be Christians indeede) should worke this effect in vs, that by our lenty and patience, we may reforme and amend our neighbour.
Hereof the Apostle, Rom. 12. Pro. 15. Ouercome euillwith goodnes, And Solomon A soft unswer putteth away wrath, but grieuous words stirre vp anger. For euen as [Page 58]fire (the fuell being taken away) goeth out; so wrath and displeasure is mitigated by mildnesse; and as smoake so annoyeth the sight, that a man cannot see what lieth, before him; so enuie and malice casteth such a cloud before reason; that one cannot easily iudge, or censure, rightly of the actions of his brethren, nor wherein wee our selues are delinquent.
Secondly, because we are bound by charity, not to hurt our neighbour, for by reuenge and retorting euill for euill, we doe not onely proue our selues to be euill, but also minister occasion of further fury, and perturbation to our brother: What is this else, but Oleum [Page 59]Camino addere? according to the prouerbe, to cast oylein to the fire.
Demosthenes being prouoked by many taunts and reproaches of an enemy, answered; I will not contend with thee in this kind of combate. In quo qui vincitur ipso victore melior est, in which hee that is vanqished, is the better man.
Thirdly, wee should forgiue and patientiy suffer wrong, for the edification of our neighbour, that wee may giue him an example of godlinesse.
For as euery example of vertue, so especially of forgiuing iniuries, doth edifie our neighbour, and enforce him to admire and loue vs, yea, though he be [Page 60]most vile, and wicked.
If the commandement of God as obedient children, cannot pierce our Adamantine hearts; neither the loue, we owe vnto our brethren, as fellow members of one body; yet let the vtility and profit, which commeth to our selues thereby, as meere naturall men, preuaile somewhat with vs, in this precept of forgiuing.
First, least thou hurt thy selfe, because thou canst not wreake thy reuenge vpon thine enemy, but thou must doe thy selfe a sarre greater hurt. For if a man, for the disliking that hee hath of a garment, which he weareth, that he might cut and teare it, should thrust the knife into his owne [Page 61]bowells, were he not worthy to be condemned of extreame madnesse? So thou canstnot stirike thy neighbour, but thou must giue thy selfe a more greenous wound; thou offendest God, piercest thine owne soule, through thine impatiency, and pleafest thine aduersary. Knowest thou not what the Apostle saith, Whosoeuer hateth his Brother, Iohn 3. is a manslayer, and yee know, that no manslayer hath eternal life abiding in him.
Passus es Malum? saith S. Augustine, hast thou suffered wrong? Ignosce, ne duo mali sitis. Forgiue, that yee be not both wicked, If thou hatest thy brother, thou hurtest thine owne soule; If thou forgiuest him, thou dost good to thy selfe, and [Page 62]thine enemy remaineth in his owne sinne. What greater madnes can there be, then to persecute thine ene- with deadly hatred, seeing it cannot be without offering great iniury to thine owne soule?
Is there any man so sottish, that if in eating, hee biteth his tongue with his teeth he will therefore pull out his teeth? Or if in cleauing a blocke, hee hurteth his foote, will hee to be reuenged, cut off his arme? wouldest thou not iudge such a one, to be out of his wits? Know then, that thy neighbour is neerer vnto thee, then thy teeth in thy head, or thine arme on thy body. Is it then the part of a wise man, to take reuenge [Page 63]on his neighbour for a little iniury and reproch done vnto him, and so cut off and destroy the fellow member of the same body?
Surely, if there were no other reason, but this, to moue vs to condonation, and loue of our enemies, lest wee most of all hurt our selues, seeing nature her selfe hath ingrafted in euery mans hart, to wish well vnto himselfe, this should be a sufficient motiue vnto vs, to draw loue and kindnes towards our enemies. Patience knoweth how to conuert iniuries and reproches into gould, siluer, and pertious stones, euen as the Salamander is nourished in the fire of tribulation, and as the fea fish is sed [Page 64]with salt and bitter waters.
Socrates, when going in the streete, one malepertly kicked him with his heele, and many maruelling that he so patiently put it vp, what should I doe, (quoth he to them that perswaded him to take the law vpon him,) Si quis asinus me calce percussit, diceretus mihi voca eum in jus? If any Asse should strike me with his heele, would you wish me to goe to law with him?
Secondly, wee should loue and forgiue an enemy, for the great profit, and good an enemy causeth vnto vs, And by experience we see, the very brute, and sauage beasts, to be louing to their benefactours. If then reason it selfe enforceth [Page 65]from vs loue to a benefactour, by the same law of reason wee are bound to loue our enemies, which often times are more beneficiall and profitable to vs then a friend. Our friends many times doe winke at our infirmities, sooth vs vp in our follies, suffer vs to runne on in our wickednes; but our enemy, which is sharpe sighted to prie into our life, maketh vs to walke warily and to be circumspect in our sayings and doings, that wee giue him no occasion to backbite, and discredit vs.
It was a wise saying of Socrates, that euery man needeth a true friend, or a watchfull enemy. For a friend (if hee be indeed a [Page 66]true friend) will euer tell vs the trueth and counsell vs for our good.
But because often times we will not hearken vnto a friend, God sendeth vs enemies to counsell and reforme vs in that, which our friends either will not, or dare not. And therefore one calleth an enemie, Optimum vita nostrae Padagogum, the best Schoolemaster of our life: Et medicum gratuitum ae salutarem; and a healthfull Phisitian, which giueth his phisicke freely, which if he doe but touch our vlcers, and offences, causeth vs to amend them.
Philip king of Macedon, was wont to say, that hee was much behoulding vnto them of Athens, for that [Page 67]they spake euill of him; because (saith he) I am made the better man whiles I endeuour et verbis, et factis, [...]es mendaciss conuincere, both by words, and deeds, to proue them lyers. Euen as those that suspect a disease, are carefully carefull, that they hurt not their crazed bodies by euill diet; so enemies, are an occasion vnto vs, of circumspection in our liues and conuersations. Rom. 8.28 For we know (saith the Apostle) that all things worke together for the best, vnto them that loue God: So that a good man receiueth not a wound by the dart of his enemy, but an wholesome plaister, to cure the ruptures of his soule, and to the furtherance of a godly life.
Thirdly, wee should bee prone and ready to for giue, because we can not possibly haue peace with God, as long as we be at iarre with our Neighbours; and therefore the necessity of it, should moue vs to forgiue and loue our enemy. If yee bite and denoure one another, Gal. 5.15. take heede yee be not consumed one of another, saith the Apostle.
We see in an army, that the enemy hath neuer so great aduantage, as when the Captaine and Souldiers are at discord and strife among themselues; but the whole life of a Christian, what is it but a warfare vpon earth? And if then wee retaine peace with God, and our Neighbours, wee [Page 69]need not feare our enemies. But therefore wee are vanquished of them, because we haue little care of this peace amongst our selues. This inestimable treasure Christ left with his true members, Ioh. 14.27. My peace I giue vnto you, my peace I leaue with you, not as the world giueth, giue I vnto you.
This peace of the world, is the consent of wicked men amongst themselues, against God, and good men, rather to be called a conspiration, then a pacification; as Herod against Pilate, Pilate against Herod yet both agreed to put Christ to death. All the Sonnes of Iacob conspiring against Ioseph, were friends in wickednesse, and held such firme concord together, [Page 70]that for many yeers, though they dissented among themselues, (as it commeth often to passe) yet they neuer bewrayed to their Father, the selling of their Innocent Brother. But this is not the peace of Christ, which so maketh both one, that wee cannot haue peace with God, vnlesse we hold peace with our brethren; neither can bee at peace with our brethren, except wee bee at peace with God first.
We are all conioyued in God, the beginning and author of all things, we all receiued our beginning of him, and therefore wee are bretheren and neighbours. And for this cause (as saith Saint Augustine) He created man but one and single, De ciuit. Dei. [Page 71]that by this meanes, hee might commend vnto vs the vnity of society, and bond of concord. If men not only be knit together among themselues, by the similitude of nature, but also by the affection of cognation; so that no man may fall away from the loue of God, but hee looseth the loue of his Neighbor also, or can put off the loue of his Neighbour, but with all he looseth the loue of God, and so it followeth, that if we bee not at peace among our selues, wee haue no peace with God: & if we haue no peace with God, we can neither pray, nor per form any duty of godlines: therefore saith our Sauiour, Mat. 5.23. If thou bring thy gift to the [Page 72]Altar & there remēbrest that thy brother hath ought against thee, leaue there thine offering before the Altar, and goe thy way: First be reconciled to thy brother, and then come and offer thy guift. And againe, when hee taught them to pray, he added, Mat. 6.14. For if yee forgiue men their trespasses, your heauenly Father will also forgiue you; But if yee doe not forgiue men their trespasses, no more will your Father forgiue you your trespasses.
God will not accept any seruice at our hands, except we be first reconciled to our brethren, because there is no peace betweene vs and him, as long as there is no Christian amity betweene vs and our Neighbours.
With what face can wee [Page 73]say the Lords Prayer; with what conscience can wee craue forgiuenesse of our heauenly Father, of our ten Thousand Talents, Mat. 18. of our infinite sinnes against his diuine Maiesty, when wee will not forgiue our Brother an hundred pence: That is, a trespasse of no moment, in comparison of our greeuous sinnes dayly against God. Is not this the Condition which wee make with God, As wee forgiue them which trespasse against vs. O foole saith Saint Augusttine, thou prayest against thy selfe, is it not as if thou hadst said. Lord forgiue mee not, seale fast my sinnes, forgiue me, as I forgiue others: but thou knowest, that I will not forgiue them that trespasse against me, [Page 74]therefore, O Lord, forgiue mee not? And thus through thy hard heartednes, thou praiest not for thy selfe, but bringest a curse vpon thy selfe.
Fourthly, another motiue which should mooue vs to forgiue, is because our enemy is worthy rather of commiseration, then retaliation and reuenge.
But to meete now with the vsuall obiection of carnall men; How can I (they will say) refraine from seeking reuenge against him, who with his virulent tongue, hath impaired my good name, who wrongfullie calleth me into the Law, which ledeth mee with many contumelies, and neuer ceaseth to reproach me?
I am not so estranged from [Page 75]the common sence of men, but I thinke this to bee a grieuous disease among many. Let vs learne now how to cure this festered wound; weigh first the losse on either side, whether I pray thee doth thine enemy hurt most himselfe or thee? He looseth Gods fauour and friendship, in vsing thee so iniuriously; in reproaching thee, he reproacheth God himselfe, and in sinning he betrayeth his soule vnto eternall torments, and looseth (without repentance) those eternall ioyes, Which the eie hath not seene, 1 Cor. 2, 9. the eare hath not heard; neither hath entred into the heart of man, which God hath prepared for them that loue him. Hee hath obscured thy good [Page 76]name, but he hath betrayed his owne soule; he hath but rent thy garment, but hee hath wounded his owne heart; he hath taken scarce a haire from thee, but hee hath bereft himselfe of an eie: This being so, if there bee in thee the bowels of charity, shouldest thou not rather take pitty vpon thine enemy, which hath so harmed himselfe, then greately to bee mooued, in that hee hath done thee a little iniury? This the Holy Prophet signifieth when bee saith, Ps. 113 11. They came about me like bees, but they were quenched euen as a fire among thornes. The Bee stingeth thy finger, but pulleth out his owne bowels, Animas (que) in vulnere ponunt; They kill themselues with [Page 77]their stinging, and thou enioyest the hony: If therefore thou wouldest enioy the hony of heauenly glory, it is needfull that thou suffer persecution of these waspish enemies, where as the reuengerneuer wanteth a re-action on himselfe, whilest he seeks vengeance on man, findes vengeance of God, whilest he shooteth the sting of reuenge, he emptieth himselfe of the bowels of mercy, Col. 3.1 [...]. kindnesse humility, &c.
Phocion and Aristides two Noble men of Athens, the one being condemned to exile, the other to death vnworthily: Aristides going in to exile, prayed that all things might succeede so happy and prosperous with the Athenians, that they [Page 78]might neuer hereafter haue neede to remember Aristides.
Phocion being about to drinke the poysoned Potion, Plutarch. wherewith hee should die, charged his sonne that hee should neuer reuenge his vniust death vpon the Athenians.
Thrasibulus that Noble Citizen of Athens, Val max. who expelled the thirty Spartan Tyrants, & by this meanes, restored the former freedome to his Country, hee caused the law of perpetual obliuion of former iniuries to bee enacted, which they called (Legem obliuionis) the law of forgetfulnesse.
Let Christians then be ashamed, not to aspire vnto that perfection heerein, [Page 79]which many wise Heathens haue attained vnto. How far this brotherly forgiuenesse is to be extended, our Sauiour himselfe sheweth in the parable of the Ʋnmercifull Seruant, Mat. 18.35 which owed ten thousand Talents, concluding in these words: So likewise shall my heauenly Father doe vnto you, except you forgiue from your hearts, each one to his brother their trespasses.
In these words, first wee are taught to whom this precept of forgiuing of iniuries pertaineth. None are exempted which professe to be Christs Disciples: for he saith; Except yee forgiue each one, that is, of what degree, state or condition soeuer he be of, rich or poore, Noble or Ignoble; King, or beggar; [Page 80]we are all sinners, and doe pray daily: Forgiue vs our debts, as wee forgiue our debtors. Let the proud obserue this, which being puffed vp with the confidence of their birth or dignities, thinke that they may lawfully despise, wrong, and tread vnder foot, the simple obscure, and poore man.
Secondly, hee sheweth whom hee should forgiue, His brother: He might haue said, his follow seruant: but hee would haue vs to lift vp our eyes higher, and to consider, that all men are not onely of the same condition as seruants; but also of the same nature and dignities as the Sonnes of God; who was so farre from contemning the base and obscure, [Page 81]that hee would haue his onely begotten Sonne to bee contemptible and poore, that he might make vs rich.
Thirdly, hee teacheth what wee should forgiue, Their trespasses. He speaketh indefinitely, that hee might comprehende all things wherewith our neighbour hath offended vs: for how great soeuer is the iniury done vnto vs, it may in no sort be compared vnto that wherein wee haue offended God.
Fourthly, hee expresseth the measure and manner of forgiuing, saying; From your hearts: that is, not in naked words, with an hypocritical and dissembling heart, but truly and seriously, that not [Page 82]so much as a sparkle of enuie, hatred, or rank or remaine behind in our hearts: which particle, reproueth their contumacy, Which say, they will forgiue, but withall protest, they cannot forget the iniury, neither can they endure the sight of such as haue offended them.
These forgiue not from their hearts, but in words onely; nay, not so much as in words, seeing they foster in their hearts the memory thereof, and doe not conceale it.
Wee should in forgiuing of iniuries, imitate the example of our heauenly Father, who so forgiueth our iniquities, that hee remembreth them no more: for if our sinnes were still in remembrance [Page 83]with God, how could the hope of our saluation be firme and certain vnto vs? And therefore the Princely Prophet prayeth, That God would not remember the sinnes of his youth. Psal. 25.7. And that which necessity constraineth vs to craue at the hands of God, is it not meet that wee should shew the same to our brethren? Wee would not that God should remember our sinnes, and shall wee keepe in memory old grudges and offences of our brethren and neighbours? Surely such make themselues vnworthy of the mercies of God; Being destitute of faith, working by loue. Gal. 5.6.
Most memorable, and neuer to be forgotten, was [Page 84]the dealing of the holy Patriarch Abraham, with his nephew Lot, when Sathan assaied to kindle contention betweene them, by reason of their quarrelling seruants; Abraham being euerie way the better man, being his Vncle, and his elder, Who already had seene the day of Christ; Iohn 8.56. had also learned the lesson of humility of Christ; hee stood not vpon his Summū Ius, his right & reputation, but came first to Lot, and was the profferer of peace, saying; Gen. 13.8. I pray thee let there bee no strife betweene me and thee, and betweene my heardmen and thine, and why? for wee are brethren: Hee sought peace Concedendo de suo Iure, By yeelding of his right. Now there are Christians [Page 85]to bee found (saith Musculus) which will not yeeld one foote of their right for brotherly vnities sake: this proffer of Abraham is counted but folly now yea of those which yet would be esteemed his children.
Lastly, this benefit also we make through patience towards an enemy, (which is not the least) that being accustomed to deale iustly and friendly with an enemie, wee shall the better frame our selues to liue sociably and kindly with our familiar friends, and to doe nothing fraudulently, and deceitfully in friendship. Let vs therefore I beseech you, cast out of our minds the remembrance of iniuties, [Page 86]which is the very wood and fuell to nourish reuenge, and which exasperateth our harts against our brethren. Col. 3.12. Let vs, as the Elect of God, put vpon vs tender mercy, kindnesse, long suffering, forbearing one another, and forgiuing one another, as Christ for gaue you, euen so doe ye. Let this sweet promise of our Sauiour: And ye shall be forgiuen; quench in vs all rancor and malice, and ouersway in our thoughts all reasons of flesh & bloud, which seeke to moue vs to reuenge: consider that in no other Petition in the Lords Prayer we so pray, as to indent with God, but in this onely: Forgiue vs, as wee forgiue others. In which couenant with God, if wee bee found liars, [Page 87]we pray in vaine, our prayers are against our selues; seeing our sinnes are not forgiuen, because wee are not truly inserted in the body of Iesus Christ, vnlesse we forgiue one anther; except wee manifest our faith, in loue towards our neighbor: Forgiue (saith Saint Augustine) lest whiles thou denie mercy to thy brother, thou shut the mercy of thy Heauenly Father from thy selfe. Iam. 2.13. For there shall bee iudgement mercilesse, to him that sheweth no mercy.
But if all this cannot suppresse the rage of thy wreakefull humour, but thou must needes seeke reuenge: I will permit thee to be carried with the current of thy passions, vpon condition [Page 88]that thou wilt bee angry with him that indeede hath done thee that iniury: And who is hee? verily (as Basil saith) euen hee which ruleth in thine enemies heart, the Diuell I meane, which inflameth him with the firebrands of wrath and armeth him with his spirit against thee; it is hee that vseth thine enemies hand as a Sword, to strike thee, and his tongue as an arrow to shoote at thee. If an horseman should strike thee with his speare, wouldest thou bee angry with his horse? So, if thou bee hurt by thine enemy, seek e [...]euenge against the Diuell, which is his rider; hee is the author of the wrong the wretched man is but the diuels instrument, [Page 89]wherewith he striketh thee: why then doest thou boile in hatred against the man, letting the Diuell alone, who indeede is the Author of the wrong? what is this else, but to imitate the dog, which snarleth and biteth at the staffe or stone wherewith hee is struken, and leaueth the man which cast them. Let vs therefore leaue off to pursue our brother with hatred and reuenge, and bend our force against the Diuell, the true Author of all euill, and hold perpetuall warre with him.
If this reason doe little moue thee, lift vp thine eies vnto God, who permitteth this iniury to bee done to thee for the good of thy soule. So when Dauid fled [Page 90]from the wrath of Absolon, and was thus despightfully cursed, & railed on by wicked Shimei; and when one of his men of warre asked leaue of the King, To take the head from this raylers shoulders; this holy man was so farre from reuenge, that he answered: 2 Sam. 16.16. Let him alone, for the Lord hath bidden him to curse Dauid, who dare then say, wherefore hast thou done so? And afterward, Suffer him, for the Lord hath bidden him to curse: It may bee the Lord will looke vpon mine affliction and doe mee good for his curse this day. Here ye see this good King ascribed this reproach, not so much vnto his enemy that did it, as vnto God that permitted it: which holy Iob also perceiued, [Page 91]imputing the losse of his goods not vnto Sathan, which was but the instrument thereof, but vnto God, saying; Iob 1.21. The Lord giueth, and the Lord taketh away.
But thou wilt say againe; Obiection My enemy hath not taken from me my riches, but my honour, good name, and honest reputation, the which (as saith Seneca) is dearer to euery good man then any riches.
I answere, Solution. thou art deceiued man, thou art deceiued; not hee that receiueth the iniury, but he that doth the imury, looseth his honour: For euen as the man that is bountifull, and charitable to his neighbour doth not so much increase [Page 92]his neighbours praise, as his owne. So he that doth iniury vnto another man, not so much diminisheth his credit, whom he reproacheth, as he impayreth his owne honour, in shewing himselfe a malicious railer, or backbiter.
Cyprian affirmed that man to be like vnto Christ the sonne of God, which patiently suffereth iniury; and him to be like Iudas the traitour, that doth the iniury. See, see, how farre different the iudgement of this holy man is, from the common opinion of the world now a daies. Seeing therefore, as good Children, it is our especiall glory, to resemble our father, let vs also in pardoning iniuries be mercifull, [Page 93]as our heaue [...]y father is mercifull. Thus much touching the fourth work of mercy cōcerning the soule, mertioned in this word Remitte.
Fer.
THe fift worke of mercy to the soule, is [...]et forth in bearing with the weake, This duty S. Paul enioyneth, saying; Galat. 6.2. Beare ye one anothers burthen, and so fulfill the law of Christ. And Salomon sayth, Eccle. 7.23 24. Giue not thine heart to all the words men speake, lest thou heare thy seruant cursing thee, for oft times thy heart knoweth, that thou likewise thy selfe hast cursed others. Antigonus hearing certaine souldiers railing vpon him hard by his tent, who thought that hee [Page 94]was not so neere, discouered himselfe vnto them, saying, Can ye not goe further to speake ill of me? So far was he, from reuenging their open reuilings, that he onely desired them, to raile out of his hearing. That we may therefore the better performe this duty, let vs construe all things in the best part, let vs take things in the best sence, and meaning. Let vs, I say, so iudge of others, as wee would wish; they should iudge of vs. Let vs not be so suspicious, and misdeeming, as (for the most part) many men be. For this ill construction, and wrong interpretation, of things, by haling and wresting them, to the worst sence and meaning, is the [Page 95]way to fill our hearts full of bitternes, and to make vs ready, vpon euery light occasion, to fall to brangling, brawling, and contention with our brethren. When one shall haue these doubts perhaps hee thinks thus of me, it may be hee had this meaning, or did it to this intent, or the like, these or the like conceits, will very maruelously infect the hart with the leauen of maliciousnesse. And therefore S. Paul reckoneth it as a chiefe note of an ill man, and a sure brand of a wicked person, To take all things in the worst parte. Rom. 1.29. But a courteous and meeke man will be sure, if a thing may be expounded one way, better then another, to take it in the best [Page 96]sence, and to make the best of it.
Our Lord and master Iesus Christ was so farre from taking his bitter passion, in the worst sence and meaning, that in the middest thereof, hee prayed saying; Father forgiue them, they know not what they doe. Luk. 23.34
But forasmuch as our Sauiour Christ condemneth rash iudgement in the next verse, saying, Iudge not, and yee shall not be iudged, condemne not, and yee shall not be condemned: I purpose a little to touch this point, and so much the rather, because rash censurers oppose themselues by all meanes against this duty. This rash iudgement is that which is gathered of some light coniecture [Page 97]or signes. This iudgement the Scripture calleth iudgement according to the outward appearance, forbiden by our Sauiour. Whereas he saith, Iohn. 7.24. Iudge not according to the appara [...]c [...], but iudge righteous iudgement.
There be sixe markes, whereby this Iudgement according to the outward appearance may be discerned.
First hee which looketh onely on the outward fact, without considering the circumstances thereof, which may alter the manner of the fact.
[...] Without weighing the in tention of the dooer, which may be honest though hee erre in the fact 3. Without [Page 98]weighing the end, for which it was done, which in an euill actiō, if it be good, may, at least wise extenuate the fault, without pōdering the cause, & the originall of the act, as that it was done the [...] row euill company, or by some strong temptation or violence. 5. Without consideration had of the time, place, or person, all which may either excuse, or much lessen an actiō, that seemeth euil. Lastly he judgeth according to the appearance which what he disliketh in one, Iohn 7.23. he approueth in an other, As the Pharises which allowed of circumcision to be done on the Sabb [...]t [...] day but were angry with Christ, for making a man euery whitwhole on the Saboth day. The Lord cōmaunded. Leuit. 13. [...]. [Page 99] concerning the triall of the Leprosie, that the Leaper should be shut vp seuen daies. Much lesse would hee haue vs, which haue no authority, to iudge of Leapers, that is of the sinnes of others, hastily and rashly to step forth and censure the secret infirmities of others, which can not be so easily discerned as the Leprosie of the body.
This kinde of iudgement is oposite to Christian charitie, which if we be Gods children, should shine forth amōgst vs, it springeth from a two fould pestilent roote.
First because a man himselfe is wicked, hee iudgeth others to be like himselfe; neither can any iudge better of another, then he doth of himselfe. Qualis quis (que) tales [Page 100]et [...]liot iudis at. As the man is, so he iudgeth of others. The coueteous man, that i [...] aconstomed in buying and selling to deceiue, suspecteth all others in the same. The Adulter [...] and carnall liuer, easily misdeemeth others. So impure Nero, was perswaded, Ne [...]em [...] pudicum, (saith Suttoni [...]) that no man liued honestly, Mala mens, mal [...]s anim [...]. An euill conscience hath euer an euil surmising minde.
Secondly rash iudgement proceedeth of hat [...]ed and euill will; for of him whom a man hateth, or enuieth, vpon the least signes, hee is ready to iudge euill and condemne him. Euery one is easily perswaded in the thing that he desueth. Such [Page 101]was Simon the Pharises iudgement vpon Christ, Luk. 7.39. for that hee suffered himselfe to be touched of the sinfull woman.
This rash iudgement is caused of the long experience of the manners of men, that when they haue oftentimes s [...] men fall into many sinnes, they are in duced thereby, vpon very light occasions or surmises, to condemne their brethren.
But it should not so be, if wee be truly gra [...]ted into Iesus Christ: charity will measure all our thoughts and actions. Loue (saith the Apostle) thinketh not euill; 1 Cor. 13 5 vnto the pure are all things pure, Tit. 1.15. but vnto them that are defilled, & vnbeleeuing, i [...] nothing pure, but euen their mindes and consciences are defiled. And [Page 102]is euen as the swine which are euer rooting in dyre, & dung; so an euill and filthy minde is alway plodding vpon filthy things; and hee that is affected with wicked desires, loueth to be rubbing the same vpon another either that he might iustif [...] his owne faults, by the comparison of other mens, or at the lestwise, by reason of the multitude of offendours make his owne (through society) seeme light. Euen as they that can finde little to doe at home, are often walking and gadding abroade; so when men are negligent in examining their owne liues, they are curious in scanning and iudging, the dooings of others men. Non iudicat [Page 103]personalitor, qui diligit aqualiter (saith S. Augustine) in his thirtieth sermon vpon Iohn. For we iudge according to the person, and not according to the matter, because wee are accepters of persons, and loue not the person of him, whom weiudge.
But shall I set thee downe a rule, whereby to examine thy iudgement, whether it proceede from reason, or from some corrupt passion? Before thou condemnest thy brother, Imagine the fact which thou dislikest, to be done by some other, whom thou louest, or transferre it vpon thy selfe, suppose thou thy selfe hadst done it. And if the fact doth yet displease thee, then it is reason, and not thy passion that iudgeth [Page 104]But if now thou canst [...]igest, and brooke it without any distast well enough, or with Menius in the P [...]t say, Egomet mihi igu [...]sco, I pardon my selfe, and count it no f [...]ult in thy selfe, surely thy iudgement is corrupt, some depraued affection hath deceiued thee: It is a law among the good Merchants, to be coparme [...] as well in their losse, as in their gaine; so should it be in the society of the faithfull. For euen as charity maketh an others good her owne, and so gaineth much so mercy maketh also anothers euill her owne, by a fellow feeling of others miseries, according to this of the Apostle Reioyce with them that reioyce, Rom. 12.16. weepe, with [Page 105]them that weepe, and be of like affection one towards another.
But on this iron and flinty age of the world; where are now become the bowels of mercy & louing kindnes? This simpathy of affection one towards another, which was amongst the Christians of ancient time which were of one heart and one soule. Acts. 4. in what angle of the world (almost) shall we find them. Shall we locke them, as one once sought for a good man, in the temples among the tombes of the dead? For surely such is in these daies the depriuation of manners, from that which was in our fore-fathers daies, that we may truly say as the wise man did once, Quos fugiam scio, quos sequar [Page 106]non video, whom to beware of I know, but whom I should follow I see not. Nothing in Christian society is worse, or more troublesome then such kind of vncharitable censurers of their neighbours; who as it were, violently divulge & lay open mens secrets, pull from them the best ornament of their good name, and cast out of their vncleane mouths all the filth and corruptions of their brethren, that is, their faults and infirmities. That therefore we may the better beware how we commit this odious sinne, I will here set downe some remedy against this peruerse and dangerous disease of rash iudgement.
First, if our neighbour haue done or said any thing we should not rashly iudge or condemne it, interpret, calumniate, or touch his credit, for wee know not whether the report be true; sometimes this, or that may be fastned on a good man. It was a goulden counsaile of the wise man. Eclesicus 19.10.11.15. If thou hast heard a word against thy neighbour. Let it die with thee, and be sure it will not burst thee. A foole traueleth with a word as a woman with childe. Tell thy friend his fault, for often times a slander is raised, and giue no credit to euery word.
Secondly though a thing be done or spoken (as wee thinke) amisse, yet we are ignorant of the causes and occasions, why then doe we [Page 108]exaggerate and iudge of things vnknowne. Good workes are manifest, and th [...]se that are otherwise cannot be hid; that is, a man may many times doe that which is good and right, but thou knowest not by and by his intent; yet afterwards thou maist find that he did well.
Thirdly, consider, that if thou hadst bin in the place of thy neighbour at that time, thou wouldst (perhaps) haue done, as he did. Digito courpesce labellum, Put thy finger to thy mouth; 1 Cor. 4.5. lest thou be iniurious to thy self, Iudge nothing, saith the Apostle before the time, And S. Iames willeth vs, [...]ames. 4. not to speake euill arte of another. And againe, the Apostle Paul giueth this [Page 109]counsaile Let vs not Iudge one another any more, Rom. 14.13. but vse our Iudgement rather in this, that no man put a stumbling blocke before his brother. Pasquils and Libels are not to be cast forth, as the heathenish manner of some is; for who appointed thee, a iudge of thy brother.
Fourthly, if thou findest a defect in thy brother, suppose that vnder that defect many vertues may be hid, many good parts, as that of Cicero, in the Senate of Rome answering one Memmius, who declaymed against Marcus Cato, because hee made merry all night long: why (said Cicero) didst thou not adde also, Quodtota die aleas ludit, that hee plaid at dice alday. Cato hauing spent [Page 110] the whole day in serious businesse of the common wealth, refreshed himselfe the more liberally at night.
Fiftly, to consider that he which now hath grieuously fallē to day, by Gods grace may be conuerted to morrow; for God is able to make him stand. If thou wilt needes iudge, Nosce teipsum. Begin first with thy selfe, and perchance thou shalt find thy selfe worse then him, whom thou condemnest. Iustus prius est accusator sui. Rom 2. Take good heede, lest in the same thing thou iudgest another, thou condemnest not thy selfe. Take heede I say that thou bee not stayned with the same crime, and so giue sentence against thy selfe. 2 Sam 12. The man that hath done [Page 111]this, shall surely die saith Dauid. But what said the Prophet? Thou art the man.
To conclude, if thou canst not excuse the action of thy neighbour, yet excuse his intention, impute it to his ignorance, or that hee was ouercome with some grieuous temptation, wherewith if another had beene assaulted, he might likewise haue yeelded. This the Apostle teacheth. Gal. 6.1. If a man be fallen by occasion into any fault ye which are spirituall, restore such a one in the spirit of meekenesse; considering thy selfe lest thou also be tempted. Surely if a man would looke into himselfe, he should find that hee hath enough to doe at home in the house of his owne conscience, so that he [Page 112]would find no time to enquire into other mens soules. But this age yeeldeth great store of Phisitians, euery one will be launcing the carbuncles of others infirmities, but they neuer haue care to cure their own Vlcers. Euery one would be an eye in the body of the Church, none a hand. Such without authority, vsurpe the office of the eye, but to be a hand in doing good few are willing. They are ready to carpe at other mens labours, when they put their hand to nothing that good is. But let vs first iudge our selues, and so we shall more charitably looke into the faults of others. Let vs I say bee mercifull as our heauenly father is mercifull. [Page 113]Thus much touching rash iudgement, and the fift worke of mercy to the Ioule described by this word Fer.
ORA.
THe sixt & last worke of mercy toward the soule consisteth in praying for all men, A duty so necessary, as without it, wee haue no meanes to expresse our wants to our heauenly father. S. Austen calleth prayer Interprei defiderij, a key to valocke the secrets of our heauenly desires; the necessity whereof our blessed Sauiour sets forth, when hee taught his disciples to pray, and also the benifit, when he said, Aske and yee shall haue, Mat. 7.7. seeke and yee shall finde; knock and it shall be opened vnto you. [Page 114]And he yeeldeth a reason in the next verse, saying, For whosoeuer, asketh receiueth he that seeketh, findeth, and to him that knocketh, it shall be opened. From hence may you plainly perceiue, that oft times our wants and miseries proceed from our coldneise and neglect of prayer. And surely most men are greatly to be blamed for neglecting so religious and heauenly a duty. This was not the vse of the holy Prophets and Patriarks. Dan. 6.10. Daniell, notwithstanding the Kings decree to the contrary, vsually prayed three times a day. And we ought especially in these daies to call to minde the admirable deuotion of the Sonne of God (deuotion waxing key-cold amongst [Page 115]men). Let vs therefore remember our selues, and thinke a little more of calling vpon God, by religious and deuoute prayer, remembring who it was, that spent whole nights in prayer, when he was labouring for the sinnes of the world, and the saluation of our soules. If the eyes of God doe at all times, and in all places behould vs, then most especially, when wee present our selues before him in prayer; when both attention of minde, and humiliation of body cōcurre, actions most befitting humble sutors: we often repeate that of the Prophet, Psal. 95.6. O come, let vs worship, and fall downe, before the Lord our Maker; but we doe it not, by humbling our bodies, [Page 116]to sue pardon for our soules. To approach & enter into the place of prayer, a [...] if we came to sit in commission with God, or would countenance him in his own house, is as an vnreuerent a custome as heart can wish. To dehort men now a daies from long prayer, we are eased of that labour, seeing many care not how little they pray. Nay which is more, when some altogether neglect this holy duty vnto God, wherein Christians assemble themselues by publique prayer; as if by preaching, they would haue euermore God doe seruice vnto them, but they by prayer would neuer do seruice vnto God. And yet for all this, not onely to speake [Page 117]of prayer, but of feruency in prayer, may further our Christian desires in Gods seruice, seeing our zeale is oftē so cold as we may seem rather to speake, then pray, seeing the very of house pray or, is almost made nothing lesse; whereas our repayring thither, puts vs in minde of a duty to be performed. He therefore that prayer not in the Church, doth as he that eates not at abanquet, that learnes not at the schoole, that fights not at the battaile, that walkes not when he is in his iourney. Mat 26.31 Let vs obserue Christs praying in the garden, when his soule began to be sorrowfull, the better to moue vs to a dueconsideration of prayer.
In this had prayer, we may [Page 118]cōsider these circumstances; first, that it was solitary, for that hee now left his disciples, as he had vsually done before, when he went out alone to pray, & this cōmendeth vnto vs solitary praying. Secōdly he prayed with humiliation of body. Luk. 22.41 Mat. 26.39 S. Luke sayth. He kneeled, and prayed; S. Mathew and S. Marke, that hee fell prostrate vpon the earth. Mark 14.55. The Euangelists may soone be reconciled; for it may seeme he first kneeled, and afterward for faintnesse he was forced to fall prostrate; and this commends to vs humiliation in prayer. Iohn. 11.41. When he raised Lazarus, and restored the dumbe man to the vse of speaking, Marke 7.38. we find he lifted vp his eyes to heauen; which was sometimes his gesture [Page 119]in prayer: when Moses prayed, Exod. 17.12. hee lifted up his hands vntill the going downe of the Sun: which houlding vp of his hands Dauid calleth his euening sacrifice. Psa. 141.4. Acts 7.60. When Steuen prayed, hekneeled down, according to Christs example here in the second place mētioned.
The third circumstance in this our Sauiours praying is, that it was iust and right; for he subiected his will, to the wil of his father, saying, Si iuvis. If thou wilt, which teacheth vs to cōmend our selues, and all our petitions to the will of God.
The fourth, that it was with sorrow; for hee was in an agony, and this putteth vs in minde of that of the Apostle; Rom. 8.26 The spirit helpeth our infirmities, for wee know not [Page 120]what to pray as wee [...], but the spirit worketh [...] for vs, with sighes which cannot be expressed.
The fift that it was with perseuerance; for hee came three times vnto his Disciples, three times, and in three places was hee tempted, and three times did he here pray, and willed his Disciples, Mat 26.41. To watch and pray that they enter not into temptation.
Oh what deuotion was here, his last supper being ended, he goeth forth, accompanied with his Disciples, and speakes vnto them (as a louing father vpon his death-bed, when hee hath not much to say) giues his Children precepts at parting, which they should [Page 121]remember when he is gone from them, of which precepts, this was not the lest, Watch and pray: Mat. 26.41 that you enter not into temptation.
And surely; wee haue no sweeter incense, then our deuotion offered vp by prayer, we haue no better Oratours to pleadeour cause, no surer Ambassadours, to conclude our peace, then our humble supplications to Almighty God, who healeth our sicknesses, and forgiueth our sinnes, who sitteth euer in commission, to heare our suits, and looketh, that wee should send vp prayers, and petitions to him, that hee may also send downe his mercies, and graces to vs.
By which meanes, we enter into a spirituall traffique [Page 122]with God himselfe, we giue a cup of could water, and he returnes a fountaine of the waters of life to vs.
Wee giue him, with the poore widdowe two mites, Ioh. 4.14. and hee giues vs againe the whole treasure of the temple. The mercy of God (saith one) is like a vessell full to the very brim; if once his children, by the hand of faithfull prayer, beginne to take of it, it doth ouerflowe vnto them.
It is not with God, as with men, amongst whom, those who are petitioners, are wont to be troublesome vnto him; but with God, the more we offer vp our praiers vnto him, the more wee are accepted of him. For with [Page 123]him the gates of mercy are wide open to all poore sinners, that will make their prayers vnto him.
Come and welcome. 1 Sam. 2. Hannah being barren, by prayer obtained a sonne; Elias, 1 King. 18. raine Elisha a sonne, 1 King. 4 for the Shunamite, which being dead, was also by his prayer restored to life. Acts 9.20. Peter by prayer raised Dorcas and Paul Eutichus, from death to life.
It is recorded in the life of Martin Luther, that a certaine yong man, hauing by an indenture of couenants writen, and sealed with his owne bloud, giuen his soule in reuersion to the deuill, that the fiend was forced, at the instant prayer of the said Martin Luther, to giue to the young [Page 124]man his deed againe.
Russinus and Socrates also write, that Theodosius the Christian Emperour, in a great battaile against Eugenius, when he saw the huge multitude, that was comming against him, and so in the sight of man, there was an apparent our throw at hand; he gets him vp into place eminent, in the sight of all the army, fals downe prostrate vpon the earth, be seecheth God, if euer hee would looke vpon a sinfull creature, to helpe him, in this time of greatest neede; suddenly there arose a mighty, winde, which blow the darts of the enemies backe vpon themselues, in such wonderfull manner, as Eugenius with all his hoast [Page 125]was cleane discomfited.
Wherefore being compassed by such a cloud of witnesses, let vs sometimes with Abraham, Gen. 22. leaue our terrene affaires, as he left his seruants beneath, when he want into the mount to sacrifice to God: so in sicknesse principally, and in times of distresse, then should wee fly vnto our surest stay of repose; then should we ascend into the contemplation of heauenly things, and haue recourse to Gods mercy, as to a City of refuge, Psal 50.15 Therefore (as Austin counselleth: Demus operam, vt moriamur in precatione Call vpon me, in the time of trouble, and I will heare thee, & thou shalt prayse me. In the time of trouble; there is a refuge for extremitie. [Page 126] And I will heare thee; there is a reward of mercy; and thou shalt praise me; there is a reflexe of a thankfull duty. Christ wils all, Mat. 11.28 that are weary, and heauy Laden, to come vnto him, and they shall not loose their labour, for he will refresh them. In time of neede no surer sanctuary, then by humble prayer, to repayre to God, Psal. 123.2 Wherefore as the eies of seruants, looke vnto the hand of their master, and as the eies of a mayden vnto the hand of her misereis; so let our eyes wayte vpon the Lord, our God, vntill hee haue mercy vpon vs.
But as prayer and thanksgiuing is our Christian sacrifice, so must it agree with that of the Israelites, in sixe points.
1. As theirs was seasoned with salt, so ours must be with the truth of a good conscience.
2. As theirs was brought to the priest, so ours must be presented to God.
3. As theirs was slaine; so when we pray, we must kill all our lewd, and malicious affections.
4. As theirs was washt with water, ours must bee with teares of repentance.
5. As theirs was without blemish; so ours must be without hypocrisie.
Lastly, as theirs was kindled with fire, so ours must be with zeale.
And in this duty, we must imitate the blessed, Protomartyr S. Steuen, who prayed for his enemies, saying, Lord [Page 128]lay not this sin to their charge: we must pray for all men. Acts 7. Thus much concerning the sixe duties of mercy belonging to the soule; Wherin let vs be mercifull, as our heauenly father is mercifull.