Misericors ΜΙΚΡΟΚΟΣΜΟΣ OR Medeleyes Offices Containing an iniunction to all duties of Mercy belonging to the whole Man Miser esto in corde mecum ROM 12.16 Reioyce with them that reioyce weepe with them that weepe and be of like affection one towards another Consider these matters consult and giue sentence Printed at London by I. B. 1619. TO THE RIGHT HONOVRABLE EDVVARD Lord Wotton Baron of Marleigh L. Lieuetenant of the County of Kent and one of his Maiesties most Honourable Priuy Counsell my singular good Lord and to his most worthy associate my very good Lady and Mistresse health wealth and euerlasting happinesse RIght Honourable there was a custom among the Iewes that such dettors whose debts amounted their abilities to satisfie were to be sold themselues their wiues and children to become slaues to content their Creditors So calling to minde how farre I stand ingaged to your Honor not onely for your great and daily bounty whereof I haue continually tasted from time to time but also in that you haue willingly furthered mee by your other many and sundry fauours when occasion required the consideration of which forceth me to confesse that I also should incurre the penaltie aboue said hauing no other meanes to cancell the obligation wherein I rest bound to your Lordship and now in your Honors absence aye me I finde no other like minded towards me Wherefore as one Sophocles a poore schollar of Socrates did so I hauing nothing else doe dedicate not onely my selfe but whatsoeuer is of mine wholy to your Lordships seruice continually praying that the Lord would multiply his many and sundry blessings and graces vpon you and yours in this life and that hee would hereafter crowne you with glory and eternall happinesse for euer with his Saints and Angels Your Lordships most continually bounden T. M. To the Christian READER I Am not Ignorant gentle reader according to the saying of the Poet Scribimus indoctâ— doctique poemata passim That godly learned treatises of all sorts abound this consideration might well haue stayed my penne from paper Know therefore that not vaine glory but a sensible fellow feeling of the wronges and iniurses offered to my brethren by reason of a certaine imbred selfe-loue reigning for the most part in the heart of the oppressor hath stirred vp in me a setled resolution to cast in my widdows mite notwithstanding the many rich guifts and worthy workes of the more learned into the Lords treasury Wherein my onely scope and drift is to shew forth my forward and willing disposition in labouring to repaire the ruins and decaies of loue and piety which this age hath almost throwne flat on the ground if Narcissus likeâ—â— dote not to much vpon mine owne shaddow Many thinks it sufficient if they can talke and dispute of faith if they be able to reason and discourse in eloquent wordes of religion when they haue small regarde to turne their talking into walking their wordes into workes and their profession into practise For whereas we should manifest our faith and loue of God in our loue charity and kindnesse towards our neighbour many notwithstanding are now become so degenerate and such Non proficients in the Schoole of true Christian integrity that in their actions they are malicious enuying cruell deceitfull contentious malecontent scandalous haters of God iniurious without naturall affection and mercilesse But wee haue not so learned Christ neither can it be what shew soeuer they make that the loue of God should rest in that heart where fraudulent hatefull malicious and enuying Foxes haue made their dennes For if a man say hee loueth God and hateth his brother he is a liar for how can hee that loueth not his brother whom hee hath seene loue God whom hee hath not seene as saith the Apostle Iohn And hee that would know how to loue his neighbour aright must first entertaine the loue of God in his heart and the loue of God is retained by practising the loue of our neighbour For euen as the heate of the naturall body warmeth the cloathes that are put vpon it which cloathes afterward nourish and conserue the naturall heate so the fire of the loue of God which springeth of faith kindleth the heart with the loue of thy neighbour and the loue of our neighbour cherisheth the loue of God in our harts Wherfore if these endeauours of mine shall effect any good it is the thing that I desire and let God haue the praise if not yet I haue discharged my conscience Therefore I humbly beseech thee into whose hands these writings shall come throughly to reade them at thy leasure and to marke them well begin not onely but make an end for happily the best wine is reserued till the last And the God of patience and consolation make vs followers of God as deare children and grant that we be like minded one towards another after the example of Christ Iesus Thine in Christ Thomas Medeley 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 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 deuotioÌ„s can abide no beggers For who amongst vs is there almost that doth any good or what man is he amoÌ„gst 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 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 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 compreheÌ„ded in two verses Consule Castiga Solare Remitte for Ora Vifito Poto Cibo Redimo
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 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 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 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 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 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 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 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 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 Animasque in vulnere ponunt They kill themselues with 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
angry with his horse So if thou bee hurt by thine enemy seek eâ—euenge against the Diuell which is his rider hee is the author of the wrong the wretched man is but the diuels instrument 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 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 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 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 as our heaueâ—y father is mercifull Thus much touching the fourth work of mercy coÌ„cerning the soule mertioned in this word Remitte Fer. THe fift worke of mercy to the soule is â—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 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 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 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 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 apparaâ—câ— 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 â—â— Without weighing the in tention of the dooer which may be honest though hee erre in the fact 3. Without weighing the end for which it was done which in an euill actioÌ„ if it be good may at least wise extenuate the fault without poÌ„dering the cause the originall of the act as that it was done theâ— 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 actioÌ„ 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 Sabbâ—tâ— day but were angry with Christ for making a man euery whitwhole on the Saboth day The Lord coÌ„maunded Leuit. 13. â— 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
teacheth vs to cōmend our selues and all our petitions to the will of God The fourth that it was with sorrow for hee was in an agony and this putteth vs in minde of that of the Apostle Rom. 8.26 The spirit helpeth our infirmities for wee know not what to pray as wee 〈◊〉 but the spirit worketh 〈◊〉 for vs with sighes which cannot be expressed The fift that it was with perseuerance for hee came three times vnto his Disciples three times and in three places was hee tempted and three times did he here pray and willed his Disciples Mat 26.41 To watch and pray that they enter not into temptation Oh what deuotion was here his last supper being ended he goeth forth accompanied with his Disciples and speakes vnto them as a louing father vpon his death-bed when hee hath not much to say giues his Children precepts at parting which they should remember when he is gone from them of which precepts this was not the lest Watch and pray Mat. 26.41 that you enter not into temptation And surely wee haue no sweeter incense then our deuotion offered vp by prayer we haue no better Oratours to pleadeour cause no surer Ambassadours to conclude our peace then our humble supplications to Almighty God who healeth our sicknesses and forgiueth our sinnes who sitteth euer in commission to heare our suits and looketh that wee should send vp prayers and petitions to him that hee may also send downe his mercies and graces to vs. By which meanes we enter into a spirituall traffique with God himselfe we giue a cup of could water and he returnes a fountaine of the waters of life to vs. Wee giue him with the poore widdowe two mites Ioh. 4.14 and hee giues vs againe the whole treasure of the temple The mercy of God saith one is like a vessell full to the very brim if once his children by the hand of faithfull prayer beginne to take of it it doth ouerflowe vnto them It is not with God as with men amongst whom those who are petitioners are wont to be troublesome vnto him but with God the more we offer vp our praiers vnto him the more wee are accepted of him For with him the gates of mercy are wide open to all poore sinners that will make their prayers vnto him Come and welcome 1 Sam. 2. Hannah being barren by prayer obtained a sonne Elias 1 King 18. raine Elisha a sonne 1 King 4 for the Shunamite which being dead was also by his prayer restored to life Acts 9.20 Peter by prayer raised Dorcas and Paul Eutichus from death to life It is recorded in the life of Martin Luther that a certaine yong man hauing by an indenture of couenants writen and sealed with his owne bloud giuen his soule in reuersion to the deuill that the fiend was forced at the instant prayer of the said Martin Luther to giue to the young man his deed againe Russinus and Socrates also write that Theodosius the Christian Emperour in a great battaile against Eugenius when he saw the huge multitude that was comming against him and so in the sight of man there was an apparent our throw at hand he gets him vp into place eminent in the sight of all the army fals downe prostrate vpon the earth be seecheth God if euer hee would looke vpon a sinfull creature to helpe him in this time of greatest neede suddenly there arose a mighty winde which blow the darts of the enemies backe vpon themselues in such wonderfull manner as Eugenius with all his hoast was cleane discomfited Wherefore being compassed by such a cloud of witnesses let vs sometimes with Abraham Gen. 22. leaue our terrene affaires as he left his seruants beneath when he want into the mount to sacrifice to God so in sicknesse principally and in times of distresse then should wee fly vnto our surest stay of repose then should we ascend into the contemplation of heauenly things and haue recourse to Gods mercy as to a City of refuge Psal 50.15 Therefore as Austin counselleth Demus operam vt moriamur in precatione Call vpon me in the time of trouble and I will heare thee thou shalt prayse me In the time of trouble there is a refuge for extremitie And I will heare thee there is a reward of mercy and thou shalt praise me there is a reflexe of a thankfull duty Christ wils all Mat. 11.28 that are weary and heauy Laden to come vnto him and they shall not loose their labour for he will refresh them In time of neede no surer sanctuary then by humble prayer to repayre to God Psal 123.2 Wherefore as the eies of seruants looke vnto the hand of their master and as the eies of a mayden vnto the hand of her misereis so let our eyes wayte vpon the Lord our God vntill hee haue mercy vpon vs. But as prayer and thanksgiuing is our Christian sacrifice so must it agree with that of the Israelites in sixe points 1. As theirs was seasoned with salt so ours must be with the truth of a good conscience 2. As theirs was brought to the priest so ours must be presented to God 3. As theirs was slaine so when we pray we must kill all our lewd and malicious affections 4. As theirs was washt with water ours must bee with teares of repentance 5. As theirs was without blemish so ours must be without hypocrisie Lastly as theirs was kindled with fire so ours must be with zeale And in this duty we must imitate the blessed Protomartyr S. Steuen who prayed for his enemies saying Lord lay not this sin to their charge we must pray for all men Acts 7. Thus much concerning the sixe duties of mercy belonging to the soule Wherin let vs be mercifull as our heauenly father is mercifull MISERICORS OR Motiues to Mercy The second part Comprehending all duties of mercy belonging to the Body AT LONDON Imprinted by IOHN BEALE 1619. The Argument HAuing dearely beloued brethren finished the former treatise touching all the duties of mercy belonging to the soule I now purpose by Gods blessed assistance particularly to handle the workes of mercy due to the body as they follow in this verse Visito Poto Cibo Redimo Tego Colligo Condo To visit the sicke giue drinke to the thirstie bread to the hungry to helpe the oppressed to cloath the naked to lodge the harbourlesse to bury the dead Visito THe first duty of mercie to the body consisteth in visiting comforting and relieuing all those on whom God hath layd his heauy rod of sicknesse Already sufficient hath beene deliuered in the third worke of mercie to the soule touching spirituall consolation to the sicke and diseased It is the counsell of the Apostle to the Hebrews That we should remember those that are afflicted Heb. 13.3 as if we were also afflicted As if he should say Be ye the members of one body And members be all pertakers of the
meanes yet God neuer reiects a charitable meaning it is the mind not the gift the will not the worke the affection not the action that God esteemes and therefore Saint Paul commendeth the Corinthians For that they had begunne not onely to doe but also to will 2 Cor. 10. for there may bee a doing of good and no good will there may be giuing without charity and curtesie without mercy In some either fashion not compassion or humour not vertue or hypocrisie not Christianity produceth strained fained maimed acts of mercie Such a giuer doth but cast off his superfluity superfluously hut the truly compassionate like the widdow puts into Gods treasury of his substance really the one giues externally the other giues internally As Saint Gregory saith he giues Extra semetipsum Somewhat without himselfe this de semetipso a peece of himself And albeit this kinde of mercy be most vsuall when it meeteth with vnderserued misery yet must there be a pitty euen of a iust calamity both in priuat men that in others see daily Gods righteous iudgements and in Magistrates that vsually punish malefactours vnlesse the fault be out of measure some heynous offence either against God or his annointed wherein to be merciful were to be miserable and to be compassionate very vniust Let vs not therfore grieue yea let vs rather reioyce with a great and vnspeakeable ioy when traytors murtherers or the like are worthily brought to confusion Psal 85.10 Seeing mercy and truth they then doe meete righteousnesse and peaoe therein kisse one another But in regard of our own priuate wronges wee are taught to loue our enemies To blesse them that curse vs Mat. 5.44 45. and to doe good to them that hate vs and to pray for them which hurt vs and persecute vs that wee may be the children of our Father which is in Heauen for hee maketh the sunne to arise on the euill and on the good and sendeth raine on the iust and on the vniust Let vs not so feast the body onely that the soule should fast as many doe who are mercifull but in part Yea in regard of the soule they are altogether mercilesse For what good doe these men towards the redemption of a soule from the bondage of sinne and Sathan more then they doe to a dog a horse or a hog yet as the miseries of the soule are more dangerous so should they more carefully be regarded pittied Let vs not whilst we carefully feed the soule suffer the body to pine in want and penury as also some do who being ouer-clogged with the terrestriall affayres of this life may not part with a penny what neede socuer should be Howbeit as man consisteth of soule and body and is subiect to miseries in them both so must wee be charitable to him in relieuing of both If you aske saith Lactantius why God created the world It was because man should be created If you demaund why man was created It was because hee should worship his creator If you aske why hee should worship his creator It was for no other cause but that he might be rewarded by him These are the bowels of Gods mercy who had no other cause of his mercy but his mercy no other end but his owne glory and our good wherein there is no end of his goodnes no number of his mercies no measure of his wisdom no depth of his bounty whose great loue to maÌ„kind was apparent in this when he purchased our redemption with the effusion of the most precious blood of his deere onely begotten Sonne And therfore saith Tertullian si tanta in terris moraretur fides quanta merces expectatur in Coelis were there so great faith on earth as there is reward to be expected in heauen how great should our loue be one towards another to tender the good one of another to releeue the wants and necessities one of another And surely man hath but two pleas before the throne of Gods iudgement seate the one of Innocency the other of mercy the former neuer any that Immaculate Lambe excepted could plead what interest shall man challenge in the plea of mercy who hath denied the same to his brother For saith Christ our Sauiour Mat. 18.33 oughtest not thou also to haue had pitty on thy fellow euen as I had pitty on thee Let vs then Col. 3.1 2. so many as bee risen with Christ seeke those things which are aboue where Christ sitteth on the right hand of God the father Set I say your affections on things which are aboue and not on things which are on earth Worldly minded men fitly resemble the earth in these fiue points first the nature of the earth is cold and dry so are all worldly affections to deuotion and charity Secondly the earth standeth still and hath the circumfereÌ„ce carried round about it so are Gods benefites about earthly men and they are not at all mooued Thirdly the earth doth oftâ—ntimes keepe downe many hot exhalations which naturally would ascend so doe worldly affections many charitable motions Fourthly the earth is heauie and heauie things goe downeward so worldly men set all their affections onely vpon the terrestriall things of this life according to the saying of the Apostle Phil. 3.18 19â— They are enemies to the Crosse of Christ whose end is damnation whose God is their belly whose glory is to their shame who minde earthly things Lastly yet the earth is fruitfull after tilling and manuring so to conclude till the heart of man be fully manured with the graces of Gods holy Spirit it can bring forth no good fruite of deuotion charitie Let our compassion therefore so largely extend it selfe towards the consolation of others as in like manner we would expect from the hands of the Almightie towards our selues ending with this of our Sauiour Let vs be mercifull as our heauenly Father is mercifull Now the God of grace mercy so guide you in the wayes of holinesse good workes that both in life death you may glorifie God your creator to whom with the Sonne and holy Spirit be giuen and ascribed from the bottome of our hearts all power praise might maiesty and dominion both now and for euer Amen FINIS