unto the utmost of our power considering them as tyed to us in bands of humanitie and further indeared in the bowels of CHRIST dying for them as for us Mercy is at both ends of this verse the Duty in the beginning the Reward in the close the grace to shew the mercy of man the blisse to find the mercy of God And mercy is assured to the mercifull because our mercy by Gods ordinance effectually workes to the procuring of his and that it may not irke us to be exercised about misery the proper object of Mercy mercy is thereby ingaged to us to free us from all misery and because the mercifull respect not so much the merits as the miseries of men therefore mercy is made over to them that as St. Thomas speaketh They may receive more then they deserved or could have desired Now forasmuch as the miseries of men are either of Soule or Body mercy regards both and disposes to give not onely corporall but spirituall almes which are to be preferred before them according to the prelation of the soule before the body in which the poore may equalize the rich counsell comfort correct forbeare forgive pray for others Some of which at least wee may extend to the proudest 〈…〉 their scornfull spire who would 〈◊〉 iâ— take other kindnesses from our hands As STEPHEN can pray for SAVE and those that stâ—â—ed him whether they will or not and therein further them that would not have received other curtesies from him moreover the Lord IESVS takes to himselfe the reliefe of the soule as well as that of the body agreable to the sentence of St. Gregorie b In Ioh lib. 14. c. 27. Ita cum nescienti cuilibet rectum consilium datur hoc ille accipit cujus membruÌ„ est qui eruditur As when victuals or rayment is given to the needy the Lord witnesseth that hee received it so when good counsell is given to any ignorant hee receives it whose members they be that are instructed Hereupon the Righteous that know the worth of a soule tender it in all offices of piety but the more part of us are not so respective of our Friends soules as God commands us to be of our enemies Asse Exod. 23.6 Which blessed Chrysostom observes saying c Tom. 5. serm 91. Wee will helpe vp an Asse fallen downe but wee neglect and despise the soule of our Friends gravelling under worse burthens then can oppresse an Asse and wee smite them not kindly when wee see them goe shamefully into Taveâ—â—es c. * Tom. 5. ser 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the better remembrance I will reduce what I intend to deliver touching Mercy expressed to the Spirits of men to the particulars of compaâ—â—â—oâ— correction pardon For the first the mercifull are compassionate and despise not others incurable weaknesses but labour their helpe in mercy and gentlenesse Iude vers 22.23 Reason and naturall love moved 〈…〉 that 〈◊〉 should pitie the Soule that 〈…〉 d 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more will grace and Christian charity cover and recover infirmities concealing what stands with our vocation 〈…〉 and morally wiâ—â—ing 〈…〉 men in their wants heale their maladies not upbraid exasperate deride make table-talke and Towne-talke of them In other men wee should consider our selves In aliis hominibus nos ipsos cogitare debemus Lictant 6. 10. and reminding what we have beene or might have beene or may be put on bowels of fellow-feeling to them Galath 6.10 Tit. 3.3 and murmure not that God spares the worst livers as St. Augustine perswades e Noli quia tu transasti velle misericordiae Dei pontem subvertere c. in Psal 93. Have not thou a will because thy selfe art over to turne aside the bridge of Gods mercy Our Saviour Matth. 9.13 applyes that of Hos 6.6 I will have Mercy and not Sacrifice to exalt charitable interpretations above harsh constructions and patient striving to reclaime sinners before ungentle use and aversation Mercy to say pitie of our neighbour is his evils whereof sinne is the greatest and endeavour to redresse them is a direct service of God and another guesse signe of one sincerely religious then much hearing reading receiving which with all formalities profit not to salvation without mercy This mercy releeves more convents more then proud separation and storming against Sinners I reade in the lives of the Fathers f In vit Patrum l. 2. In L. contra fornicationem fol. 122. Neque possibile est ut cum duritia ausseritate facile ab intentione sua aliquis revocetur quia nec Daemon expellit Daemonem sed magis benignitate eum revoca ad re quoniam Dominum Deus noster consolando ad se homines trahit That it is not possible that any one should easily bee withdrawne from his intention by hardâ—esse and rigour for neither doth Devill expâ—ll â—â—vill but 〈◊〉 him to thee by kindnesses for even the Lord our God drawes men to himselfe by mercies and comforts Be wee therefore practisers of mercy in admonishing perswading advising them that are 〈◊〉 the way removing all stumbling blockes from before them alwayes praying for them and ready to prevent them with offices of best love If you of the Laitie would so exercise mercy St. CHRYSOSTOME holds g In Hebr. hom 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you might reforme mee things among your selves then by your publike Teachers because you converse much together and mutually know each other and have speciall interests in one another Have you not read or heard how in the first flourish of Christianity the Church was propagated and the world astonished by acts of Mercie Ah! that mercifull men are tooke away and in lieu of them is risen up a roote of bitternesse that cannot afford so much as a sweet looke or kinde word be peremptorie to condemne all they dislike but who seekes to reclaime men with goodnesse and by mercy to amend them and make such as God would have them CHAP. II. Of the mercy exercised in Correction and pâ—rdon ARNOBIVS a In Psal 〈…〉 comparabile 〈…〉 est quaâ—â—◠〈◊〉 quicunque super 〈◊〉 terra 〈◊〉 estâ—â—â—tur 〈…〉 junior doth not without ground puâ—naunce it an incomparable gift of GOD that any righteous man is held ouâ— before us upon the face of the â—â—th and that hee â— blessed who hath the happinesse to knoâ— a 〈◊〉 of God that may correct him 〈◊〉 and reprove him in Gods love Such correction is either in censuring or in chastising In censuring the mercifull are favourable arbitrators rather then judges of other mens doings For as Cassian declares b Coll. 11.11 aevidens indicium est animae vitioruÌ„ facibus nondum eliquatac in criminibus alienis non affectu misericordiae condolere sed rigidam judicantis tenere censuram It is an evident token of a soule not yet purged from the dregs of vice in other mens offences not
i Give Erogando quod habes bonum Forgive Remittendo quod pateris maluÌ„â— St. Aug. hom 29. Give by imparting of the good thou hast forgive by remitting of the ill thou sufferest by which two the most learned Father avouches sinnes to bee done away and that wee make Quasi faenus trajectitium This forgiving Mercy consists in remission of all displeasure and rancour against men cleeres the mind of all ill thoughts and wishes to them as our Saviour forgave the world his death and namely them that had most hand in it most effectually desired God by the sweet relation and affection of a Father to forgive them also Luke 23.34 Which was gloriously imitated Act 7.59.60 by the blessed Protomartyr Who as St. BERNARD dilates it k Serm. de S. Stephano clamat voce magna quia magna utique charitate positis genibus quia vera humili simplicitate pro se orans stat â—rigitur pro lapidantibus flectit genua quis audivit unquam talem Cryed with a loud voyce because in great charitie upon his knees because in sincere and humble integrity hee prayed for himselfe standing for them that stoned him kneeling for that hee more doubted of audience for them then for himselfe and would as devoutly intercede for them as hee could for himselfe in the greatest hazard Imitate thou thy Lord and his faithfull servant and if thou beest not able to pray for thy trespassers beware of imprecations against them for so through Gods helpe by daily growth thou shalt proceed at length to supplicate for them * Vener Bed In Lac. 23. Mercy moves and shines in its owne spâ—â—â—â— whâ—â— Charity hath a perfect worke in us 〈…〉 consider the evill of men against us CHAP. 3. as their misery not ours Here is the perfection of Mercy and wee are perfect as our heavenly Father is perfect when we are thus mercifull as hee is mercifull Matth. 5.48 with Luk. 6.36 And therefore the holy Doctors have ever urged this as the touch-stone of Christianitie and most certaine tryall of sinceritie in grace CHAP. III. Of Mercy which the mercifull obtaine and how they finde Gods mercy in the foresaid exercise of their mercy THe mercifull shall obtaine Mercy and it is the excellencie of this grace that it is returned upon it selfe for a reward there can no higher blessing be given for mercy then mercy it is the blisse of the soule to be Gods Euchamah The word they shall obtaine mercy imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Mercy is the originall of all recompence comming to the gracious mercy that God entred into a covenant of grace with them that hee makes exceeding precious promises to them that hee concurres with us to good and elevates that good in his CHRIST all is Mercy The same word intimaâ—es that not alone grace and glory but the mercy of God which transcends all glory shall be given in retribâ—â—â—oâ— of the workes of mercy touching which 〈◊〉 you shall 〈◊〉 Sâ— AVGVSTINE a De correptione gratia c. 13. cum enim dicitur judicium fine misericordia illi qui non fecit misericordiam manifestatur in his in quibus inveniuntur bona opera misericordiae judicium cum misericordia fieri ac per hoc etiam ipsam misericordiam meritis honorum operum reddi Mercy shall be rendred in just judgement to the merits of good workes CHAP. 2. for when it is said he shall have judgement without mercy that hath shewed no mercy it is manifested that he in whom are found the good works of mercy shall have judgement with mercy and thereby also that mercy it selfe is rendred to the merits of good works Now to give a briefe view what divine mercy is obtained by the severall exercises of mercy forementioned 1. They that are tender to others in their weaknesses shall have experience of Gods pitying them in their infirmities and in the depth thereof cherishing the sparke of his grace For as St. Aug sayes de civitate Dei l. 20 30. The Iewes are there compared to a broken reed perdita integritate and to smoaking flaxe amisso lumine Es 42.3 CHRIST will beare with their deficiency in knowledge and obedience 2 God is not strict to enter into judgement with them that forbeare judging Matth. 7. â— 2 but at his tribunall conceales the sinnes of the righteous who used not to publish their neighbours defects whereas after St. CHRYSOSTOMES fine observation b* Hom. 3 ad Pop. Antioch Rash judging others agravats our owne judgement for God will pronâ—unce sentence against us not onely according to the nature of our sins but also according to our judgement of â—thers Likewise the merciful providence of God ordereth that they who be indifferent in weighing the actions of others â—eâ—t wiâ—h answerable dealing from others Luke 6.38 Which confers much to their quiet and contentfull living when as they that like Ismael have a hand against every man Gen. 16.12 are required with having every mans hand against them in Plauâ—â—â— his phrase they are friends to no men and have all men their foes CHAP. 3. Common censurers that approve none are disallowed by all In Bacchid Nullis amici sunt inimicos ipsi in se omnes habent Shortly thus they who by vertue of their callings rebuke the world publikely of sinne and curbe offenders albeit they exactly observe rules of Mercy shall have their judges and ill tongues walking against them as the Lord IESVS had and DAVID that sang of Mercy and Iudgement was rewarded evill for good yet in ordinary converse they that be out of office and bee no medlers neither censorious are generally well spoken of Agreable to that of St. AMBROSE c In exhortatione 〈◊〉 virgines si aâ—â—i dâ—rogaveris is aliâ—ona Itagua flagellum non metaes If thou keepest thy owne Tongue sâ—â—m evill speaking thou shalt not neede to feare the scourge of another mans tongue Iob 5.21 Thirdly they that execute justice in Mercy shall taste the mercy of God even in the cup of Iudgement and be able to repeate after the Psalmist Psal 129.75 Thou hast afflicted meâ— in very faithfulnesse in the truth of thy loving mercy and according to the league of grace favourably offering thy selfe in all thy wayes all Gods judgements in this life are directed by hiâ—â— and All Gods ayme 〈◊〉 the good of men That of Galielâ—â—â— Ahiâ—â—dâ—r aâ—fiâ— d In summa 〈◊〉 l. 1. c. 14 â— 5. Proprie loquendo â—â—â—quam Dem inflixit 〈◊〉 in praesenti ad iâ—itium â—ternâ— damnatianis nisi secundiâ—â— evenâ—â—uâ— quantum eâ—â—m ad intentiâ—em Dei quantâ—◠〈◊〉 sâ—â—rat tam â—enâ—â—i quam Mâ—riâ— Nosâ— sâ—râ—ri instâ—â—â— pâ—â—am â—d 〈…〉 is most 〈◊〉 In prâ—priâ—ty of speech God never inflicted any pâ—â—ishment in this life as â—begiâ—â—ing of eternall dâ—â—â—â—tion but onely in â—â—gard of the 〈◊〉 for 〈…〉 the laâ—â—â—tioâ— of God so â—â—rst 〈…〉 him â—e infliâ—â—ed
to redeeme their sinnes in workes of mercy Redemptio hominis diâ— tiâ— ipsius redime peccata tua elcemosynis Dan. 4. and to doe them for the redemption of thâ—ir sins Not that an all-sufficient redemption for all sins is not made in CHRIST or that any almes can be pleasing out of Christs satisfaction but because the redemption and satisfaction of CHRIST is made over to us by and for almes deeds S Basil ascâ—t def contract qu. 271. which God accepts in CHRIST as a reall penance and revenge for sinne and vertuous under him to prevent sinne and procure not onely spirituall and eternall but even temporall blessings Hence sprang that of the holy Bishop CAESARIUS i Hom. 22. Miseria pauperum medicameÌ„tum est divitum The poore mans miserie is the rich mans medicine because if he duely accommodate the poore in his misery there shall bee a healing of his owne infirmities God extending mercy to the mercifull the Iewes write wittily upon their poore mans box which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Coffer of Righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 21.4 A gift in secret pacifieth wrath a gift presented our Lord CHRIST in his needy members conduceth much to amity and grace with him and gets friends Luke 16.9 CHAP. 5. Our Saviour so farre dignifies the poore as to make them the favourites in his house that as he is received in them so they might receive in him everlasting habitations and the rich be admitted for their sake and good officers about them and thence be moved gladly to minister to them and reverence them as their Patrons Hereupon St. ODO k S. Odo Cluniacensis Caecos claudos Paradisi asserebat futuras ostiarios Ioh. monachus in vit ejus l. 2. c. 4. affirmed the Blinde and Lame to be the Porters of Paradise the Doore keepers at Heaven gate for that men enter by their furtherance and for favours done them looke then what banding there is among men by presents and suits to gaine the assistance of them that have hand in preferring to high places or voice in election to beneficiall and honourable functions such ambition ought there to bee in Christians Elegantly St. Hier. os Pammachlus Supra obitu Paulinae Munerariâ—â— pauperuÌ„ egeâ—â—â—â—â—â—didatus sic 〈◊〉 ad coelum by all kinde of benevolences to joyne the goodwill of the poore and miserable whom our Lord IESUS hath ordained his substitutes here to take Almes hereafter to receive the Almes-givers into Heavenly Mansions CHAP. 6. CHAP. VI. Touching the manner in which the mercifull practise that they may bee blessed THe very name mercy intimates that every act thereof hath an inner touch of commiseration and is from bowels affectionately inclined and earning after the good of others as it is recorded of our Lord CHRIST that in all his doctrines and miracles he was moved with compassion Hence the mercifull doe their good deeds with that cheerefulnesse and expression of true respect and pitty that the receivers are refreshed as much in their manner of doing as in the thing done Pure religion contents not it selfe to give but visits the distressed Iames 1.26 so farre as we may with conveniency wee are to minister unto them in our owne persons and thereby glorifie God in them and comfort them as with the succour given so with the honour done them in giving Historians deservedly give great applause to the incomparable Princesse the Empresse of Theodosius the Great that her Majesty would her selfe visite the sicke and miserable and prepare reliefe for them with her owne Emperiall hands a Declam 5. p. 54. Genus ultionis est pastere non misereri Voluit nos ille mortalitatis artifex Deâ—â— in commune succâ—rrere per mutuas auxiliorum vices in altero quenque quid pro se timeret asserere nondum hac charitas est nec personis impensa reverentia sed fimilium accidentium provili metus communiuÌ„ fortuitorum religiosus horror in altena fame sui quisque miseretur Quintilian holds it a kinde of of revenge to feed and not commiserate and addes that God the Artificer of fraile nature would have us assist in common and by mutuall returnes of helpe every one to testifie in another what he is afraid of for himselfe this is not yet charity nor reverence vouchsafed persons but provident feare of like casualties and religious horrour of common accidents in another mans hunger every one pities himselfe Now then Christians ought not onely to have a naturall fellow-feeling in other mens calamities knowing themselves obnoxious to the like but a consideration of CHRIST that suffered for them and is observed and ministred unto in them Thus the first Christians which St. Chrys also notes b In Rom serm 7. in Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4.25 Put not the moneyes for which they sold their estates in the Apostles hands but laid them at their feet declaring their Faith and the pitie and reverence which they bore the Apostles for they did not apprehend themselves to give more then receive and therefore gave as officiously as the most needy use to receive 2. The grace of this glorious vertue is to be directed with a purity to God and his glory and kept free from ostentation and sinister lookes at vaine glory and renowne among men Which vice doth dangerously shrowd it selfe in this exercise of Religion as highly magnified over all the world and therefore our Master heere put a speciall caveat against it Matth. 6 1 and as cautioned by him the mercifull at the day of judgement when CHRIST makes commemoration of â—â—eir good deeds are brought in saying Lord when did we minister unto thee Matth. 25.37 to approve that their left hand did not know what their right hand did that they aym'd not at notice in their devotions and were as blessed MACARIUS c Hom. 36 pag. 296. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have the righteous how much soever hee labour and how many almes soever hee doth to be affected as if hee had done nothing Iam. 1.27 It is religion to shew mercy because Faith regards Gods will and worship and eyes CHRIST in the judgement and therefore against naturall inclinations inlarges the hand and heart and overcomes unwillingnesse to give he knowes not how to administer an almes that thinks it lost if the poore deserve it not The Philosopher if he likes not the man can finde in his conscience to tender manhood and practise humanitie we must further respect the godhead in our liberality and referre to CHRIST what wee conferre on the poore Plus tibi pecunia proderit si ita deferas pauperi ut conferas Christo almes as a sacrifice must be first offered unto God Heb. 13.16 with a dutifull and holy minde and so communicated to the necessitous And because we therein serve God we are to content our selves with his acceptance and not slacke our
hand though men bee ingrate and misprize our workes It was nobly resolved by St. ISIDORE PELUSIOTE d Lib. 3. Epist 390. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I would gladly be a Benefactour to all and indure punishment as one that injured all rather then be injurious unto any and bee crowned and renowned as a benefactour to all 3. The Righteous is mercifull with discretion and improves his best wisdome in distributing so as may be most profitable to men and honourable to CHRIST Origen in Matth. tract 31. p. 183. especially of Church goods and that which is sacred to Religious uses he reckons it high provideÌ„ce to be ever laying up something in Gods treasurie and assents to the blessed Prelate e Manus pauperis gazophylacium Christi est hom 2. CAESARIUS that the poore mans hand is CHRISTS jewell-house And howbeit God hath not put the measure of our almes doing under necessity of command that somewhat might be left to our devotion and our voluntary abounding in contributions knowne pleasing God to bee the more rewardable yet seeing the Iewes besides many extraordinaries were to give a disme to the poore all indifferency bindes us under the Gospell to exceed what was prescribed them under the Law because of free promises and times of greater grace and our exemption from much expence in sacrifices and Leviticall purifications This makes the wise Christian to rejoyce when an occasion of doing good is tendered him and to looke out for opportunities of dealing Mercie Psal 41.1 Blessed is hee which considers the Poore and tarries not till the needy crave his charitie One man in his need will seeke to thee thou must seeke and finde anothers necessity which holy St. AUGUSTINE f In Ps 146. 〈◊〉 qui intelligit superagenum pauperâ—â— non expectat ut petaâ— aliâ— te quo â—râ—â— inâ—â—gens alium tu 〈◊〉 quaerere indigâ—â—â—â— Tanquam deliâ—â—â—â— fisco redâ—endum affirmes Men will never doe except they constantly lay aside something according to their Revenues as it were a duty that must be payd the King so CHRIST had his Bagge render to CAESAR that which is Caesars and to God the things that are Gods Let God have his tenths his subsidia pro pauperibus And in their Alcoran they have a saying that if men knew what a heaveÌ„ly thing it were to distribute almes they would not spare their owne flesh but slice it into carbonadoes and give it to the poore I have read that the Turkes are wont to send their servants abroad purposely to hearken among their neighbors which of them have most need of victuals money rayment who shall condemne Christians that divert objects requiring mercy and moving to pity Luc. 10.13 4. The right performer of mercy shewes it in simplicity as with a single eye to God against all by-respects so with a single eye to his estate against all vaine excuses of such as have to waste on their lusts in riotous excesses have nothing for Christ in pious uses As men can find money for unnecessary lawing and to satisfie their idle humours and we heare no great complaint of wants till we come to motion for CHRIST But as St. AMBROSE g Ser. 36. Cum dixeris ut aliquid pauperibus largiantur statim tibi objicinat necessitates insiâ—ita suut tributa sunt gravia fiscalia explicare non possumus tanta tibi ingerunt ut quasi reum te statuant quod hoc illos minoris commâ—nere non intelligentes quod omnibus necessitatibus necessitas solutis 〈◊〉 praeferâ—â—dâ— finely sets them out when once you speake that they would give something to the poore presently they alledge against you that infinite necessities are vpon them grievous tributes and taxations that they are not able to pay their compositions and other rates and heape so many things against you that they would almost conclude you criminall that you would so much as monish them of such a businesse little understanding that the necessitie of saving soules should be preferred before all necessities Now the simplicity we treate of is in filling up the defects of other with all that is not requisite to the decencie of our owne state and vocation which appeares equall in all reason for when by right of nature all things were common that the division made by Law of nations CHAP. 7. may stand with justice and not be dammagious to the more part of men they who abound are tyed to supply the want of others out of their abundance Whence CLEMENâ— ALEXANDRINUS learnedly describes h Paed. l. 3. c. 11◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Singlenesse a vertue substracting all superfluities when we detaine nothing idle by us but what we doe not need bestow on others for their use Pro. 3.27 Withhold not good from the owners thereof to whom it is due which justifies the assertion of St. AUâ—USTIN i In Psal 47. Res alienae possidentur cuÌ„ superflua possidentur other mens goods are withheld when superfluities are possest Be wee therefore mercifull as our heavenly father is mercifull perfect as hee is perfect He is perfect that hath nothing defectuous nothing superfluous we are then in our proportion perfect when we are content and faine no causelesse want when we are communicative and keepe no superfluity CHAP. VII Concerning inducements to workes of Mercy 1. MErcy is a weighty matter of the Law Matth. 23.23 a substantiall dutie which many commandements much drive at and hath a precedency above other vertues related to our Neighbours as most resembling God in goodnesse to which it is proper to bee diffusive and participate it selfe to subjects needing and capable thereof and in power to fill up the emptinesse and lacke of indigent creatures without impoverishing it selfe as a In Ep 10. Inter Faustinas charitie ad similitudiâ—em divinitatis dâ—t quod habet habetque quod dederit Graecus saith that charity in similitude of the Deity gives what it hath and hath what it gives Mercy is proper to God he ownes it in speciall manner and stiles himselfe the Father of mercy as taking cause from himselfe to shew mercy not of judgement as receiving inforcement from us to practise b Pater misericordiarum non ultionuÌ„ quia miserendi causam sumit ex proprio judicandi ex nostro S. Bern. in nat dom serm 5. severity and God declares his Almightinesse chiefly in shewing mercy and magnifying it over all his workes in the supporting them in their being Psal 144.9 and in that his omnipotency provoked can forbeare and bee kinde to the ill deserving and punish the worst lesse then their demerits and so exalt mercy over all his workes titles and attributes as the brightest mirrour of divine nature and goodnesse In mercy therefore is our best resemblance of God and for that reason mercy invests men in the venerable name of God Hoc in Deo praecipuum est hoc in potente laudandum non coeluÌ„
Lord my God that they hast counted me worthy to render thine to thee and that of the goods of the world there remaines with me but the third part of a penny which also I bequeath to the poore that are my brethren in CHRIST Beloved why should we not be ever giving since we shall carry nothing with us onely if we have done good workes we shall carry them with us to the heavens or rather as St. ELIGIUS speakes they will carry us with them to heaven Å¿ Oâ—â—ra taâ—tumneo in bâ—nâ— si egerimus ipsa nobiscum ad coelos poâ—taâ—imus imo nos ipsa ad coelum portahunt apud B. Audâ—enum in vit ejus 4. Lâ—stly wee may meditate how almes and acts of mercy for their prelation above other vertues have appropriated to themselves the name of charity devotion good deeds good workes because there is no true religion without them Nay if we go no further then nature leads this vertue beares the name of humanity as very proper to men and because the more humane people be and instructed in liberall arts and sciences the more tender hearted and mercifull hence in all Greece mercy had an Altar and was adored onely at Athens Pausanias in Attiâ—is p. 49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nurcery of learning and humanitie So both Christianity and humanity inforce mercy upon us if wee would bee found true in either wherefore the Apostles mutually exhort each other to remember the poore Gal. 2.10 And sithence all the holy Fathers and Doctours have urged nothing so much on Christians as Almes-deeds and workes of mercy And the Lord IESUS in the representation of his proceedings at the last judgment specifies mercy alone for the grace eternized with his coÌ„memoration All which considered as we have faculty and opportunity let us doe good to all especially to the houshold of Faith Gal. 6.10 doe good without exception to worthy and u S. Isaac Presb. Antioch de contemptâ— mundi c 8. c 52. unworthy as St. ISAAC admonishes by that meanes thou maist bring the unworthy to good because the soule it quickly drawne by temporals unto the feare of God goodnesse is of a victorious nature yet in this case the prescript of St. GREGORY is seasonable to give panem refectionis cum verbo correptionis double food to him that sought but single instruction for his soule with refectioÌ„ for the body A benevolence kindely exhibited insinuates a wise reproofe into the heart removes prejudices from the minde against our good meaning and opens the inmost affections to receive information Doe good especially to Orthodoxe and sound beleevers For it is seemely to follow God and where he gives his spirit and best gifts there to multiply our chiefâ— collations The wicked leaving what in them is the godly to wants discover it to be but an evasion when they pretend to give no more because â—he needy are ungrate and undeserving To him that is not of the world but of the Church St. Chrys offers a rich thought thinke x Toâ— 5. ser 4 with thy selfe if heaven were ready to fall and God should honour thee so farre as to give thee power to support it wouldst thou not conceive it a great glory So now God vouchsafes thee a greater to sustaine that which he respects more then Heaven his faithfull members of whom the world is not worthy Heb. 11.38 If all the good of the world were weighed against one of them his worth would overpoise and weigh it down To contribute to the Saints is so high a service that the great Apostle desires the earnest prayers of the Church that he might be pleasing to them in his ministration Rom. 15.25.31 It is a noble function to be as Ratbert witnesses St. Adelhard was x Thesaurarius pauperum in vit S. Adelhard c. 13. Treasurer for the Poore To be a Kings Almoner is a great dignity and shall it not bee honour to be Almes-givers to the God of Heaven nay to give Almes to the King of Heaven feasting in the refreshed bowels of a Saint FINIS BEATI MVNDO CORDE THE PVRE A TREATISE OF PVRITIE handling the Sixt Beatitude BY IAMES BUCK Bachelour of Divinitie and Vicar of Stradbrooke in SVFFOLKE Prov. 30.12 There is a generation that are pure in their owne eyes and yet is not washed from their filthinesse Ier. 51.7 Calix aureus Babylon Quoniam qui a veritate deficit quarit illecâ—bram ut specie saltem pretiosa ad bibendum aliquos illicere possit B. Ambr. de Elia jejunio c. 15. NON SVM MELIOR PATRIBVS LONDON Printed by B.A. and T. F. for IOHN CLARK and WIL COOKE 1637. BEATI MVNDO CORDE MATTH 5.8 Blessed are the Pure in heart CHAP. I. Of the subject to be purified OVr Maâ—â—er is very Methodicall in propounding the â—â—â—â—â—â—des 〈…〉 after that of mercy which dâ—â—h most accomplish the practique life layes forth this of Purity that hath correspondence with the gift of understanding and doth beâ—â— dispose the contemplative And purity 〈◊〉 justly 〈…〉 â—â—de of Mercy as which 〈…〉 of in the intention 〈…〉 27. CHAP. 1. And mercy is of a very purging vertue Prov. 22.6 and cleansing the soule of uncharitable humours apts it for embracing and following all truth in love after the saying of blessed CHROMATIUS The Mercifull that carry the eyes of their heart sincere and cleare even to their adversaries may plainly without let or watering behold the unapproachable brightnesse of GOD for that clearenesse of conscience and puritie of heart suffer no Cloud betwixt the Lord and our sight In this Beatitude there is a gracious preparing of the minde for God Blessed are the pure in heart and a glorious revealing of God to the minde for they shall see God in the preparation you have the matter disposed the heart and the manner pure To the matter RICHARD VICTORINUS a Schooleman of rare contemplations saith That a reasonable a In lib. de Patriarcbis soule is the chiefe and principle glasse wherein to see God This the Israel of God must continually hold wipe looke on hold lest falling down it sinke to the earth in love wipe lest it bee soiled with the dust of vaine thoughts looke on that it divert not the eye and intention to vaine studies but keepe at home and learne to know it selfe and in it selfe God When the Lord in Scripture calles for the heart hee meanes thereby the powers of the reasonable Soule understanding and will And so CHRIST blesseth the pure in heart because that is the spring-head of rationall performances And therefore all opeâ—â—â—â—â—ns beeing from faculties if they bee purified from carnall and secular affections and aymes the whole man shall be ordered unto God as if the fountaine bee pure the streames runne cleere hence Matth. 23.26 our Lord willes us to cleanse that which is within that the outside may be claue also Druthmar in Matth. and Prov. 4.23 We are required
St. CHRYSOSTOME urges thee to tell him where Christ laughed No where but thou readest that he was often sad when he saw Ierusalem he wept when he considered the traytour he was troubled when hee was about to raise LAZARUS he groaned and doest thou laugh k In Hebr. hom 15 Not so good Christians but our head mourning let all the members condole and mourne together with him The God of all consolation stay the weake hearts of his children that they be not carryed away with the streames of Corruption but that they may be dissolved in griefe for this wicked generation that if it be possible they may so lift up their voyce and weepe that their cry may get above the clamâ—ur of those sinnes that make the heavens weepe and the Land mourne He grant that we joy not the joy that is the begetter of sorrow l S. Chrys in Phil. serm â—lt in fo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but greeve the griefe which is the mother of joy and by which we shall enter into the joy of our Lord and Saviour IESUS CHRIST To whom with the Father and blessed Spirit bee glory as it was in the beginning is now and ever shall be world without end Amen FINIS BEATI MITES THE MEEKE A TREATISE OF MEEKNESSE handling the third Beatitude By IAMES BUCK Bachelour of Divinitie and Vicar of Stradbrooke in SVFFOLKE S. Aug. de Sanctis Serm. 19. Solent medicinae periti aegritudines quas curandas suscipiunt aliquando curare per contraria aliquando per similia Majores nostri planxerunt dies sues avi eorum planxerunt dies suos nullis hominibus dies placuâ—runt quos vivendo egorunt Sed posteris placent dies majorâ—us illis iterum illi dies placebunt quos ipsi non sentiebant ideo placebant quod enim presens est acrom habet sensum B. Aug. de diversis Serm. 19. cap. 3. NON SVM MELIOR PATRIBVS LONDON Printed for IOHN CLARK and WIL COOKE 1637. BEATI MITES MATTH 5.5 Blessed are the Meeke for they shall inherit the earth CHAP. I. Of Meekenesse and the blessednesse and subjects thereof MEeknesse doth aptly follow immediately after Mourning as which moderates the Soule that it refuseth nor comfort in any occasion of griefe but in all sorrow voides disturbance Thus St. BASIL describes a In Psal 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who are of restrained manners and freed of all passion so â—â—to 〈◊〉 no perturbation habit in their soules CHAP. 1. those are termed Meeke Without this meeknesse calme it the heart of man is as a trâ—ubled Sea when it cannot rest whose waters cast upon it and dirt Esa 57.20 b S. Gregor in Iob. l. 4. cap. 2â— lib. 5 c. 30. St. Aug epist 149. rayses soyle out of its owne distemper casting plat-formes of debates and stuffe and fancying imaginary contentions and vehemently acting them with him and him giving ill words and returning worse answers yea many times when in the Act of provocation it retained patience bethinking c S. Greg. past lib. 3. 10. Clem. Alexand Strom. 4. p. 356. 357. it selfe thereof it is exasperated and angry with it selfe for such forbearance Hence it is that the Scripture useth verbs in a moode which the Hebricians call Hithpael and which purports reciprocall working Isychius in Lev 3. to intimate how an unmeeke mind reflects upon and troubles it selfe Psal 37.1 Ps 73.21 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart is leaven'd swelled and imbittered with repine and wrath for Iam. 3.14 Emulation is bitter when once the heate of anger hath any thing violently inflamed the spirit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I whetted sharpned my selfe Iracos and so was cut to the heart and pricked with choller in my reynes to wit the seate of the iÌ„rascible facultie the ordering whereof not after the motions and lusts of the flâ—sh but according to the inclination and guidance of the spirit is the meekenesse of which wee intreat The Stoickes were so farre tâ—â—â— deâ—â—â—ding passions from a wile and vertuous man because anger griefe and other affects which be perturbations in others carried by passion in a wise man are disposers of the sensuall part agreable to the direction of the intellectuall and so subordinated to God made religions Hence it comes that the wrath of Man as fuming from the flesh workes not the righteousnesse of God Iam. 1 but unfits and sets off from good duties but the anger of the spirit prepares men to all godly operations and aversation of sinne Bee angry and sinne not Ephes 4. As Iob. 11.33 CHRIST groaned in his spirit and troubled himselfe his Deitie limiting how much his Humanitie should greeve and be molestâ—â—â— and all his trouble issuing from inward principles of voluntary heavinesse and bounded by wisdome and grace So they that are Christs have of his Spirit to governe their affections and excite and allay them not by carnall instigations but by godly considerations which makes that when others are contemptible in their passions they be venerable in their affections 1. Sam. 11.6 The spirit of God came upon Saul and his anger was kindled greatly which is well deduced by St. Gregrie d 1. Reg. l. 5. 1. Vt irasci mionis potuorit prius in eum spiritus Domini insâ—liâ—t quam metuenda sit ergo Sanctorum ira cerniâ—â—â— si â—â—sâ—â—ta meâ— in eoâ— Domini 〈◊〉 cogitâ—tums 〈◊〉 ergo 〈…〉 regintur 〈…〉 indigâ—â—te deâ—â—â—â—tèr pollumus povunt Si eorum 〈◊〉 mortum Sâ—â—â—â— spiritus creliâ—â—e The spirit of God came vpon him that his anger might be kindled greatly Was not see thou how much the anger of Saints is to bee diueded if wee 〈◊〉 Gods spirit comming vpon them if 〈…〉 â—old them cowardly moraâ—â— wee attend not haâ—â—â—pirit inwardly mâ—â—ning So est therefore 〈…〉 are correctedby the 〈◊〉 of our Superioâ—◠〈◊〉 â—ee accordingly â—remble under their indigniâ—◠〈◊〉 if not so swâ—â—â—â—he Jovaâ— that their impulsion 〈…〉 of the Holy Christ The 37. and 73. Psalmes may serve in place of a Commentary to this text and by them it appâ—ares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Meekenesse is a just proportion'd temper of the minde whereby it is prepared to the well abearing of it selfe e Mansueti scilicet portantes â—ugum Domini Matth. 11. Remigius in Psal 36. in the yoke of CHRIST to commit the kingdome unto God to be quiet and silent not to take displeasure at any of the Lords dealings with our selves or others to be affected unto God in Plato's f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase exceeding exceedingly and to all other things to stand indifferent This the sentence of the most learned g S. Aug tom 10. in append de eo quod coÌ„monemur ab scandalis mundi cavere Mites sunt quâ—ous in omnibus bonis qu e faciunt non placet nisi Deus in omnibus quae mala patiuntur non displicet Deus Father They are
meeke whom nothing but God pleaseth in the good which they doe and whom God displeaseth not in the evils they undergoe Those meeke are blessed because they shall inherit the earth and have a comfortable fruition of Gods mercies in all conditions enjoy the benefit of all the promises which godlinesse hath for this life and that which is to come with perpetuall gladnesse and cheerefulnesse in the land which the Lord their God gives them What the rigorous fierce and violent seeke in differences and endlesse desires security and to have their will that the meeke finde in accommodation refusing to choose for themselves and accepting what God sends As Salvian sayes i De gubernatione Dei l 1 p 324 Nullienim ut opinor beatiores sunt quam qui ex sententia sua atque vtto agunt The godly contenting themselves alwayes in all estates with the will of God are ever blessed for none I suppose oâ— are more blessed then they that fare according 〈◊〉 their owne desire and wish seeing this is the very notion of blessednesse for a man to have which hee will and will what is convenient The word k Tanquam possessionem haereditariam recipinum ea quae promissa sunt nobis St. Ambros de obitu Theodosit Inherit notes that wee receive those things which are promised us as an hereditary possession and Inheritance is a free sure and honourable title That the meeke as regenerate and adopted in CHRIST have not onely a lawfull but a sanctified use of common favours That they confine their desires to that portion which their heavenly Father hath allotted them by his will abhorring that which comes not by meanes and wayes prepared and approved in Gods testaments certaine of this that if they should possesse all the earth there would bee no blessing in it were it not Gods legacie to them That as their heritage they intaile the goodnesse and mercies of God for both lives to their posterity as in any after generation they shall be capable thereof Psal 37.22.26.29 The meeke inherit the earth condescending to others so much as reason and Religion suffer they purchase themselves good-will and furtherance to promotion and whereas the difficult and angry vexe their owne ghost and make their lives tedious displeasing God and their neighbours the meeke and moderate enjoy themselves and the creature with the favour of God and man Wisely St. Chysostome â—omil 75. The meeke that put up wrongs shall not thereby prejudice themselves but preserve their estate when the proud and peremptorie oft lose their patrimonies and their Soulâ—â—â—â—â— They that depart sometimes with their right for â—â—iets sake and what they may forbeare suits in Law CHAP. 2. increase their substance when they that are extreame in maintaining their owne and hasty to contend doe frequently spend their stocke alwayes lessen their store But this is but a little part of our Masters intent ayming at higher things and propounding that meekenesse which is not onely a worke but a fruit of the Spirit and therefore sweet of it selfe and desirable for it selfe participating as of the labour so of the gaine in godlinesse Let us then in search of our Lords meaning inquire into the chiefe subjects about which Meeknesse is versed namely in matters Spirituall Thom. de Kemp. de imitatione Christi l. 2. 9. 10. ad fin and Temporall in the successe of our private businesses and in the issue of publique affaires in each whereof wee may observe both the vertue of meeknesse in the practice of lenity and the blessednes in the inheritance of the earth CHAP. II. Touching the Exercise and reward of Meekenesse in matters Spirituall IN Spirituall matters the worke of Meeknesse is at the pleasure of God to take alike the with-drawing of inner sweetnesse and the over-flowing of the cup in sensible devotion obediently to endure the molestation of the Old man and presence of evill the imperfection of the New man and absence of good Concupiscence is ever inhabiting in us but it doth not ever equally assault us God in grace restraining it and curbing the enemy that hee may not stirre it nor tempt so much as hee could disquieting the Soule with his fiery darts and violent injections But when to humble God's servants and let them know themselves and for other holy ends Sinne and Sathan are let loose upon them with all forces to invade and buffet them 2. Cor. 12.7 that incumbrance passeth all other vexations PAUL met with infinite miseries calamities oppositions persecutions but all of them did not so weary him of his life as the incounter of Concupiscence in which he bemoan'd his wretchednesse and sued to bee speedily delivered from the mortall body Rom 7.24 Therefore it is the perfection of Meeknesse and manifests the power thereof in the greatest measure of resignation not to despise the chastisement of God smiting Subtractionis verbare nor be impatient under his most grievous hand scourging with the Rod of the oppressour permitting strong temptations The inhabitation of Sinne is more redious then any prison or penance and it is a servitute worse then Turkish worse then Egyptian or Babylonian to be captive and sold under sinne so that it may act in a man whether hee will or not and provoke and molest all his senses and faculties with offensive motions For albeit Concupiscence as remitted in Baptisme be not reckoned for a sinne unlesse it be consented to in its inclinations and therefore the Apostle urged much but not consenting said It is no more I but sinne that dwelleth in mee Rom. 7.17 Yet because Concupiscence is in its owne nature evill the stirrings of it are more then any thing else ingrate and irkesome to a renewed mind Notwithstanding in the bitter conflicts thereof and strivings of the Flesh and the Spirit the Meeke saith not with Rebecca why is it thus with mee But rather sayth it is the Lord and I will beare the Indignation of the Lord because I have sinned against him untill hee pleades my cause and judge the Enemy Mich. 7.9 it suffices me that his grace is sufficient for mee that though I bee burthen'd I doe not fayle though I be hard driven I doe not yeeld but resist Although Grace detest and abandon Sinne more then Hell more then the Devill and ever earnestly labours and solicites for complete purification from all the reliques and fomes of it yet attends it therein Gods leisure contented to serve him in hard battels with lusts warring in the flesh till hee shall thinke fit to release Thus St. Paul in the heate of contention with Sinne praying for deliverance meekely thankes God Rom. 7.25 as glad hee could stand in so cruell assaults and willing to continue the fight so long as God should judge it meete to hold him in warres which is a worke of perfect Meeknesse Moreover the Meeke is not male-content though in Spirituall things his abilitie of performance be not answerable to his will
our bosome that wee may have abundance of solace and inward content which our Lord there amplifies with admirable elegancie worldlings take every thing with the left hand and when they are moved to communicate say they know not what need they may come to themselves when they therefore ought to be pittifull to others because themselves may come to need Ingeniously St. BASIL a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. habito 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether neede will ever come or no is uncertaine but sure the time will come in which you shall repent yee that you did not dispence your wealth The wise man saith Eccles 11.2 Give to fixe and also to seven for thou knowest noâ— what evill may come on the Earth because such Iudgements may come on the Nation as may overwhelme thee in distresses therefore whiles thou hast opportunity bee distributive with the freest and give example unto others how thou wouldst be used thy selfe and put something in Gods hand against a need Ponder well the words of the Theologue b S. Naz. inter Epist S. Basil 138. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why shouldst thou treasure up for Theeves and mothes and mutability of times removing and casting uncertaine riches one while on one an otherwhiles on another Wouldst thou have enough and Gods grace give plentifully the prevention of beggery in the seed of the righteous is that hee was ever mercifull Psal 37.25 26. Let him give nothing that would be a begger or have his begge God will not be overcome of us in goodnesse but he will farre exceed our liberality I beseech you let us not have such meane thoughts of our good God as to imagine wee may come our selves to want by scattering on his waters Holy St. Austine shall quit us of that mistrust c B August hom 27. Operarias Dei es quando dat indigenti Quiâ— ergo mernas â— infidelis ne in tam magus domo tantus pater familias non pascat operarium suum Thou art Gods workman when thou givest to the Poore thou sowest in winter what thou mayest reape in summer why shouldst thou feare then O thou unbeleever lest in so great a house so great a house-keeper should not feede his owne workman Can wee maintaine our selves any wayes so well as in Gods worke Can we lay up any where for our Children any whâ—â— so well as in Gods storehouse Some alledge the multitude of their children and their great charge for the extennating of their Charitable workes who for that very d hoc ipso operari amplius dâ—beas quo multâ—rum pigâ—â—â—â— pateres plureâ— fâ—â—t pro quibas depreceris hoc est charis pignoribus in posterum providere â—â—â—e cause in the Iudgement of blessed Cyprian ought to worke the meâ—â— as having many for whom they must become humble suiters 〈◊〉 GOD and this is 〈◊〉 â—y ingage for and were pledges this is to provide before hand for our future heires according to the faith of holy scripture saying Iunior fui Psal 37. I have beene young But if God take a childe or two from these complainers they doe not as the fathers presse them and us that would if there had bin the let of their bounty send them at least their portions into heaven by the hands of Christs receivers wherefore we may well beleeve St. ZENO e Ista est infidelitatis excusatio de sustitio p. 125. that it is but an excuse of unbeleevers If a man of worship or credit should speake or write to one that is of reckoning and wish him to disburse such or such a summe of money to the poore about him and he would take it as a debt and favour and see him repai'd the rich man having many children would not stop his credence ready laying out of great sums And how then would wee be thought beleevers if in like case Gods word and writing Gods oath and solemne undertaking prevaile not with us Fitly to our purpose St. PETER CHRYSOLOGVE f serm 25. Vsura mundi centum ad unum Deus unum accipit ad centum et tamen homines cum Deo nolâ—nt habere contractum sunt forsan de cautione soâ—iciti quare noÌ„ne homo homini exiguae chartulae obligatione constringitur Deus tot tantis voluminibus cavet debitor non tenetur Psal 19.17 Men give for use twelve or ten or eight in the hundred God takes it at an hundred for one and yet men will have no contract with God peradventure they are doubtfull of his assurance why is not man bound to man by the obligation of a little paper God gives assurance in so many and great volumnes and is not held debtor St. Iames the Apostle of mercy is terrible to those monsters amongst men thâ—t live without bowells Chr. 2 13. There shall be judgement without mercy to him that shewes no mercy meere judgement without any ingredients of mercy God causing that which is afflictive in the creature to excruciate the damned and suspending in it whatsoever might comfort them For albeit Gods mercy be over all his workes and so over all the paines in hell punishing them there lesse then sinnes deserve yet is their judgment without mercy because their torments are without all mixture or sense of my actuall consolation And is it not very equall that they should finde no mercy at CHRISTS hands that were I will not say unchristian but inhumane as in the common miseries of mankinde to dispractise such mercy deeds as nature called for and mens abilities might easily afford and CHRIST so recommended and fore-declared that hee would specially proceed by them in his last judgment Iam. 8.6.7 The Lord sweares by his excellency even that his mercy which is over all and which rewards above all desert and dignity Supra condignum never to forget them that cruelly use and grinde the face of the poore unpittifull hard hearted oppressors not that to men which righteous men are to beasts how should they obtaine or expect the least dram of mercy from God The unmercifull rich man that was so incompassionate to LAZARUS in his wants and paines as to neglect him desiring a crumme of bread in Gods supreme equity is himselfe denyed a droppe of water to coole his tongue tormented in flaming fire that St. CHRYS might for just cause say g In Phil. serm 1. 〈◊〉 Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed the hungry that yee feed not the fire of Hell CHAP. 6 But mercy rejoyces over judgment as a strong evidence of freedome from condemnation and of every soveraigne vertue to cleanse away sinne Luc. 11.41 Dan. 4.27 Prov. 22.6 By mercy and truth iniquity is purged away h S. Clem. Apost Constitut l. 7 13. CHRISTS justifying grace is especially confirmed to them and powerfully workes by them as effectuall meanes So the blessed Fathers apply that the ransome of a man are his riches and with them the Faithfull are said