The vvorkes of mercy, both corporall, and spirituall

The vvorkes of mercy, both corporall, and spirituall

Table of contents

Title page

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THE AVTHORS PREFACE.

The Works of MERCY, BOTH Corporall and Spirituall.

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MERCIES FIRST WORKE CORPORALL: To feede the Hungrie.

MERCIES SECOND VVORKE CORPORALL: To giue drinke to the Thirstie.

MERCIES THIRD VVORKE CORPORALL: To clothe the Naked.

MERCIES FOVRTH VVORKE CORPORALL: To ransome Captiues.

MERCIES FIFT VVORKE CORPORALL: To harbour the Harbourlesse.

MERCIES SIXTH VVORKE CORPORALL: To visit the Sicke.

MERCIES SEVENTH WORK CORPORALL: To burie the Dead.

These made Paralells.

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MERCIES FIRST VVORKE SPIRITVALL: To correct the Sinner.

MERCIES SECOND VVORKE SPIRITVALL: To instruct the Ignorant.

MERCIES THIRD VVORKE SPIRITVALL: To counsell the Doubtfull.

MERCIES FOVRTH VVORKE SPIRITVALL: To comfort the Sorrowfull.

MERCIES FIFT VVORKE SPIRITVALL: To beare Wrongs patiently.

MERCIES SIXT VVORKE SPIRITVALL: To Forgiue all men.

MERCIES SEVENTH WORK SPIRITVALL: To pray for others, euen our enemies

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THE VVORKES OF MERCY, BOTH CORPORALL, AND SPIRITVALL.

LONDON, Printed by G. Eld and M. Flesher. 1621.

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Mercies Workes corporall.

TO feede the Hungry.

To giue drinke to the Thirsty.

To clothe the Naked.

To ransome the Captiues.

To harbour the Harbourlesse.

To visit the Sicke.

To bury the Dead.

Mercies Workes spirituall.

TO correct the Sinner.

To instruct the Ignorant.

To counsell the Doubtfull.

To comfort the Sorrowfull.

To beare Wrongs patiently.

To forgiue all Men.

To pray for others, euen our Enemies.

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To the truly Noble in Vertues (the perfection of Noblenesse) the most Illustrious Honor of his noble House and Name, The Right Honourable, Iohn Earle of Bridgwater:

This Sacred Poem is most humbly consecrated, as a Testimony of his especiall loue and seruice,

BY

Your Lordships faithfull honorer, RAPHE CRANE.

THE AVTHORS PREFACE.

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THe Citie had my Birth, my Father (free

Of a much fam'd, & royall

Marchant-Taylors.

Company)

With good esteeme bore offices of worth:

My education past, I then went forth,

And tride the Aire of diuers noble Counties,

There tasted some free fauours, gen'rous bounties.

[Page] Much variation I haue had since then

With one blest Gift, A Ready Writers Pen,

(The vse whereof (without vaine-glory told)

It not extinguish'd yet, though I am old.)

First was I seuen yeares Seruant, painfull Clarke,

Vnto a Clarke o'th' Counsell, and did marke

Within the circuit of those hopefull yeares,

The goodnesse and nobilitie o'th' Peeres,

Those reuerend Lords, those Counsellors of State,

Vpon whose vertues I must meditate

While I haue breath; and praise while I am able,

Each gracious

Cl: of the Couns:

Second of that honour'd Table.

[Page]And (as a thankefull Riuer, that doth send

His Tribute to the Ocean) I commend

One speciall Sacrifice (with heart sincere)

Vnto his worth whom I call'd Master (there.)

That (haplesse) thence I sl [...]pt, (wanting firme hold)

I only sigh the fate, but leaue 't vntold.

The Signet and the Priuie-Seale was next,

(Those deare Colleagues) who giue me for my Text

A Field of honour, and shall be my Song,

Whilst Fame a Trumpet hath, or I a Tongue.

Some gentlenesse from thence I still possesse,

Which makes their goodnes more, my sorrowes lesse.

[Page]To th' Tribe of Leuy (heauens chiefe Miracles)

I haue done seruice, writ their Oracles;

Which so diuine Instinction doth infuse,

(For their blest sakes) Ile make my Soule their Muse,

And pray with the best power my zeale affords,

All happy Gifts, to crowne their sacred words:

The Holy Ghost, in Clouen Tongues and Fire,

Descend on them, when they good things desire.

But most of all doth my laborious hand

'Mongst the renown'd and learned Lawyers stand

A Monument; each Office, and each Court

Vouchsafing me such matter of Report,

[Page]That if my voice to th' utmost world could stretch,

Eu'n thither should their fames and honours reach.

And some imployment hath my vsefull Pen

Had 'mongst those ciuill, well-deseruing men,

That grace the Stage with honour and delight,

Of whose true honesties I much could write,

But will comprise't (as in a Caske of Gold)

Vnder the Kingly Seruice they doe hold.

Should there be here a harsh obiection cast,

Why (hauing tride so many wayes, and past

So many places) All, or none of these,

Could me establish: (oh) let them but please

[Page]To note what I haue heard some Merchants say,

That what they'ue got on Land, they'ue lost at Sea;

'Twill stop the current of that crook'd conceit,

And light vnto constructions farre more streight:

For so (God knowes) haue I by Stormes and Floud

Of Time and Sicknesse, lost my Land-got good.

Loe, this hath beene my lifes sad Pilgrimage,

Vnto this houre (the Euening of my Age)

Citie and Countries I haue seene, and Court,

And in them some of each degree, each sort,

Of each Sex too (for eu'n my willing duties

Reflected haue vpon some Female Beauties)

[Page]To whom my Soule hath vow'd such deare affection,

I shall not giue it ample satisfaction,

If Deaths darke-night, my sight-depriued eyes,

A shaking hand, or ought else should arise,

Ere I had consecrated (with my Name)

Some speaking honour to their liuing Fame.

And 'mongst all them, whom I haue (thus) obseru'd,

You stand in a chiefe place, and are (thus) seru'd:

True worth will neu'r esteeme't a wandring Shift,

For a poore man, in a poore well-meant Gift,

To tender his hearts-zeale; but take't aright,

As Christ accepted the poore Widowes Mite.

[Page]Doe you but so, and of the Leapers ten,

Ile be the Tenth, and humbly come agen,

And pay my vowes, and in a way more knowne

Sing double honour to your vertues showne.

The humbly deuoted, R. CRANE.

The Works of MERCY, BOTH Corporall and Spirituall.

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MAn of polluted lips, dar'st thou aspire

So high a Worke? Call for celestiall fire:

Inuoke some holy hand to guide thy pen,

Some circumcized heart, to teach thee [...] when

Thou but conceiu'st a verse, sett'st downe a line,

Sigh for thy state, weepe for those sinnes of thine

Those Actuall ones, that Iustice haue cald downe,

And made th' Almightie with an angrie frowne

Fright Blessednesse from thee, making thy life

A Vale of miserie, a Den of strife;

Scarce suffring thee, in almost sixtie yeeres,

See ought but dangers, mischiefes, debts, and feares;

Laying on thy Soule such heauinesse, such woe,

As, but his Mercy helpe thee, thou must goe

(And speedily) vnto a Graue, forlorne,

Wayling, and wishing thou hadst neu'r beene borne.

[Page]Alas, but what am I, that he should daigne

In his abundant Grace, to raise againe

Me (groueling earth) that in confusion lies,

Not daring to his Throne erect mine eyes?

O my deiected Spirit, rowse thy selfe,

Be not with cares (as worldlings are with pelfe)

Wholly be-numm'd: thy God (benigne, and good)

Knowes eu'n for thee, thy Sauiour shed his bloud:

Be thou but penitent, and he will smile;

Wash thee with Teares, and he with sacred Oyle

Will cheere thy lookes, and thou shalt cleerely see

The louing kindnesse he intends to thee.

The Scales are falne already: I behold

Diuine Infusion (happy man) am told

That his blest Prouidence (neuer forsaking)

Did first excite thee to this Vndertaking:

He bids thee write; relie on him, and send

Thy prayers vp, and he will fairely end

This thy designe, and thou shalt comforts finde,

Both to thy trauaild life, and troubled minde.

Lead by this Fiery-Conduct (this darke night)

Loe thus I wander, (hopefull Israelite)

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MERCIES FIRST WORKE CORPORALL: To feede the Hungrie.

WEll may this Worke ('mongst all true Christians blest)

Be plac'd as a Fore-runner to the rest;

By night the Pillar, and the Cloud by day,

By which all Mercies Workes may finde their way:

[Page]For the sharpe sting of Hunger to asswage,

Being an affliction that feeles greatest rage,

Off-spring of Famine, that, of Plagues the third,

Threatned for sinne, in the most sacred Word,

By how much it appeares the bitt'rer griefe,

The fairer Mercie shines in the reliefe:

Then, to giue Bread, implies Gods worke in heauen,

Since Christ (the Bread of life) was to vs giuen,

When we had staru'd Soules: dutie bindes vs then

To comfort the necessities of men:

And while w' haue time our charitie must be showne

Not leaue it to be done after wee're gone,

[Page]By the slow bountie of anothers aid,

Who perhaps too, by thy example swaid,

Will part from nothing till his dying day,

So may thy Goodnesse be lost euery way,

And tost from ones Trust to anothers care,

Till there be nothing to trust to but Aire.

Christ is the Bread of life; Dole then at death

Is but dead charitie: whilst God giues breath,

Be thou a giuer to those stand in need,

And with thine owne eye see the hungrie feede:

Then on the next thou canst not chuse but thinke,

Feeding the Staru'd, thou'lt giue the Thirstie drinke.

[Page]So by one step of Mercy, thou'lt ascend

To the full height of goodnesse in the end:

Climbing the Corporall Workes, there will appeare

Then Iacobs Ladder (the Spirituall) cleere.

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MERCIES SECOND VVORKE CORPORALL: To giue drinke to the Thirstie.

ANother raging enemie, like the first,

Sets vpon man (afflicted) and that's Thirst,

Terror of Surfets, and that plague his fell

Vpon full bowles; witnesse that wretch in hell,

(Who shewes the torment best) when all his song

Was but for one poore drop to coole his tongue:

[Page]But Christ, that sets reward to him that giues

But a poore cup of water, and releeues

His Christian brothers want, his thirst t' appease,

Held it too deare for that rich Gluttons ease.

What charitie can lesse, then to afford

A cup of water? Yet with Christ thy Lord

It has a rich acceptance: which shewes plaine,

Mans poorest Almes are not bestow'd in vaine.

Marke but the Blessings that are showr'd from heauen

On this (the feeblest bountie can be giuen)

The Lord shall satisfie thy soule in Drought,

Make fat thy bones, thy courage bold and stout,

[Page]And like a watred Garden thou shalt grow,

Nay like a Spring, whose waters euer flow.

Thy Barnes shall cracke with plentie for the first,

For this, thy Presses with new wine shall burst.

Here are two Steps: if thou canst get so farre,

I know thou'lt cloath Need when thou seest it bare

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MERCIES THIRD VVORKE CORPORALL: To clothe the Naked.

HE that did first vncouer Nakednesse,

Had the first curse from man, whose tongue did blesse

At the same instant his two other Sonnes,

In whose acts the first modest Storie runs.

We're taught by Gods Law, we should not with-hold

Our brothers garment, (his defence from cold)

[Page]And call'd his couering: which instructs vs still

How well this worke is pleasing to Gods will,

To clothe the Naked: To incite vs more

To this most seemely Mercy to the poore,

The Lord himselfe the first example show'd

On our first Parents, whom he (naked) cloath'd.

Humanitie instructs vs to this care,

And creatures that no name of Reason beare:

That gentle Bird (tender and kinde to man)

Seeing the barenesse of a Christian,

Will couer him ore with leaues before it rest,

Then sing a dirge vpon his mossie brest.

[Page]Who can so dull a Charitie professe,

But will, of all wants, pittie Nakednesse?

If nothing stirre him vp, this only can,

He sees his first Shame in an Vncloath'd man.

That thought I hope will raise him to this deed,

To which, being mounted, he will still proceed;

And hauing got three steps vp, he will see

In what distresse and wants poore Prisoners be.

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MERCIES FOVRTH VVORKE CORPORALL: To ransome Captiues.

THe more the charitable man proceeds,

Flow greater miseries to meet his deeds:

If he looke now with Mercies melting eye

Into the Gaoles where wretched Prisoners lie,

Foure miseries ioyn'd in one he there shall see,

Hunger, Thirst, Barenesse, and Captiuitie:

[Page]He then that truly cleeres this combinde griefe,

Fairely sets off foure workes in one reliefe.

This (amongst all afflictions) most extends,

When man lies lock'd both from his meanes & friends:

Sure, from th' infernall Lake 'twas first deriu'd,

For so, lost-Soules lie of all ioyes depriu'd:

'Twas the most cruell punishment indeed

That euer was deuis'd to vex true Need;

To make Necessitie more helplesse; Want

More miserable; Scarcitie, more scant:

As who should say, Wee'll inuent plagues anew,

Wee'll barre all meanes, and see what heau'n will doe.

[Page]Such are the mercilesse Creditors, that ioyne

Miserie to want, as they doe bloud to coyne

Deuouring widowes houses vnder colour

Of long lip-praying, making their plague fuller.

Let Prisons swallow needie Soules no more,

But rich Trust-Breakers that haue made 'em poore:

On this thy Charitie may boldly venture,

Cleere 'hem of True-men, that great Theeues may enter;

For now there is no roome, nor would it hold,

To put vp Sheepe and Goats both in one Fold.

If thou desir'st this wrong but to redresse,

Ile trust thy Mercy for the Harbourlesse.

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MERCIES FIFT VVORKE CORPORALL: To harbour the Harbourlesse.

THis hospitable Mercy stands in need

Of small incitement, it has beene a Deed

So gloriously requited, that none can

Denie that succour to a Christian;

If he remember how the times of old

Haue beene rewarded, he will neu'r grow cold:

[Page]For Truth proclaimes it (then to be beleeu'd)

In Strangers shapes Angels haue beene receiu'd:

So Abrahams Hospitalitie was blest,

And the like charitie in Lot exprest,

Which past not vnrewarded, for next Morne

From burning Sodome he was safely borne.

This were enough (from all) this worke t' extract,

Seeing such Blessings purchas'd by the act:

Say we receiue not Angels, we are sure

To entertaine Christ, which is farre more pure,

(In his afflicted members) this too we win,

Letting in Charitie, we shut out Sin;

[Page]And this good more: if cheerefully thou impart

Thy house to Christ, hee'll come into thy heart:

Then putt'st thou on all workes of blessed kindes,

Thou'lt run to visit those whom Sicknesse bindes.

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MERCIES SIXTH VVORKE CORPORALL: To visit the Sicke.

THe motiues that should most perswade dull minds

To offices of Mercy of all kindes,

Are to consider well how like they looke

To all Gods Workes, the Glasse, the sacred Booke,

Which shewes 'hem cleerely to mans mortall eye

That he might follow 'hem more effectually.

[Page]Here is a Mercy (though it seeme a paine)

Which God begins, to draw vs on againe,

The Sicke to him, the healthfull to the Sicke,

Both for his glory, to keepe Mercy quicke.

We say of them which haue a Sicknesse on 'hem,

These words, Gods visitation is vpon 'hem:

Shall not we visit whom he visits then?

What worke can be a glory more to men,

Then reuerently to second (yet most free)

Gods visitation with our companie?

To be a visitant there where God is chiefe,

And the first visitor, can this be griefe?

[Page]Or Shame? or Danger? Say the last it be,

Thy comfort is, the same God visits thee:

And when thy health's restor'd, more care thou'lt haue

Both of the Sicke, and those that want a Graue.

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MERCIES SEVENTH WORK CORPORALL: To burie the Dead.

WIth this fit care did Abraham first begin,

And bought a Field to burie his Dead in:

And Ioseph was the first that honour gaue

To the dead Corps, embalm'd it for the Graue:

Nay God himselfe (which should moue most of all)

Gaue Moses in a valley Buriall.

[Page]More: marke the glorious promise of his Truth,

No Blessing beares a fairer spring, or youth

In the most beautifull Word: marke it agen,

Let it be grauen on the hearts of men;

Where ere thou find'st the dead, haue this regard,

Take 'hem, and burie 'hem; and for reward,

Ile giue thee (in this gift comes all in one)

The first place in my Resurrection.

Tobit, amidst his precepts to his Sonne,

Gently warnes this, as needfull to be done,

When I' me dead, burie me: and next of all,

(As if he scarce had spoke of Buriall)

[Page]Bids the same Care he of his Mother haue,

Whom, when She dies, seale vp in the same Graue.

Thus, when thou hast perform'd the last request

To the Works Corporall, and Interr'd, in rest,

With a cleere Conscience, and vntroubled heart,

Thou maist lay claime to the Spirituall part.

These made Paralells.

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Corporall. | Spirituall.
To feede the Hungrie. | To correct the Sinner.
To giue drinke to the Thirstie. | To instruct the Ignorant.
To clothe the Naked. | To counsell the Doubtfull.
To ransome the Captiues. | To comfort the sorrowfull.
To harbour the Harbourlesse. | To beare wrongs patiently
To visit the Sicke. | To forgiue all men.
To burie the Dead. | To pray for others, euen our Enemies.

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MERCIES FIRST VVORKE SPIRITVALL: To correct the Sinner.

TO feede the Hungrie, Mercies first degree,

May with this first Spirituall par aleld be:

For a Stray-Sinners-Soule that long hath swaru'd

From Christ (lifes Bread) may be cald hunger-staru'd.

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Then to Correct, and turne that Soule to Good,

Is rightly said to giue Spirituall Food.

So much for the Coherence: and through All

The Corporall Workes so meet Spirituall.

GOd rebuk'd Laban, 'cause he did pursue

Iacob; Christ Paul; Paul rebuk'd Peter too

Boldly and openly▪ which shewes we ought

To reproue Sinne in any: 'tis so taught

Throughout the word, by Law, and by the Lambe,

Who all-obedient, for the obedient came.

List to the counsell of the Holy Ghost,

Where dwels all goodnesse plentifully most,

[Page]If thy weake brother through temptation fall,

Restore him, ye that are Spirituall.

So sayes the Spirit of all comforts beautie,

Which shewes this worke is a Spirituall dutie:

It is a Mercy to the Soules of men,

And brings 'hem to the way of life agen.

One dutie so depends vpon another,

He that Corrects, will sure Instruct his Brother:

(Coheres with that before, for he that feedes

The hungrie, will giue drinke to him that needes)

'Tis such a Golden-chaine, so linck'd together,

In Soule, and Body, 'tis the same in either.

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MERCIES SECOND VVORKE SPIRITVALL: To instruct the Ignorant.

TO giue the Thirstie Drinke, the second Act

Of Mercy Corporall, is this Mercies Tract:

For what is Ignorance but the fearefull Thirst

And drought of knowledge, in Gods wrath oft curst,

Swearing the Erring and Idolatrous Brest

Should neuer enter into his faire Rest.

[Page]In warres of Ignorance they are said to liue,

And Fire and Thirst are the fair'st fruits wars giue.

I giue you Milke to drinke (saith Paul) not Meat,

Which shewes the faintn [...]sse of an Ignorant heat.

God cals the Glory of the Ignorant, Drought,

And like men famish'd their lifes ioyes goe out.

Instruction, like a Riuer, then let in,

Waters the Soule that lay eu'n parch'd with Sin:

And marke their glorious reward that doo't,

They that to right wayes turn the wandrers foot,

Themselues like fixed Stars (who Erring neuer)

Shall in th' eternall kingdome shine for euer.

[Page]'Twas the Command Christ his Disciples gaue,

Goe teach all Nations (willing all to saue)

And what makes perfect his Command, Baptize,

That in their Soules a heauenly Spring might rise.

Then to instruct the Ignorant, is to giue

Spirituall Drinke, by which the Soule may liue.

When Food and Drinke's giuen, diuine Charitie saith

Counsell the Doubtfull, clothe the bare in Faith.

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MERCIES THIRD VVORKE SPIRITVALL: To counsell the Doubtfull.

TO clothe the Naked, (that third Step in Grace)

With this Spirituall Worke may ranke in place:

There's Nakednesse in Soule, which is in Man

The greatest want, when Christ is not put on;

His Sufferings, his Righteousnesse, his Merits,

Which are the vestments that adorne meeke Spirits.

[Page]Those Soules are deckt with Graces, and shine most,

Set with the Counsels of the Holy Ghost.

Then to be Doubtfull, and of hard beliefe,

Is miserable Nakednesse: a griefe

Which most needs Counsell, and best power of Man,

Since it first prou'd the Iewes Reiection.

Faith is that Wedding Robe; in which not drest,

We are disgrac'd, and turn'd out from the Feast:

Which still confirmes th'vnseemelinesse of Doubt:

Faith's call'd a Brest-plate: if we walke without,

We are not only bare, but want Defence,

And euery Euill knowes our Indigence.

[Page]Euery temptation wounds, with the least touch,

The force, though weake, the Doubter helps it much,

And sticks-in his owne Arrow; his flesh cleaues

Wide ope to Ills, whose heart no Faith receiues:

He that to this Soules Succour lends a hand,

Helpes to remoue this house, built vpon Sand,

And sets it on a Rocke, (his Sauiours Trust)

To the next Worke of Comfort hee'll be iust.

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MERCIES FOVRTH VVORKE SPIRITVALL: To comfort the Sorrowfull.

TO Ransome Captiues, the fourth Mercy plac'd

In the first Ranke, may with this Work be grac'd.

There are Spirituall Captiues, when within

The Soule lies geyu'd with Fetters made of Sin,

Chain'd to despaire, and Guilt of ill demerit,

To Comfort, is to Ransome such a Spirit:

[Page]Or at the least, to set the minde in frame

With the sweet thought of their Redeemers name:

That sacred Ransome for all penitent men,

Loaden with Sorrow, for their load of Sin.

To this most beautious Mercy (saith Saint Paul)

Gods speciall Attribute, may moue vs all.

The God of comfort, being Gods glorious name,

Whence we receiuing ours, must giue the same

To the afflicted Conscience, ease her load

With what our selues are comforted of God.

Christ in sweet words makes knowne himselfe to be

The Lord of Comfort, saying, Come to me

[Page] You heauy loaden: what can more be nam'd?

The Holy Ghost, hee's generally proclaim'd

A Comforter: his speciall worke on Earth,

Is to raise Ioy vpon our second Birth.

Well with a Christian may this Worke agree,

So Starre-like fixt in the whole Trinitie,

To light and guide Compassion in Mankinde,

That the next Worke it may the easier finde.

He that lends pittie to griefes mournfull song,

Patience will blesse his Soule to beare a wrong.

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MERCIES FIFT VVORKE SPIRITVALL: To beare Wrongs patiently.

TO giue to those a harbour that haue none,

Was a Worke Corporal in the fift place shown;

As Patience now in this Spirituall forme,

Which has a welcome for wrongs sharpest storme:

And to giue Iniuries house-roome, is no more

Then to lodge Enemies, distressd and poore;

[Page]Which makes our Acts the nobler in their course,

And puts our Euils to the weaker force:

"As wrath consumes it selfe, oppos'd by none,

"So Iniuries endur'd, their stings are gone.

That God, which (last) of Comfort held the name,

Is (here) the God of Patience; both the same:

By his long-suffring, Penitence workes our peace,

And by our Patience we our Soules possesse:

Our Patience hauing a possession then,

Who should lodge there, but Iniuries of men?

That place to Euils properly belongs,

"The house of Patience, is the Inne of wrongs.

[Page]The holy Prophets are before vs plac'd,

As precedents of Patience; but most grac'd

By Christ, and his Endurings: witnesse Scornes,

Spight, Blasphemies, Reproches, Buffets, Thorns,

Last his most pretious Suffring, that excels,

And has rais'd Patience 'boue all Vertues else;

And for the Thornie-Crowne, prickt it with Stars

Shining through Corporall or Spirituall Wars.

Who would not beare wrongs, since i'th' end they proue

All Iewels, set about their Crowne aboue?

Without the next, impossible he should liue;

He that beares wrongs, will graciously forgiue.

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MERCIES SIXT VVORKE SPIRITVALL: To Forgiue all men.

THe Visitation of the sicke, the sixt

Of Corporall Workes, is with this Mercy fixt:

For on the Bed of Sicknesse, harshest men

Will both forgiue, and aske forgiuenesse then:

That time, the most reuengefull Spleene will melt,

In teares, and not in bloud, his Reuenge felt.

[Page]The motiue then to draw this good Worke on vs,

Is to thinke still that Sicknesse were vpon vs:

And as the Worldling when hee's sure to die,

Will then giue all, no man more liberally;

For reason of his Bountie this we giue him,

Because he can nor keepe, nor carry with him:

So he that's most reuengefull, most malitious,

Will shew himselfe in that kinde then least vitious:

When Visitation, like a frostie Night,

Bindes vp the Riuers of his Bloud and Spight,

If he be good, and a right Christian,

He will forgiue (as Charitie ties man)

[Page]If he be neu'r so vilde, hee'll forgiue then,

In that he has no power to iniure men.

Howeuer, by this blest example liue,

Because our Christ forgaue, let vs forgiue:

For his sake honour it; and in this respect,

It being the speciall marke of Gods Elect:

The next will sweetly fall into thy way,

For he that pardons, will be apt to pray▪

[Page]

MERCIES SEVENTH WORK SPIRITVALL: To pray for others, euen our enemies

THe burying of the dead, not disagrees

With this Worke, Praying for our Enemies:

For as Obliuion's said to be a Graue,

And Ills (forgotten) their true buriall haue;

So when we pray for foes, we there comprise

The funerall of all our Iniuries,

[Page]Neuer in life to be remembred more,

But like things buried, seal'd, and couer'd ore:

This praying-loue, which makes vp Charitie best,

And both, faire Mercy in this Tract exprest,

Is like a Toombe-stone here vpon Deaths Inne,

And couers the great multitude of Sin.

Blessed Saint Steuen thus with loud voice cride,

And buried his foes wrongs before he dide,

Lord, lay not to their charge this sin (though deep)

And when he had thus spoke, is said to sleepe,

To shew the meeknesse of his death, and that

Wrongs were no sooner pardon'd, but forgot.

[Page]It is a Mercy that Christ lights vs to,

Forgiue them, for they know not what they doe:

Your enemies loue, do well to thē that spight you,

Blesse thē that curse, & pray for thē that smite you

Mongst Mercies works this shines the speciall Iem,

Both to bring wrongs to th' Graue, and pray for them:

As Christian Charitie vses this remorse,

Prayers are oft said ouer an ill mans coarse

(To the worlds iudgement) which this worke implies,

We ought to pray eu'n for our Enemies.

Who loues these Works (both wayes in number seuen)

Will shine 'mongst men, and be a Starre in heauen.

FINIS.

Information about this book

Title statement

The vvorkes of mercy, both corporall, and spirituall

Crane, Ralph.

Edition statement

1621

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-11 (EEBO-TCP Phase 1).

ID [DLPS]

A19556

ID [STC]

STC 5986

ID [STC]

ESTC S109020

ID [EEBO-CITATION]

99844671

ID [PROQUEST]

99844671

ID [VID]

9504

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A19556)

Transcribed from: (Early English Books Online ; image set 9504)

Images scanned from microfilm: (Early English books, 1475-1640 ; 954:05)

Source

— The vvorkes of mercy, both corporall, and spirituall, Crane, Ralph..

Extent

[64] p.

Printed by G. Eld and M. Flesher,. London :: 1621.. (Dedication signed: Raphe Crane.) (In verse.) (The words "corporall, and spirituall." are bracketed together on the title page.) (Signatures: A-D.) (The first leaf and the last leaf are blank.) (The dedication comes in three versions: (1) to L. Munck; (2) to John [Egerton] Earl of Bridgewater; (3) to Mrs. D. Osborne.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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