his graue in peace 1 King 22.19 20. and his eyes should not behold the euill that should bee brought vpon that place Contrariwise the want hereof is threatned as a curse to Ierâ—bâ—â—â—â— and Ahab Kings of Israel that they and their posterity should be deuoured with dogs And because Iehoiakim fell from God it was foretolde vnto him by the Prophet That hee should not bee buried honourably but he should be buried as an Asse is buried euen drawne and cast forth without the gates of Ierusalem Obiect But some will obiect that the faithfull often times want buriall some consumed to ashes some drowned in the waters some deuoured of wild beasts some hanged on gibbets of whom the VVorld was not worthy as the Prophet complayneth Psal 79.2 3. The dead bedies of thy Seruants haue they giuen to be meate to the Fowles of the Heauen and the flesh of thy Saints vnto the heasts of the Earth their blood haue they shed like waters round about Ierusalem and there was 〈◊〉 to bury them I answer Resol all temporall chastisements are common to the godly and vngodly as famin plague pestilence sword nakednesse and such like punishments which God shooteth as his arrowes against the sonnes of men The fauour of God bringing saluation standeth not in these outward things for as it cannot profit a wicked and wretched man to bee solemnly interred and costly buried dying out of the fauour of God As is noted in the Parable of the rich glutton so it shall not hurt a righteous man Luk. 10 22 23. to want a sumptuous solemnizing of his funerall Yet let vs make a difference betweene the body of man and beast for as man differeth from the beast in his life Gen. 2.7 Made after the image of God fashioned to looke vpward created with a reasonable soule and sundry other prerogatiues so hee should in his death and buriall The bodies of beasts are drawne forth being dead to lie in the open aire to be deuoured one of another and it skilleth not but it is vnseemely and vnlawfull against order and honesty that the dead bodies of men should be cast out vnburied into ditches and dunghils or such foule and filthy places And therefore Iehuspeaking of Iezabel cast downe out of her window and hauing her blood sprinckled vpon the wall said Visit now yonder cursed woman 2 King 9.34 and bury her Seeing then that the dead carkasse of man is so vnsauoury and loathsom by reason of sinne and seeing buriall is a blessing where it is bestowed and a curse where it is denied we conclude that it is a courteous and commendable duty testifying our loue and reuerence to the dead so soone as life is departed and death hath arrested them to commit the body to the graue And thus haue I albeit in a weake measure particularly set downe what I could touching each duty of mercy both to soule and body desiring and humbly beseeching all those into whose hands this Treatise shall happen so to shew mercy vnto others as they would haue mercy as the hands of God towardes themselues Les vs therefore hee mercifull as our Heauenly Father is mercifull Thus much touching the precept The President In these words As your father which is in heauen is merciful FIrst whereas Christ teacheth vs to call God father wee are emboldned to make our suits vnto him least we might say as Abraham what be we Gen. 18.27 which are but dust and ashes to talke vnto God Secondly when wee confide him as a father in the very beginning of our prayer wee acknowledge his bounty and grace For first this name of father is a name to moue vs to come vnto him The wandring sonne said Ibo adpatrem I will goe vnto my father Luk. 15.18 Secondly it is a name of priuiledge Rom 8.18 Hee hath giuen vs saith the Apostle his spirit whereby wee cry Abba father And thirdly it is a name of prouidence your heauenly father careth for you 1. Pet. 5.7 But how come wee to call God by a name of loue of priuiledge and of prouâ—dence Surely hee that willeth vs to call God father hath made him our father Hee hath giuen vs power Ioh. 1.12 to become the sonnes of God In the old law God is called by the name of Lord Ego Dominus I the Lord there his people are called seruants now from the name of the Lord he is called father his people from feruants are become sonnes and all by the meanes of Christ Iesus Ascende ad patrem meum patrem vestrum I go to my father and your father my God and your God Now calling God father as it is a name of dignitie for it is thought to goe well with the children of a rich and louing father so is it a name of duty And as he hath the properties of a rich and louing father to loue to care for and to pitty so should wee haue also the quallities and properties of good children to honour him to serue him and to obey him lest it bee said as it was once of some Nutriui filios Esay 1.2 I haue nourished children and they haue rebelled aganist me Secondly as Christ called God here by the name and title of a father so in like manner hath he to the comfort of vs his chosen children and seruants entituled himselfe by the name of our father After this maÌ„ner pray Our Father which art in heauen c. And first this may teach vs with bouldnesse to call and cry vnto God being our so mercifull so louing and so carefull a father in all our necessities and afflictions Call vpon me sayth almighty God Psal 50.15 in the time of trouble and I will heare thee and thou shalt praise me Secondly this teacheth vs when wee pray to pray all in one Let not the rich and mighty therefore dispise the poore and needy it is the will of our blessed Lord and Sauiour Christ Iesus to haue vs altogether to call to God our father why then should any one contemne or disdaine others Thirdly this may admonish vs to loue one another and to haue a participation or fellow feeling of the wants and miseries of our brethren according to the counsell of the Apostle Rom. 12.16 Reioyce with them that reioyce weepe with them that weepe and bee of like affection one towards an other Iohn 13.34.35 A new commandement I gine you that ye loue one another By this shall all men know that you are my Disciples if ye loue one another This so commendable a vertue nature her selse hath taught the wise men euen among the heathen which were wont to say Nihiltam esse secundum Naturam quam iuuare consortem nature nothing is more agreeable to nature then to helpe them that pertake with vs in the same nature especially seeing the creator of nature hath indued vs with the same condition of nature that no man should
Tego Coligo Condo Instruct the Ignorant Correct the sinfull Comfort the sorrowfull Forgiue the offenders Beare with the weak and Pray for all men These are workes of mercy to the soule Visit the sicke Giue drinke to the thirsty bread to the hungry helpe the opressed cloath the naked Lodge the harbourles and bury the dead These to the body of them particularly more at large Consule The first worke of mercy to the soule is to instruct the Ignorant this duty is both Ecclesiasticall and Domisticall Ecclesiasticall discipline chiefly concerneth those whom God hath placed ouer vs in the Church as Bishops Ministers c. Domestical discipline belongeth to Fathers Masters of families That part of instruction which appertaineth to the Ministers Pastors of the Church is twofold Catechumenicall and Propheticall Catechumonicall document Heb. 6.1 Is the Doctrines of the beginning of Christ wherby Gods children are led forwards to wards perfection which we vsually cal catechising Prophetical instruction is the exposition of the holy Scriptures with Doctrines applications drawn frō thence for our further growth in Christ Iesus Domesticall or Paternall discipline is commanded of God De. 11.19 You shall teach them your children speaeking of them when thou sittest in thy house and when thou walkest in the way and when thou lyest downe and when thou risest vp Saint Paul likewise willeth the Ephesians to bring vp their children instructed in the feare of the Lord Eph. 6.4 this duty is to be performed three manner of waies by example by precepts of discipline and by correction By example our Lord Saulour Iesus Christ taught vs when hee said Mat. 7.5 First cast out the beame that is in thine owne eye and then shalt thou see more clearely the more that is in thy brothers eye And the Apostle Paul willeth the Colossians To walke wisely Col. 4.5 towards them that are without For youth is generally more corrupted by the ill exampels of Parents Maisters Magistrates or Ministers then for the most part any good example exhortation or Instruction from others can well amend them they being naturally proane to follow the worst presidents herein may they iustly be tearmed Rehoboams schollers who whereas he might haue learned much wisdom out of his Father Salomons sentences and actions yet could hee gather nothing worthy of imitation from them 2 Chr. 10.12 but Where as his Father taxed his subiects ouer greeuously he would therein goe beyond him So are there many Rehoboams amongst vs in these our dayes who can find nothing worthy their imitation out of the good examples vertuous precepts and diuine exhortations of their Parents Masters and Magistrates or Ministers but if they haue any vice blemish imperfection or corruption therein they will be sure to follow and exceede their President For such is the corruption of the time◠and age wherein we liue that in any good thing wee come short of our president but in euill things wee exceede our patterne yet ought we not so to doe but rather in all examples to behaue our selues according to the counsell of the Apostle Paul Tit. 2.8 That hee which withstandeth may bee ashamed hauing nothing concerning vs to speake euill of Secondly youth are also to be instructed in precepts of discipline which Salamon auoucheth saying Pro. 22.6 Teach a child in the trade of his way and when he is old hee shall not depart from it In their prime and tender age they ought as Samuels to be dedicated to the Lord to sound forth the most glorious name of the most high and then as the Poet saith Quo semel est imbuta recens seruabit odorem testa diu they being at the first well instructed will continue the better But herein many are greatly to be reproued that whereas they ought especially to haue a care that their Children should as soone as they can speake with the least vse of vnderstanding be seasoned with the liquor of grace and good nurture They with the Scribes and Pharises teach traditions Mark 7.13 which they themselues haue ordained and make the Word of God of none authority They will teach them to lie to sweare to speake filthy speeches and to sing songs of ribaldry but the duties of obedience the practise of pietie the Catechumenicall Documents of faith and fundamentall points of saluation they account not worthy the learning as vnfit for their tender yeares and capacity yet this affection was not in Abraham of whom the Lord saith I know that he will command his sonnes Gen. 18.19 and his houshold after him to doe righteousnesse and iudgement and to keepe the way of the Lord that the Lord may bring vpon Abraham all that hee hath spoken vnto him Iosua was also resolued Ios 24 1◠that whatsoeuer others did yet hee and his houshold would serue the Lord. And surely in this case it behooueth great men especially to be good men as being vnprinted statutes and speaking lawes vnto the rest Let vs therfore be mercifull as our heauenly Father is mercifull And thus much touching the first duty of mercy to the soule Castiga THE second worke of mercy to the soule consisteth in correcting the sinfull This duty is Ecclesiasticall Domesticall and Iudicial Ecclesiasticall correction is whē the Bishops Ministres of the Church according to their seuerall functions rebuke or correct vice in any of the flocke of Christ committed to their charge For saith Saint Paul 2 Tim. 3.16 17. the whole Scripture is giuen by inspiration from God and is profitable to teach to conuince to instruct and correct in rightcousnesse that the man of God may be absolute being made perfect vnto all good workes So likewise Saul deserued commendations 1 Sam. 15.24 because he humbled himselfe at the rebuke of the Prophet Samuel Dauid suffered gently reproofe of the Prophet Nathan 2 Sam. 12.7 neither did Ahab disdaine to heare his faults told him from the mouth of Eliah 1 Kings 21.20 And thus wee see how patiently in times past euen the greatest would heare of their faults albeit in these dayes such wickednesse now reigneth that scarse the meanest will put vp checke or controule being like them of whom the Prophet Hosea speaketh Hose 4.4 that they reproue the Priests telling them that they haue nothing to doe with them they shall not answere for their faults they know what they haue to doe as well as any hee whosoeuer shall reproue them These or the like words will euery rude ruffin returne to vs whensoeuer hee shall bee taxed for any misdemeanor Yet saith Almighty God Leuit. 19.17 Thoushalt not hate thy brother in thy heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne As if hee should haue said Hee that suffereth his friend to goe on in his wickednesse vnreproued sheweth therein rather hatred then any true loue vnto him Very well therefore saith Seneca Qui
pleasure as hee had worthily deserued At the sight whereof Hippocinus by and by forgat the iniury pardoned Alcibiades and gaue him his daughter in mariage If now these Ethnicks either through the moderation of their mindes or humane wisdom could willingly offer reconciliation consesse the iniury done and forgiue receiued wronges shall not they rise vp in Iudgement and condemne vs which are so deadly in our malice so obdurate in reuenge so refractary and stubborne in forgiuing wronges that many thinke it vnpossible to frame their stony harts to be reconciled to their enemies First the duty we owe to our Christian brother if we be Christians indeede should worke this effect in vs that by our lenty and patience we may reforme and amend our neighbour Hereof the Apostle Rom. 12. Pro. 15. Ouercome euillwith goodnes And Solomon A soft unswer putteth away wrath but grieuous words stirre vp anger For euen as fire the fuell being taken away goeth out so wrath and displeasure is mitigated by mildnesse and as smoake so annoyeth the sight that a man cannot see what lieth before him so enuie and malice casteth such a cloud before reason that one cannot easily iudge or censure rightly of the actions of his brethren nor wherein wee our selues are delinquent Secondly because we are bound by charity not to hurt our neighbour for by reuenge and retorting euill for euill we doe not onely proue our selues to be euill but also minister occasion of further fury and perturbation to our brother What is this else but Oleum Camino addere according to the prouerbe to cast oylein to the fire Demosthenes being prouoked by many taunts and reproaches of an enemy answered I will not contend with thee in this kind of combate In quo qui vincitur ipso victore melior est in which hee that is vanqished is the better man Thirdly wee should forgiue and patientiy suffer wrong for the edification of our neighbour that wee may giue him an example of godlinesse For as euery example of vertue so especially of forgiuing iniuries doth edifie our neighbour and enforce him to admire and loue vs yea though he be most vile and wicked If the commandement of God as obedient children cannot pierce our Adamantine hearts neither the loue we owe vnto our brethren as fellow members of one body yet let the vtility and profit which commeth to our selues thereby as meere naturall men preuaile somewhat with vs in this precept of forgiuing First least thou hurt thy selfe because thou canst not wreake thy reuenge vpon thine enemy but thou must doe thy selfe a sarre greater hurt For if a man for the disliking that hee hath of a garment which he weareth that he might cut and teare it should thrust the knife into his owne bowells were he not worthy to be condemned of extreame madnesse So thou canstnot stirike thy neighbour but thou must giue thy selfe a more greenous wound thou offendest God piercest thine owne soule through thine impatiency and pleafest thine aduersary Knowest thou not what the Apostle saith Whosoeuer hateth his Brother Iohn 3. is a manslayer and yee know that no manslayer hath eternal life abiding in him Passus es Malum saith S. Augustine hast thou suffered wrong Ignosce ne duo mali sitis Forgiue that yee be not both wicked If thou hatest thy brother thou hurtest thine owne soule If thou forgiuest him thou dost good to thy selfe and thine enemy remaineth in his owne sinne What greater madnes can there be then to persecute thine ene with deadly hatred seeing it cannot be without offering great iniury to thine owne soule Is there any man so sottish that if in eating hee biteth his tongue with his teeth he will therefore pull out his teeth Or if in cleauing a blocke hee hurteth his foote will hee to be reuenged cut off his arme wouldest thou not iudge such a one to be out of his wits Know then that thy neighbour is neerer vnto thee then thy teeth in thy head or thine arme on thy body Is it then the part of a wise man to take reuenge on his neighbour for a little iniury and reproch done vnto him and so cut off and destroy the fellow member of the same body Surely if there were no other reason but this to moue vs to condonation and loue of our enemies lest wee most of all hurt our selues seeing nature her selfe hath ingrafted in euery mans hart to wish well vnto himselfe this should be a sufficient motiue vnto vs to draw loue and kindnes towards our enemies Patience knoweth how to conuert iniuries and reproches into gould siluer and pertious stones euen as the Salamander is nourished in the fire of tribulation and as the fea fish is sed with salt and bitter waters Socrates when going in the streete one malepertly kicked him with his heele and many maruelling that he so patiently put it vp what should I doe quoth he to them that perswaded him to take the law vpon him Si quis asinus me calce percussit diceretus mihi voca eum in jus If any Asse should strike me with his heele would you wish me to goe to law with him Secondly wee should loue and forgiue an enemy for the great profit and good an enemy causeth vnto vs And by experience we see the very brute and sauage beasts to be louing to their benefactours If then reason it selfe enforceth from vs loue to a benefactour by the same law of reason wee are bound to loue our enemies which often times are more beneficiall and profitable to vs then a friend Our friends many times doe winke at our infirmities sooth vs vp in our follies suffer vs to runne on in our wickednes but our enemy which is sharpe sighted to prie into our life maketh vs to walke warily and to be circumspect in our sayings and doings that wee giue him no occasion to backbite and discredit vs. It was a wise saying of Socrates that euery man needeth a true friend or a watchfull enemy For a friend if hee be indeed a true friend will euer tell vs the trueth and counsell vs for our good But because often times we will not hearken vnto a friend God sendeth vs enemies to counsell and reforme vs in that which our friends either will not or dare not And therefore one calleth an enemie Optimum vita nostrae Padagogum the best Schoolemaster of our life Et medicum gratuitum ae salutarem and a healthfull Phisitian which giueth his phisicke freely which if he doe but touch our vlcers and offences causeth vs to amend them Philip king of Macedon was wont to say that hee was much behoulding vnto them of Athens for that they spake euill of him because saith he I am made the better man whiles I endeuour et verbis et factis â—es mendaciss conuincere both by words and deeds to proue them lyers Euen as those that suspect a disease are carefully carefull that they hurt not their crazed bodies