inutile pondus An unuseful person serves for nothing but to cumber the ground and because he is barren in figs he shall be fruitful in curses Hebr. 6.8 Arg. 2 2. By this we resemble God who is a God of mercy he is said to delight in mercy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mac. Micah 7.18 His mercies are over all his works Psal 145.9 He requites good for evil like the clouds which receive ill vapours from us but return them to us again in sweet showres There is not a creature lives but tastes of the mercies of God every Bird saith Ambrose doth in its kind sing Hymns of praise to God for his bounty but Men and Angels do in a more particular manner taste the cream and quintessence of Gods mercies 1. What temporal mercies have you received every time you draw your breath you suck in mercy every bit of bread you eat the hand of mercy carves it to you you never drink but in a golden Cup of mercy 2. What spiritual mercies hath God enriched some of you with pardoning adopting saving mercy The Picture of Gods mercy can never be drawn to the full you cannot take the breadth of his mercy for it is infinite nor the heighth of it for it reacheth above the clouds nor the length of it for it is from everlasting to everlasting Psal 103.17 The works of mercy are the glory of the God-head Moses prays Lord shew me thy glory Exod. 33.18 Saith God I will make all my goodness to pass before thee Ver. 19. God doth account himself most glorious in the shining Robes of his mercy now by works of mercy we resemble the God of mercy we are bid to draw our Lines according to this Copy Luke 6.36 Be you merciful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your Father also is merciful 3. Alms are a Sacrifice Hebr. 13.16 To do good Arg. 3 and to communicate forget not for with such Sacrifices God is well-pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you are distributing to the poor 't is as if you were praying as if you were worshipping God There are two sorts of Sacrifices Expiatory the Sacrifice of Christs blood and Gratulatory the Sacrifice of Alms. This saith holy Greenham is more acceptable to God than any other Sacrifice Acts 10.4 The Angel said to Cornelius thy Alms are come up for a memorial before God The backs of the poor are the Altar on which this Sacrifice is to be offered 4. We our selves live upon Alms other creatures do Arg. 4 liberally contribute to our necessities the Sun hath not its light for it self but for us it doth enrich us with its golden beams the Earth brings us a fruitful crop and to shew how joyful a mother she is in bringing forth the Psalmist saith the Vallies are covered with corn they shout for joy they also sing Psal 65.13 One creature gives us wool another oyle another silk we are fain to go a begging to the Creation Shall every creature be for the good of man and man only be for himself how absurd and irrational is this Arg. 5 5. We are to extend our liberality by vertue of a membership Isa 58.7 That thou hide not thy self from thy own flesh The poor are ex eodem luto they are fellow-members of the same body * Pars est propter totum The members do by a Law of equity and sympathy contribute one to another the eye conveys light to the body the heart blood the head spirits that is a dead member in the body which doth not communicate to the rest Thus it is in the body Politick let no man think it is too far below him to mind the wants and necessities of others it is pity but that hand should be cut off which disdains to pluck a thorn out of the foot It is spoken in the honour of that Renowned Princess the Emperess of Theodosius the great that she did her self visit the sick and prepare relief for them with her own Imperial hands Arg. 6 6. We are not Lords of an Estate but Stewards and how soon may we hear that Word Redde rationem Give an account of thy Stewardship for thou mayst be no longer Steward Luke 16.2 An Estate is a Talent to trade with it is as dangerous to hide our Talent * Defosso auro incubare dicitur qui pecuni am iâ—utilem detinet Grotius as to spend it Matth. 25.25 30. If the covetous man keep his gold too long it will begin to rust and the â—ust of it will witness against him Jam. 5.3 Arg. 7 7. The Examples of others who have been Renowned for acts of mercy and munificence 1. Our Lord Christ a great Example of charity he was not more full of merit than bounty Trajan the Emperour did rend off a piece of his own Robe to wrap his souldiers wounds Christ did more he rent his flesh he made a medicine of his body and blood to heal us Isa 53.5 by his stripes ye are healed Here was a pattern of charity without a parallel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Myssen 2. The Jews are noted in this kind 't is a Rabbinical observation that those who live devoutly among the Jews distribute a tenth part of their estate among the poor and they give so freely saith Philo the Jew as if by giving they hoped to receive some great gratuity Now if the Jews are so devoted to works of mercy who live without Priest without Temple without Messiah shall not we much more who professe our faith in the blessed Messiah 3. Let me tell you of Heathens I have read of Titus Vespasian he was so inured to works of mercy that remembring he had given nothing that day cried out diem perdidi I have lost a day 'T is reported of some of the Turks that they have servants whom they employ on purpose to enquire what poor they have and they send relief to them And the Turks have a saying in their Alcoran that if men knew what a blessed thing it were to distribute Alms rather than spare they would give some of their own flesh to relieve the poor And shall not a Christians Creed be better than a Turks Alcoran Let all this perswade to works of mercy Regia crede mihi res est succurrere lapsis When poor indigent creatures like Moses are laid in the arke of bulrushes weeping and ready to sink in the waters of affliction be as temporal Saviours to them and draw them out of the waters with a golden cord Let the brests of your mercy nurse the poor be like the trees of the Sanctuary * Ezek. 47.12 both for food and medicine †when distress'd and even starved souls are fainting let your costly ingredients revive and fetch spirits in them Let others see the coats and garments which you have made for the poor Acts 9.39 Arg. 8 8. The sin of unmercifulnesse 1. The unmercifull man is an unthankful man and what can
children of God are servants to the Angels 2. Gods children are above the Angels because Christ by taking their nature hath ennobled and honoured it above the Angelical * Naturam humanam nobilitavit Aug. Hebr. 2.16 He in no wise took the nature of Angels God by uniting us to Christ hath made us nearer to himself than the Angels the children of God are members of Christ Eph. 5.30 This was never said of the Angels how can they be the members of Christ who are of a different nature from him Indeed Metaphorically and improperly Christ may be called the head of the Angels as they are subject to him 1 Pet. 3.22 But that Christ is head of the Angels in that near and sweet conjunction as he is the head of believers we nowhere finde in Scripture in this respect therefore I may clearly assert the children of God have a superiority and honour even above the Angels though by Creation they are a little lower than the Angels yet by Adoption and Mystical Union they are above the Angels Use How may this comfort a childe of God in midst either of calumny or penury he is a person of honour he is above the Angels A Gentleman that is fallen to decay will sometimes boast of his Parentage and Noble blood so a Christian who is poor in the world yet by vertue of his Adoption he is of the Family of God he hath the true blood-royal running in his veins he hath a fairer Coat of Arms to shew than the Angels themselves SECT 7. The high priviledges of Gods children 7. THE seventh particular to be explained is To shew the glorious priviledges of Gods children and what I shall say now belongs not to the wicked it is Childrens bread The fruit of Paradise was to be kept with a flaming Sword so these sweet and heart-ravishing priviledges are to be kept with a flaming Sword that impure sensual persons may not touch them There are twelve rare Priviledges which belong to the children of God 1. If we are children then God will be full of tender Privi ∣ ledge 1 love and affection towards us a father compassionates his childe Psal 103.13 Like as a father pitieth his children so the Lord pitieth them that fear him Oh the yearning of Gods bowels to his children Jer. 31.20 Is Ephraim my dear son Is he a pleasant childe my bowels are troubled for him I will surely have mercy upon him saith the Lord. Towards the wicked Gods wrath is kindled Psal 2.12 Towards them that are children Gods repentings are kindled Hosea 11.8 Mercy and pity doth as naturally flow from our heavenly Father as light doth from the Sun Object 1. But God is angry and writes bitter Object 1 things how doth this stand with love Answ Gods love and his anger towards his children Answ are not opposita but diversa they may stand together he is angry in love Rev. 3.19 As many as I love I rebuke and chasten we have as much need of afflictions as Ordinances A bitter Pill may be as needful for preserving health as a Julip or Cordial God afflicts with the same love as he adopts God is most angry when he is not angry †his hand is heaviest when it is lightest * Deus irascitur cum non irascitur Bern. affliction is an argument of son-ship Heb. 12.7 If you endure chastening God dealeth with you as with sons Oh saith one * Hos 4.14 sure God doth not love me I am none of his childe because he doth follow me with such sore afflictions Why it is a sign of childship to be sometimes under the Rod God had one son without sin but no son without stripes God puts his children to the School of the Cross and there they learn best * Correctio est efficaâ— virtutis gymnasium God speaks to us in the Word Children be not proud do not love the world walk circumspectly * Ephes 5.15 But we are dull of hearing nay we stop the ear Jer. 22.21 I spake to thee in thy prosperity but thou saidst I will not hear Now saith God I shall lose my childe if I do not correct him then God in love smites that he may save Aristotle speaks of a Bird that lives among Thorns yet sings sweetly Gods children make the best melody in their heart when God hedgeth their way with thorns Hos 2.14 Afflictions are refining Prov. 17.3 The fining pot is for silver and the furnace for gold * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Fiery Trials make golden Christians afflictions are purifying Dan. 12.10 Many shall be tryed and made white We think God is going to destroy us but he only layes us a whitening Some Birds will not hatch but in time of thunder Christians are commonly best in affliction God will make his children at last bless him for sufferings the eyes that sin shuts affliction opens * Oculos quos peccatum clâ—u dit plena aperiâ— when Manasseh was in chains then he knew the Lord was God 2 Chron. 33.13 Afflictions fit for heaven first the stones in Solomons Temple were hewen and polished and then set up into a buâ—lding First the Saints who are called lively stones * 1 Pet. 2.5 must be hewen and carved by sufferings as the corner stone was and so made meet * Col. 1.12 for the celestial building and is there not love in all Gods fatherly castigations Object 2 Object 2. But sometimes Gods children are under the black clouds of desertion is not this far from love Concerning desertion I must needs say this is the saddest condition that â—an betide Gods children when the Sun is gone the Dew falls when the Sun-light of Gods countenance is removed then the Dew of tears falls from the eyes of the Saints In desertion God rains hell out of heaven to use Calvins expression The arrows of the Almighty are within me the poyson whereof drinketh up my spirits Job 6.4 This is the poysoned arrow that wounds to the heart Desertion is a taste of the torments of the damned God saith in a little wrath I hid my face from thee Isa 54.8 I may here glosse with Saint Bernard Modicum illud vocas Domine Lord dost thou call that a little wrath when thou hidest thy face is it but a little What can be more bitter to me than the eclipsing of thy face God is in Scripture called a light and a fire the deserted soul feels the fire but doth not see the light But yet thou who art adopted mayest spell love in all this They say of Hercules his club that it was made of the wood of Olive the Olive is an emblem of peace so Gods club whereby he beats down the soul in desertion hath something of the Olive there is Peace and Mercy in it I shall hold forth a spiritual Rain-bow wherein the children of God may see the love of their Father in the midst of the clouds of desertion
the fruit of thy body and the fruit of thy ground blessed shall be thy basket and thy store c. If thou shalt keep the Commandements of the Lord thy God c. He that hath a fruitful Heart shall have a fruitful Crop God will make him to thrive in his Estate And his basket shall not only be full but blessed God will bless what he hath Here is not only the Sack full of corn but money in the mouth of the Sack 2. Spiritual blessings Exod. 19.5 If ye will obey my voice indeed then ye shall be a peculiar Treasure to me above all people You shall be my Portion my Jewels the Apple of my eye I will give Kingdoms for your ransome Jer. 7.23 Obey and I will be your God I will make over my self to you by a deed of gift What a Superlative distinguishing mercy is this Psal 14.4 Happy is that people whose God is the Lord. 3. Eternal blessings Heb. 5.9 Christ became the author of Eternal salvation to all them that obey him It is a salvation that bears date to eternity Oh then who would not be in love with obedience while we please God we pleasure our selves * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer II. We are ready to say as Amaziah 2 Chron. 25.9 But what shall we do for the hundred Talents Ye see brethren you are no losers by Obedience who did ever kindle a fire on Gods Altar for nought Mal. 1.10 3. I shall lay down some Rules to help Christians in Use 3 their Obedience Direction that it may be the Sacrifice of a sweet smelling savour to God Obedience must have these four Ingredients in it It must be cordial Deutr. 26.16 The Lord thy God hath commanded thee to do these statutes thou shalt therefore keep and do them with all thy heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 Ye have obeyed from the heart * Obedienta non servili metu sed cordis affectu servanda non timore poenae sed amorae justitiae Obedience without the heart is like fire on the Altar without Incense The heart is the seat of Love and 't is Love perfumes every duty The heart makes service a Free-will offering else it is but a tax Cain brought his sacrifice not his heart it was rather a mulct than an Offering Without the heart our Religion is like the Angels assuming dead bodies those bodies did eat and drink and walk but they had no soul to animate them They did movere not vivere how many do but assume the duties of Religion Obedience without the heart is hypocrisie How canst thou say I love thee when thy heart is not with me Judg. 16.15 2. Obedience must be extensive it must reach to all Gods Commandments 1 King 9.4 Luke 1.6 Quest But who can arrive at this Answ Though we cannot keep all Gods Commandements Legally yet we may Evangellically A good Christian 1. Consents to the equity of the whole Law Rom. 7.12 The Law is holy and just and good he sets his seal to every Law 2. He doth make conscience of every Law David had respect to all Gods Commandments Psal 119.6 his eye was upon all every command hath such authority upon a Christian that he knows not how to dispence with it though he fail in every duty yet he dares not neglect any duty 3. A child of God desires to keep every command Psal 119.5 O that my wayes were directed to keep thy statutes what a child of God wants in strength he makes up in will Rom. 7.18 To will is present The regenerate Will stands bent to all Gods Precepts 4. The gracious soul mourns that he can do no better when he fails he weeps O wretched man that I am Rom. 7.24 O this unbelieving heart how am I clog'd with corruption The good I would I do not Thus doth a Child of God lament his failings and judge himself for them and this is in a Gospel sense to keep every Law Unsound hearts as they are slight in their obedience so they are partial some duty they will dispense with some sinne they will indulge in this thing the Lord pardon thy servant 1 King 5.18 The Hypocrite will walk in some of Gods statutes not in all like a foundred Jade that will not set all his feet upon the ground but favours one foot Such foundered Christians there are who halt and limp and favour themselves in some things though it be to the hazard of their souls Herod could as well die as leave his Incest True obedience is universal as the Papists say we owe to our Mother the Church an Unlimited subjection its true here we owe to our God Unlimited obedience 3. The third Ingredient into obedience is Faith Heb. 11.6 Without faith it is impossible to please God therefore it is call'd the obedience of faith Rom. 16.26 Abel is said by faith to offer up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abetter sacrifice than Cain Sacra solet magnis rebus inesse fides Faith is a vital principle without it all our services are dead * Sicut in arbore quicquid pulchritudinis inest ex radice proficiscitus ita in anima quicquid decorum ex fide Aug. Therefore the Scripture speaks of dead works Hebr. 6.1 But why must this silver thread of faith run through the whole work of obedience I answer because faith looks at Christ in every duty and so both the person and offering is accepted Ephes 1.6 He hath accepted us in the beloved We are not accepted through our duties but through the beloved Faith looks at the Merit of Christ to take away the guilt and the Spirit of Christ to take away the filth which cleaves to the most angelical services thus it procures acceptance The High Priest under the Law looked at Christ in all when he offered up the Sacrifice he laid his hand upon the head of the beast slain which did point at the Messiah Exod. 29.10 So Faith laies its hand in every Gospel-sacrifice upon the head of Christ his Blood doth cleanse and the sweet Odours of his Intercession do perfume our holy things Now Faith looking up to Christ in every Duty finds acceptance Nay Faith doth not only look at Christ but it unites to Christ as the Siens is graffed into the stock Believers are part of Christ Christ and the Saints make one body Mystical no wonder then if God casts a favourable aspect upon those services which Believers present to him 4. Obedience must be constant Revel 2.26 He that keepeth my works unto the end to him will I give the morning star Faith must lead the Van and Perseverance must bring up the Rear There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something still remaing for a Christian to do Non currenti sed vincenti datur corona Aug. and he must not leave work till the night of death comes on Mnason of Cyprus an old Discilple Acts 21.16 what an honour is it for one
the Lees well refined and it shall be said in that day Lo this is our God we have waited for him we will be glad and rejoyce in his salvation Spiritual mercies are not only worth desiring but waiting for 3. If God should not fill his people to satisfaction here yet they shall be filled in heaven the Vessels of their desires shall be filled as those water-pots Joh. 2. up to the brim MATTH 5.7 Blessed are the merciful for they shall obtain mercy CHAP. XV. Containing a Discourse of mercifulness THese Verses like the stairs of Solomons Temple cause our Ascent to the Holy of holies We are now mounting up a step higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the merciful c. There was never more need to preach of mercifulness than in these unmerciful times wherein we live It is reported in the life of Chrysostom that he did much preach on this subject of mercifulness and for his much pressing Christians to mercy he was called of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almes-preacher or the Preacher for mercy our times need many Chrysostoms Blessed are the merciful Mercy stands both in the Van and Rear of the Text in the beginning of the Text it stands as a Duty in the end of the Text it stands as a Reward The Hebrew word for godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies merciful the more godly the more merciful the Doctrine I shall gather out of the words which will comprehend and draw in the whole is this That the merciful man is a blessed man Doctr. As there is a curse hangs over the head of the unmerciful man Psal 109.6 7 8 9 c. Let Satan stand at his right hand when he shall be judged let him be condemned and let his prayer become sin let his children be fatherless and his wife a widow let his children be continually vagabonds and beg let the Extortioner catch all that he hath and let the stranger spoil his labour let there be none to extend mercy to him let his posterity be cut off and in the generation following let their name be blotted out let the iniquity of his fathers be remembred with the Lord and let not the sin of his mother be blotted out Why what is this crime Ver. 16. Because he remembred not to shew mercy c. See what a long Vial full of the plagues of God is poured out upon the unmerciful man So by the Rule of contraries the blessings of the Almighty do crown and encompass the merciful man 2 Sam. 22.26 Psal 37.26 Psal 41.1 The merciful man is a blessed man For the illustrating this I shall shew 1. What is meant by mercifulness 2. The several kinds of mercy 1. What is meant by mercifulness I answer 1. Quid misericordia it is a melting disposition whereby we lay to heart the miseries of others and are ready on all occasions to be instrumental for their good Quest 1. How do mercy and love differ Answ In some things they agree in some things they differ like waters that may have two different spring-heads but meet in the stream Love and mercy differ thus Love is more extensive the Diocess that Love walks and visits in is larger Mercy properly respects them that are miserable Love is of a larger consideration Love is like a friend that visits them that are well Mercy is like a Physitian that visits only them that are sick Again Love acts more out of affection Mercy acts out of a principle of conscience Mercy lends its help to another Love gives its heart to another Thus they differ but Love and Mercy agree in this they are both ready to do good Offices both of them have soundings of bowels and healing under their wings Quest 2. Whence doth mercy spring Answ It s spring-head riseth higher than nature Mercy taken in its full latitude proceeds from a work of grace in the heart naturally we are far enough from mercy the sinner is a bramble not a Fig-tree yielding sweet fruit 'T is the Character and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a natural man unmerciful Rom. 1.31 A wicked man like Jehoram hath his bowels fallen out * 2 Chr 21.19 Therefore he is compared to an Adamant Zach. 7.11 because his heart melts not in mercy Before conversion the sinner is compared to a Wolf for his savageness to a Lyon for his fierceness * Isa 11.6 to a Bee for his sting Psal 118.12 to an Adder for his poyson Psal 140.3 By nature we do not send forth oyle but poyson not the oyle of mercifulness but the poyson of maliciousness Besides that inbred unmercifulness which is in us there is something infused too by Satan the Prince of the aire works in men Eph. 2.2 He is a fierce Spirit therefore called the red Dragon Revel 12.3 And if he possesseth men no wonder if they are implacable and without mercy what mercy can be expected from hell so that if the heart be tuned into mercifulness it is from the change that grace hath made †* Col. 3.12 When the Sun shines then the ice melts when the Sun of righteousness once shines with beams of grace upon the soul now it melts in mercy and tenderness thou must first be a new man before a merciful man thou canst not help a member of Christ till first thou thy self art a member 2. The several kinds of mercy 2. Quotuplex misericordia or how many wayes a man may be said to be merciful Mercy is a Fountain that runs in five streams we must be merciful to the 1. Souls of others 2. Names of others 3. Estates of others 4. Offences of others 5. Wants of others SECT I. Shewing that mercy is to be extended to the soules of others 1. WE must be merciful to the souls of others this is Spiritualis Eleemosyna a spiritual Almes Indeed soul-mercy is the chief the soul is the most precious thing it is a vessel of honour 't is a bud of eternity 't is a sparkle lighted by the breath of God 't is a rich Diamond set in a Ring of clay the soul hath the blood of God to redeem it the image of God to beautifie it it being therefore of so high a descent sprung from the Ancient of dayes that mercy which is shewn to the soul must needs be the greatest This soul-mercy to others stands in four things 1. In pitying them If I weep saith Austin for that body from which the soul is departed how should I weep for that soul from which God is departed Had we seen that man in the Gospel cutting himself with stones and fetching blood of himself it would have moved our pity Mark 5.5 To see a sinner stabbing himself and having his hands imbrued in his own blood should cause relentings in our bowels our eye should affect our heart God was angry with Edom because he did cast off all pity Amos 1.11 2. Soul-mercy is in advising and exhorting sinners
sit upon the Throne SECT 2. Shewing wherein the Kingdome of heaven excels other Kingdomes 2. HAving shewn wherein the Saints in glory are like Kings let us next see wherein the Kingdom of heaven exceeds other Kingdoms It exceeds 1. In the Founder and Maker other Kingdoms have men for their builders but this Kingdom hath God for its builder Hebr. 11.10 Heaven is said to be made without hands 2 Cor. 5.1 to shew the excellency of it neither Man or Angel could ever lay stone in this building God doth erect this Kingdom its Builder and Maker is God 2. This Kingdom excels in the Riches of it gold doth no so much surpass iron as this Kingdom doth all other riches the gates are of pearl Rev. 21.21 And the foundations of it are garnished with all precious stones Ver. 19. 'T is enough for Cabinets to have pearl but were gates of pearl ever heard of before 't is said Kings shall throw down theiâ— Crowns and Scepters before it Rev. 4.10 as counting all their glory and riches but dust in comparison of it this Kingdom hath Deity it self to enrich it and these riches are such as cannot be weighed in the ballance neither the heart of man can conceive nor the tongue of Angel express 3. This Kingdom exceeds in the Perfection of it other Kingdoms are defective they have not all provisions within themselves nor have they all commodities of their own growth but are forced to traffick abroad to supply their wants at home King Solomon did send for gold to Ophir 2 Chron. 8.18 but there is no defect in the Kingdom of heaven here are all delights and rarities to be had Rev. 21.7 He that overcometh shall inherit all things Here is beauty wisdom glory and magnificence here is the Tree of life in the midst of this Paradise all things are to be found here but sin and sorrow the absence whereof addes to the fulness of this Kingdom 4. It excels in security other Kingdoms fear either Forraign Invasions or Intestine Divisions Solomons Kingdom was peaceable awhile but at last he had an Alarum given him by the enemy 1 Kings 11.4 But the Kingdom of heaven is so impregnable that it fears no hostile assaults or inrodes * Nullus ibi hostium mâ—tus nullae infidiae daemonum Bern. The Divels are said to be locked up in chains Jude 6. The Saints in heaven shall no more need fear them than a man fears that Thiefs robbing who is hanged up in chains The gates of this ceâ—â—â—â—l Kingdom are not shut at all by day Rev. 21.25 We shut the gates of the City in a time of danger but the gates of that Kingdom alwayes stand open to shew that there is no fear of the approach of an enemy the Kingdom hath gates for the magnificence of it but the gates are not shut because of the secureness of it 5. This Kingdom excels in its stability other Kingdoms have vanity written upon them they cease and are changed though they may have an head of gold yet feet of clay Hosea 1.4 I will cause the Kingdom to cease Kingdoms have their climacterical year Where is the glory of Athens the pomp of Troy * Jam seges est ubi Troja fuit What is become of the Assyrian Graecian Persian Monarchy those Kingdoms are demolished and laid in the dust but the Kingdom of heaven hath Eternity written upon it it is an everlasting Kingdom 2 Pet. 1.11 other Kingdoms may be lasting but not everlasting the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom that cannot be shaken Hebr. 12.28 It is fastned upon a strong Basis the Omnipotency of God it runs parallel with Eternity Revel 22.5 They shall reign for ever and ever SECT 3. Shewing that this Kingdom shall be certainly and infallibly entailed upon the Saints 3. I shall next clear the truth of this Proposition that the Saints shall be possessed of this Kingdom 1. In regard of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free-grace Luke 12.32 It is your Fathers good pleasure to give you a Kingdom 'T is not any desert in us but free-graâ—â— in God The Papists say we â—eâ—t the Kingdom ex condigno but we disclaim the title of merit heaven is a donative 2. There is a price paid Jesus Christ hath shed his blood for it all the Saints come to the Kingdom through blood Christs hanging upon the Cross was to bring us to the Crown as the Kingdom of heaven is a gift in regard of the Father so it is a Purchase in regard of the Son SECT 4. The several Corollaries and Inferences drawn from the Point VSE 1. Information 1. Branch It shews us that Infer 1 Religion is no unreasonable thing God doth not cut us out work and give no reward godliness inthrones us in a Kingdom * Non tantum exemplis sed proemiis ad Christum allicimur Bern. When we hear of the Doctrine of Repentance steeping our souls in brinish tears for sin the Doctrine of Mortification pulling out the right eye beheading the King-sin we are ready to think 't is hard to take down this bitter pill but here is that in the Text may sweeten it there is a Kingdom behind and that will make amends for all this glorious recompence doth as far exceed our thoughts as it doth surpass our deserts no man can say without wrong to God that he is a hard Master God gives double pay he bestows a Kingdom upon those that fear him Satan may disparage the ways of God like those spies that raised an ill report of the good Land Num. 13.32 But will Satan mend your wages if you serve him he gives damnable pay instead of a Kingdom chains of darkness Jude 6. 2. See here the mercy and bounty of God that hath Infer 2 prepared a Kingdom for his people it is a favour that we poor vermiculi worms and no men * Psal 22.6 should be suffered to live but that worms should be made Kings this is Divine bounty 't is mercy to pardon us but it is rich mercy to crown us Behold what manner of love is this Earthly Princes may bestow great gifts and donatives on their Subjects but they keep the Kingdom to themselves though Pharaoh advanced Joseph to honour and gave him a Ring from his finger yet he kept the Kingdom to himself Gen. 41.40 Only in the Throne I will be greater than thou but God gives a Kingdom to his people he sets them upon the Throne How doth David admire the goodness of God in bestowing upon him a temporal Kingdom 2 Sam. 7.18 Then went King David in and sate before the Lord and said Who am I O Lord God! and what is my house that thou hast brought me hitherto he wondred that God should take him from the sheep-fold and set him on the Throne that God should turn his shepheards staffe into a Scepter O then how may the Saints admire the riches of grace that God should
a Fountain in the Garden makes it pleasant that heart is most delightful to God which hath a Fountain of sorrow running in it Mary stood at Christs feet weeping Luke 7.38 Her tears were more fragrant and odoriferous than her oyntment the incense when it is broken smells sweetest when the heart is broken for sin now our services give forth their sweetest perfume There is joy in heaven over a sinner that repenteth Luke 15.7 Whereupon St. Bernard calls tears Vinum Angelorum the wine of Angels and sure God delights much in tears else he would not keep a bottle for them Psal 56.8 One calls tears Holocaustum pingue a fat sacrifice which under the Law was most acceptable Lev. 3.3 St. Hierom calls Mourning a plank after shipwrack Chrysostom calls tears a spunge to wipe off sin tears are powerful Orators for mercy Eusebius saith there was an Altar at Athens on which they poured no other sacrifice but tears as if the Heathens thought there was no better way to pacifie their angry gods than by weeping Jacob wept and had power over the Angel Hosea 12.4 Tears melt the heart of God When a Malefactor comes weeping to the Bar this melts the Judges heart towards him When a man comes weeping in prayer and smites on his breast saying God be merciful to me a sinner this doth melt Gods heart towards him Prayer saith Hierom inclines God to shew mercy tears compel him God seals his pardons upon melting hearts tears though they are silent yet have a voice Psal 6.8 Tears wash away sinne raine melts and washeth away a ball of snow repenting tears wash away sinne That sinne saith Ambrose * Quod defendi non potest ablui potest Ambr. which cannot be defended by argument may be washed away by tears 4. The sweetnesse of tears mourning is the way to Motive 4 solid joy the sweetest wine is that which comes out of the Wine-presse of the eyes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys the soul is never more enlarged than when it can weep Closet teares are better than Court-musick When the heart is sad weeping easeth it by giving vent the soul of a Christian is most eased when it can vent it self by holy mourning Chrysostome observes David who was the great mourner in Israel was the sweet singer in Israel Psal 43.3 my teares were my meat on which place Ambrose gives this glosse No meat so sweet as teares the teares of the penitent saith Bernard are sweeter than all worldly joy a Christian thinks himself sometimes in the suburbs of heaven when he can weep when Hannah had wept she went away and was no more sad sugar when it melts is sweetest when a Christian melts in teares now he hath the sweetest joy when the daughter of Pharaoh descended into the river she found a babe there among the flags so when we descend into the river of repenting teares we finde the babe Jesus there who shall wipe away all teares from our eyes Well therefore might Chrysostom solemnly blesse God for giving to us this Lavor of teares to wash in 5. A mourner for sinne doth not only good to himself Motive 5 but to others he helps to keep off wrath from a Land as when Abraham was going to strike the blow the Angel staid his hand Gen. 22.12 so when God is going to destroy a Nation the mourner stayes his hand teares in the childs eye sometimes move the angry father to spare the child penitential teares melt Gods heart and binde his hand Jeremy who was a weeping Prophet was a great intercessor God saith to him pray not for this people Jer. 7.16 as if the Lord had said Jeremy so powerful are thy prayers and teares that if thou prayest I cannot deny thee Si quid opus est impera as he said in Plautus teares have a mighty influence upon God sure God hath some mourners in the Land or he had destroyed us before now Motive 6 6. Holy mourning is preventing physick our mourning for sinne here will prevent mourning in hell hell is locus ejulatus a place of weeping Matth. 8.12 the damned mingle their drink with weeping God is said to hold his bottle for our teares Psal 56.8 They who will not shed a bottle full of teares shall hereafter shed rivers of teares Luke 6.25 Woe to you that laugh now for ye shall mourn You have sometimes seene sugar lying in a damp place dissolve to water all the sugred joyes of the wicked dissolve at last to the water of teares now teares will do us good now it is seasonable weeping 't is like a shower in the spring if we do not weep now it will be too late did we hear the language of the damned they are now cursing themselves that they did not weep soon enough O is it not better to have our hell here than hereafter is it not better to shed repenting tears than despairing tears he that weeps here is a blessed mourner he that weeps in hell is a cursed mourner The Physitian by letting the Patient blood prevents death by the opening a veine of godly sorrow we prevent the death of our souls Motive 7 7. There 's no other way the Gospel prescribes to blessednesse but this blessed are they that mourn This is the road that leads to the new Jerusalem There may be several wayes leading to a City some go one way some another but there 's but one way to heaven and that is by Bethlehem the house of weeping Acts 26.20 Perhaps a man may think thus If I cannot mourn for sinne I will get to heaven some other way I will go to Church I will give Almes I will lead a civil life Nay but I tell you there 's but one way to blessednesse and that is through the valley of teares if you go not this way you will misse of Paradise Luke 14.3 I tell you nay except you repent ye shall all likewise perish There are many lines leading to the Centre but the heavenly Centre hath but one line leading to it and that is a tear dropping from the eye of faith a man may have a disease in his body that twenty medicines will heale sinne is a disease of the soul which makes it sick unto death now there is but one medicine will heale and that is the medicine of repentance 8. Consider what need every Christian hath to be conversant Motive 8 in holy mourning a man may take physick when he hath no need of it many go to the Bath when they have no need 'T is rather out of curiosity than necessity But O what need is there for every one to go into the weeping bath Think what a sinner thou hast been thou hast fill'd Gods book with thy debts and what need hast thou to fill his bottle with thy tears Thou that hast lived in secret sinne God enjoyns thee this penance mourn for sinne but perhaps some may say I have no need of mourning for I have
lived a very civil life go home and mourn because thou art but civil many a mans civility being rested upon hath damned him 'T is sad for men to be without repentance but 't is worse to need no repentance Luke 15.7 9. Tears are but finite 't is but awhile that we shall Motive 9 weep after a few showres that fall from our eyes we shall have a perpetual sunshine in heaven the bottle of tears is stopt Rev. 7. ult God shall wipe away all tears when sin shall cease tears shall cease Psal 30.5 Weeping may endure for a night but joy cometh in the morning in the morning of the Ascension then shall all tears be wiped away Motive 10 10. The benefit of holy mourning the best of our commodities come by water 1. Mourning doth make the soul fruitful in grace When a showre falls the herbs and plants grow Isaiah 16.9 I will water thee with my tears O Heshbon I may allude to it tears water our graces and make them flourish Psal 104 10. he sends his springs into the vallies that is the reason the vallies flourish with corn because the springs run there where the springs of sorrow run there the heart bears a fruitful crop Leah was tender-eyed she had a watry eye and was fruitful the tender-eyed Christian usually brings more of the fruits of the Spirit a weeping eye is the water-pot to water our graces 2. Mourning doth fence us against the Divels Tentations Tentations are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery darts Ephes 6.16 because indeed they set the soul on fire Tentations enrage anger inflame lust now the waters of holy Mourning quench these fiery darts wet powder will not soon take the fire when the heart is wetted and moistned with sorrow it will not so easily take the fire of Tentation tears are the best Engines and Water-works to quench the Divels fire * Faciem nostram debemus magis lachrymis rigare quaem lavacris and if there be so much profit and benefit in Gospel-sorrow then let every Christian wash his face every Morning in the Lavor of tears †11. And lastly to have a melting frame of spirit is Motive 11 a great sign of Gods presence with us in an Ordinance 't is a sign the Sun of righteousness hath risen upon us when our frozen hearts thaw and melt for sin it is a saying of St. Bernard By this you may know whether you have met with God in a duty when you find your selves in a melting and mourning frame we are apr to measure all by comfort we think we never have Gods presence in an Ordinance unless we have joy herein we are like Thomas unless saith he I shall see in his hands the print of the nails I will not believe John 20.25 So are we apt to say Unless we have incomes of comfort we will not believe that we have found God in a duty but if our hearts can melt kindly in tears of love this is a real sign that God hath been with us as Jacob said Gen. 28.16 Surely the Lord is in this place and I knew it not So Christian when thy heart breaks for sin and dissolves into holy tears God is in this duty though thou knowest it not Methinks all that hath been said should make us spiritual Mourners perhaps we have tryed to mourn and cannot but therefore as a man that hath digged so many fathoms deep for water and can find none at last he digs till he finds a spring so though we have been digging for the water of tears and can find none yet let us weigh all that hath been said and set our hearts again to work and perhaps at last we may say as Isaacs servants Gen. 26.32 We have found water When the herbs are pressed the watery juyce comes out these eleven serious Motives may press out tears from the eye Quest But may some say My constitution is such that I cannot weep I may as well go to squeeze a Rock as think to get a tear Answ But if thou canst not weep for sin can'st thou grieve Intellectual mourning is best there may be sorrow where there are no tears * Curae loves loquuntur ingentes stupent the Vessel may be full though it wants vent it is not so much the weeping eye God respects as the broken heart yet I would be loth to stop their tears who can weep God stood looking on Hezekiahs tears Isa 38.5 I have seen thy tears Davids tears made Musick in Gods ears Psal 6.8 The Lord hath heard the voyce of my weeping 'T is a sight fit for Angels to behold tears as pearls dropping from a penitent eye CHAP. IX Shewing the hindrances of mourning Quest BUT what shall we do to get our heart into this mourning frame Answ Do two things 1. Take heed of those things which will stop these Channels of mourning 2. Put your selves upon the use of all means that will help forward holy mourning 1. Take heed of those things which will stop the current of tears there are nine hindrances of mourning Hindr. 1 1. The love of sin the love of sin is like a stone in the pipe which hinders the current of water the love of sin makes sin taste sweet and this sweetness in sin-bewitcheth the heart Saint Hierom saith it is worse to love sin than to commit it A man may be overtaken with sin Gal. 6.1 And he that hath stumbled upon sin unawares will weep but the love of sin hardens the heart keeps the Divel in possession in true mourning there must be a grieving for sin but how can a man grieve for that sin which his heart is in love with oh take heed of this sweet poyson the love of sin freezeth the soul in impenitency Hindr. 2 2. Despair despair affronts God undervalues Christs blood damns the soul Jerem. 8.12 They said there is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart This is the language of despair there is no hope I had as good follow my sins still and be damned for something despair presents God to the soul as a Judge clad in the garments of vengeance Isa 59.17 Judas his despair was in some sense worse than his Treason Despair destroys Repentance for the proper ground of Repentance is mercy Rom. 2.4 The goodness of God leads thee to Repentance But despair hides mercy out of sight as the cloud covered the Ark Exod. 39. Oh take heed of this Despair is an irrational sin there is no ground for it the Lord shews mercy to thousands why mayest not thou be one of a thousand the wings of Gods mercy like the wings of the Cherubims are stretched out to every humble penitent though thou hast been a great sinner yet if thou art a weeping sinner there 's a golden Scepter of mercy held forth Psal 103.11 Despair locks up the soul in impenitency 3. A conceit
this true hunger are blessed and may take comfort in it Object 2. But my hunger after righteousnesse is so Object 2 weak that I fear it is not true Answ 1. Though the pulse beats but weak it shows Answ 1 there is life and that weak desires should not be discouraged there is a promise made to them Matth. 12.20 a bruised reed he will not break a reed is a weak thing but especially when it is bruised yet this bruised reed shall not be broken but like Aarons dry rod bud and blossome In case of weakness look to Christ thy high-Priest he is merciful therefore will bear with thy infirmities he is mighty therefore will help them Answ 2. If thy desires after righteousnesse seeme to Answ 2 be weak and languid yet a Christian may sometimes take a measure of his spiritual estate as well by the judgement as by the affections What is that thou esteemest most in thy judgment Is it Christ and Grace This is a good evidence for heaven it was a signe Saint Paul did beare entire love to Christ because he esteem'd this Pearl above all he counted other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but dung that he might win Christ Phil. 3.8 Object 3 Object 3. But saith a child of God That which much eclipseth my comfort is I have not that hunger which once I had Time was I did hunger after a Sabbath because then the Manna fell I called the Sabbath a delight I remember the time when I did hunger after the body and blood of the Lord I came to a Sacrament as an hungry man to a Feast but now it is otherwise with me I have not those hungrings as formerly Answ 1 Answ 'T is indeed an ill signe for a man to lose his stomach but though it be a signe of the decay of grace to lose the spiritual appetite yet it is a signe of the truth of grace to bewail the losse 't is sad to lose our first love but it is happy when we mourn for the loss of our first love Answ 2 2. If thou hast not that appetite after heavenly things as formerly yet be not discouraged for in the use of means thou mayest recover thine appetite the Ordinances are for the recovering of the appetite when it is lost in other cases feeding takes away the stomach but here feeding on an Ordinance begets a stomach SECT 6. Containing a persuasion to spiritual hunger Use 5 Use 5 IT exhorts us all to labour after this spiritual hunger Exhort Parum est justitiam velle sed esurire quod ingens desiderium prae se fert Novarinus Hunger lesse after the world and more after righteousnesse say concerning spiritual things Lord evermore give me this bread Feed me with this Angels food That Manna is most to be hungred after which will not only preserve life but prevent death John 6.50 that is most desirable which is most durable Riches are not for ever Prov. 28.24 but righteousnesse is for ever Prov. 8.18 The beauty of holinesse * Psal 110.3 never fades the robe of righteousnesse * Isa 61.10 never waxeth old Oh hunger after that righteousnesse which delivereth from death Prov. 10.2 This is the righteousnesse which God himself is in love with Prov. 15.9 he loveth him that followeth after righteousnesse All men are ambitious of the Kings favour alas what is a Princes smile but a transient Beatitude This sunshine of his royal countenance soone masks it self with a cloud of displeasure But thou who art endued with righteousnesse art Gods Favourite and how sweet is his smile Psal 63.3 Thy loving-kindnesse is better than life SECT 7. Containing an excitation to spiritual hunger TO perswade men to hunger after this righteousnesse consider two things 1. Unlesse we hunger after righteousnesse we cannot obtain it God will never throw away his blessings upon them that do not desire them If a King shall say to a Rebel Do but desire a pardon and thou shalt have it if through pride and stubbornnesse he disdains to sue out his pardon he deserves justly to die God hath set spiritual blessings at a low rate Do but hunger and you shall have righteousnesse but if we refuse to come up to these termes there is no righteousnesse to be had for us God will stop the current of his mercy and set open the sluce of his indignation 2. If we do not thirst here we shall thirst when it is too late if we do not thirst as David did Psal 42.2 my soul thirsteth for God we shall thirst as Dives did for a drop of water Luke 16.24 They who thirst not for righteousnesse shall be in perpetual hunger and thirst they shall thirst for mercy but no mercy to be had Heat encreaseth thirst when men shall burn in hell and be scorch'd with the flames of Gods wrath this heat will encrease their thirst for mercy but there will be nothing to allay their thirst O is it not better to thirst for righteousnesse while it is to be had than to thirst for mercy when there is none to be had Sinners the time is shortly coming when the draw-bridge of mercy will be quite pulled up I shall next briefly prescribe some helps to spiritual hunger 1. Avoid those things which will hinder your appetite As 1. Windy things When the stomach is full of wind a man hath little appetite to his food so when one is fill'd with a windy opinion of his own righteousness he will not hunger after Christs righteousnesse he who being puff'd up with pride thinks he hath grace enough already will not hunger after more These windy vapours spoil the stomack 2. Sweet things destroy the appetite so by feeding immoderately upon the sweet luscious delights of the world we lose our appetite to Christ and Grace You never knew a man surfeit himself upon the world and sick of love to Christ while Israel fed with delight upon Garlick and Onions they never hungred after Manna the soul cannot be carried to two extremes at once as the eye cannot look intent on heaven and earth at once * Oculus non potest caelum terram simul inspicere Cyprian so a man cannot at the same instant hunger excessively after the world and righteousness the earth puts out the fire the love of earthly things will quench the desire of spiriritual 1 John 2.15 Love not the world the sin is not in the having but in the loving 2. Do all that may provoke spiritual appetite There are two things provoke appetite 1. Exercise a man by walking and stirring gets a stomack to his meat So by the exercise of holy duties the spiritual appetite is encreased 1 Tim. 4.7 Exercise thy self to godlinesse Many have left off Closet-prayer they hear the Word but seldome and for want of exercise they have lost their stomack to Religion 2. Sawce Sawce whets and sharpens the appetite there is a twofold sawce provokes holy appetite 1.
promise should not be fulfilled 3. God will fill the hungry soul because he himself hath excited and stirred up this hunger he plants holy desires in us and will not he satisfie those desires which he himself hath wrought in us as in case of prayer when God prepares the heart to pray he prepares his ear to hear Psal 17.10 So in case of spiritual hunger when God prepares the heart to hunger he will prepare his hand to fill it is not rational to imagine that God should deny to satisfie that hunger which he himself hath caused Nature doth nothing in vain Should the Lord inflame the desire after righteousness and not fill it he might seem to do something in vain 4. God will fill the hungry from those sweet Relations he stands unto them they are his children we cannot deny our children when they are hungry we will rather spare it from our selves Luke 11.13 When he that is born of God shall come and say Father I hunger give me Christ Father I thirst refresh me with the living streams of thy Spirit can God deny Doth God hear the Raven when it cries and will he not hear the righteous when they cry when the Earth opens its mouth and thirsts God doth satisfie it Psal 65.9 10. Doth the Lord satisfie the thirsty Earth with showres and will he not satisfie the thirsty soul with grace 5. God will satisfie the hungry because the hungry soul is most thankful for mercy when the restless desire hath been drawn out after God and God fills it how thankful is a Christian The Lord loves to bestow his mercy where he may have most praise we delight to give to them that are thankful Musitians love to play where there is the best sound God loves to bestow his mercies where he may hear of them again The hungry soul sets the Crown of praise upon the head of free-grace Psal 50.23 Who so offereth praise glorifies me 3. How God fills the hungry soul Answ There is a three fold filling 1. With Grace 2. With Peace 3. With Bliss 1. God fills the hungry soul with Grace Grace is filling because sutable to the soul Stephen full of the Holy Ghost Acts 7.55 This fulness of Grace is in respect of parts not of degrees There is something of every Grace though not perfection in any Grace 2. God fills the hungry soul with peace Rom. 15.13 The God of hope fill you with joy and peace this flows from Christ Israel had honey out of the Rock this honey of peace comes out of the Rock Christ John 16. ult that in me ye might have peace So filling is this peace that it sets the soul a longing after heaven this Cluster of Grapes quickens the appetite and pursuit after the full Crop 3. God fills the hungry soul with bliss Glory is a filling thing Psal 17. ult When I awake I shall be satisfied with thy image When a Christian awakes out of the sleep of death then he shall be satisfied having the glorious beams of Gods image shining upon him then shall the soul be filled brim-full the glory of heaven is so sweet that the soul shall still thirst yet so infinite that it shall be filled Qui te Christe bibent dulci torrente refecti Non sitient ultra sed tamen sitient Use What an Encouragement is this to hunger after righteousness such shall be filled Use God chargeth us to fill the hungry Isa 58.10 He blames those who do not fill the hungry Isa 32.6 And do we think he will be slack in that which he blames us for not doing Oh come with hungrings after Christ and be assured of satisfaction God keeps open house for hungry sinners he invites his Guests and bids them come without money Isa 55.1 2. Gods Nature inclines him and his Promise obligeth him to fill the hungry Consider Why did Christ receive the Spirit without measure John 3.34 It was not for himself he was infinitely full before but he was filled with the holy unction for this end that he might distill his grace upon the hungry soul Art thou ignorant Christ was filled with wisdom that he might teach thee Art thou polluted Christ was filled with grace that he might cleanse thee Shall not the soul then come to Christ who was filled on purpose to fill the hungry we love to knock at a rich mans door in our Fathers house there is bread enough come with desire and you shall go away with comfort you shall have the vertues of Christs blood the influences of his Spirit the communications of his love Here are two Objections made against this Object 1 1. The carnal mans Objection I have saith he hungred after righteousness yet am not filled Answ 1 Answ 1. Thou sayst thou hungerest and art not satisfied perhaps God is not satisfied with thy hunger thou hast opened thy mouth wide * Psal 81.10 but hast not opened thine ear * Psal 40.9 When God hath called thee to Family-prayer and mortification of sin thou hast like the deaf Adder stopped thine ear against God Zach. 7.11 No wonder then thou hast not that comfortable filling as thou desirest though thou hast opened thy mouth yet thou hast stopped thine ear the child that will not hear his parent is made to do pennance by fasting 2. Perhaps thou thirstest as much after a tentation as after righteousness At a Sacrament thou seemest to be inflamed with desire after Christ but the next tentation that comes either to drunkenness or lasciviousness thou fallest in and closest with the tentation Satan doth but becken to thee and thou comest thou openest faster to the Tempter than to Christ and dost thou wonder thou art not filled with the fat things of Gods house 3. Perhaps thou hungerest more after the world than after righteousness The young man in the Gospel would have Christ but the world lay nearer his heart than Christ hypocrites pant more after the dust of the Earth * Amos 2.7 than the water of life Israel had no Manna while their Dough lasted such as feed immoderately upon the Dough of earthly things must not think to be fill'd with Manna from heaven if your money be your god never look to receive another God in the Sacrament 2. The godly mans Objection I have had unfeigned Object 2 desires after God but are not filled Answ 1. Thou mayst have a filling of grace Answ 1 though not of comfort if God doth not fill thee with gladness yet with goodness Psal 107.11 Look into thy heart and see the distillations of the Spirit the dew may fall though the honey-comb doth not drop 2. Wait a while and thou shalt be filled the Gospel is a spiritual Banquet it feasts the soul with grace and comfort none eat of this Banquet but such as wait at the Table Isa 25.6 9. In this Mountain shall the Lord of Hosts make unto all people a Feast of fat things a Feast of wines on
Tell them in what a sad condition they are in the gall of bitterness Shew them their danger they tread upon the banks of the bottomless pit if death gives them a jog they tumble in and we must dip our words in honey use all the mildness we can 2 Tim. 2.25 In meekness instructing c. Fire melts oyntment mollifies words of love may melt hard hearts into Repentance this is soul-mercy God made a Law Exod. 23.5 that whosoever did see his enemies Ass lying under a burden he should help him On which words saith Chrysostom We will help a Beast that is fallen under a burden and shall we not extend relief to those who are fallen under a worse burden of sin 3. Soul-mercy is in reproving refractory sinners there is a cruel mercy when we see men go on in sin and we let them alone and there is a merciful cruelty when we are sharp against mens sins and will not let them go to hell quietly Lev. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Fond pity is no better than cruelty Titus 1.13 Rebuke them sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly the Chyrurgion cuts and lanceth the flesh but it is in order to a cure they are healing wounds so by a cutting reproof when we lance mens consciences and let out the blood of sin we exercise spiritual Chyrurgery this is shewing mercy Jude 23. Others save with fear pulling them out of the fire If a man were in the fire though you did hurt him a little in pulling him out he would be thankful and take it as a kindnesse Some men when we tell them of sin say O this is bitternesse no it is shewing mercy If a mans house were on fire and another should see it and not tell him of it for fear of waking him were not this cruelty when we see others sleeping the sleep of death and the fire of Gods wrath ready to burn about their ears and we are silent is not this to be accessory to their death 4. Soul-mercy is in praying for others This is like physick used in a desperate case and oft it recovers the sick patient James 5.16 The effectual fervent prayer of a righteous man avails much as it cures the sick body so the sin-sick soul There is a story of one who gave his soul to the Divel who was given in to the prayers of Luther When Eutychus fell down from an high loft and was taken up dead Paul fell on him * Affectus vehementia Beza that is he did effectually pray over him and he prayed him alive Acts 20.9 11. By sin the soul is fallen from an high loft viz. a state of innocency now fervent prayer oft-times fetcheth life in such a dead soul Use 1. See what a blessed work the work of the Ministry Use 1 is The preaching of the Word is nothing but shewing mercy to souls This is a mighty and glorious engine in the hand of the Lord of Hosts for the beating down of the Divels strong-holds The Ministry of the Word doth not only bring light with it but eye-salve anointing the eyes to see that light It is a sin-killing and a soul-quickning Ordinance it is the power of God to salvation What enemies are they to their own souls that oppugne the Ministry They say the people that live under the line curse the Sun and are glad when the sun sets because of its burning heat Foolish sinners curse the Sun-rising of the Ministry and are offended at the light of it because it comes near their sins and scorcheth their consciences though in the end it saves their souls Use 2 Use 2. It reproves them that have no mercy to souls Reproof 1. Evil Magistrates 2. Evil Ministers 1. Evil Magistrates who either take away the Key of knowledge * Luke 11.52 or give a Toleration to wickednesse suffering men to sinne by a Licence The meaning of Toleration is this if men will to hell none shall stop them Is not nature enough poyson'd Do not men sin fast enough but must they have such political engines as scrue them up higher in wickednesse Must they have such favourable gales from the breath of great ones as serve to carry them full sail to the Divel This is far from soul-soul-mercy * Meminerit princeps non solum quantum sibi commissum sed quatenus permissum fit Cicero What an heavy reckoning will these Statists have in the day of the Lord 2. Evil Ministers 1. Such as have no bowels to the souls of their people They do not pity them pray for them they seek not them but theirs they preach not for love but lucre their care is more for Tythes than souls How can they be called spiritual fathers who are without bowels These are mercenarii not ministri 2. Such as feed not the souls of their people with solid truths When Christ sent out his Apostles he gave them their Text and tells them what they must preach Matth. 10.7 Preach saying the Kingdom of Heaven is at hand Upon which place saith Luther the Ministers of Christ must preach quae ad regnum coelorum conducant Things that pertaine to the Kingdom of God pardon of sin sanctification living by faith ne aliter ex ecclesiâ faciant politiam They are unmerciful to souls who instead of breaking the bread of life fill their peoples heads with very speculations and notions who rather tickle the fancy than touch the conscience and give precious souls rather musick than food 3. Such as darken knowledge with words and preach so as if they were speaking in an unknown tongue Some Ministers love to soar aloft like the Eagle and flie above their peoples capacities endeavouring rather to be admired than understood They are like some crabbed Authors which cannot be read without a Comment Indeed God calls his Ministers Ambassadors 2 Cor. 5.20 but they must not be like those Out-landish Ambassadors that cannot be understood without an Interpreter 'T is unmercifulnesse to souls to preach so as not to be understood Ministers should be Stars to give light not clouds to obscure the truth Saint Paul was learned yet plain Clearnesse and perspicuity is the grace of speech 'T is cruelty to souls when we go about to make easie things hard This many are guilty of in our age who go into the Pulpit only to tie knots and think it their glory to amuse the people this savours more of pride than mercifulnesse 4. Such as see others going on in sin but do not tell them of it When men declare their sin as Sodom it is the Ministers duty to lift up his voice like a trumpet and shew the house of Jacob their sin Isa 58.1 Zeal in the Ministry is as proper as fire on the Altar he who lets another sin and holds his peace is a man-slayer That Sentinel deserves death who sees the enemy
when the Apostles who were filled with the wine of the Spirit were charged with drunkenness Peter vindicated them openly Acts 2.15 A merciful man will take the dead flie out of the box of oyntment 5. They are in an high degree unmerciful to the names Answ 5 of others who bear false witness against them Psal 27.11 Exod. 23.1 Put not thy hand with the wicked to be a false witness Putting the hand is taking an Oath falsly as when a man puts his hand upon the book and swears to a lye so Tostatus expounds it this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false witness is a two-edged sword the party forsworn wounds anothers name and his own soul A false witness is compared to a Maul or Hammer Prov. 25.18 It is true in this sense because he is hardened 1. In impudency he blusheth at nothing 2. In unmercifulness There is no softness in a Maul or Hammer nor is there any relenting or bowels to be found in a false witness All these wayes men are unmerciful to the names of others Use Exhort Use Let me perswade all Christians as they make conscience of Religion so to shew mercy to the names of others be very chary and tender of mens good name◠Consider 1. What a sin it is to defame any man Tit. 3.2 1 Pet. 2.1 Laying aside all envies and evil speakings Envy and evil speaking are put together laying aside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putting away as a man would put away a thing from him with indignation as Paul shook off the Viper Acts 28.5 2. The injuriousness of it thou that takest away the good name of another woundest him in that which is most dear to him better take away a mans life than his name by eclipsing his name thou buriest him alive it is an irreparable injury aliquid haerebit A wound in the name is like a flaw in a Diamond or a stain in Azure which will never out no Physician can heal the wounds of the tongue 3. God will require it at mens hands if idle words must be accountable for shall not reproachful slanders God will make inquisition one day as well for names as for blood Let all this perswade to Caution and Circumspection you would be loth to steal the goods of others a mans name is of more worth and he that takes away the good name of another doth sin more than if he had taken the corn out of his Field or the wares out of his Shop Especially take heed of wounding the names of the godly God hath set a Crown of honour on their head and will you take it off Numb 12.8 Wherefore then were you not afraid to speak against my servant Moses To defame the Saints is no less than the defaming God himself they having his picture drawn upon them and being members of Christ Oh think how ill Christ will take this at your hand another day it was under the old Law a sin to defame a Virgin and what is it to calumniate Christs Spouse Are the names of the Saints written in heaven and will you blot them out upon earth Be merciful to the names of others SECT 3. Mercy in some cases to be extended to the Estates of others and that Christians must not take the summum jus 3. BE merciful to the Estates of others If a man be thy debtor and Providence hath frowned upon him that he hath not wherewithal to pay do not crush him when he is sinking but remit something of the rigour of the Law Blessed are the merciful * Justitia sine misericordia non est justitia sed crudelitas The wicked are compared to Beasts of prey that live upon rapine and spoil they care not what mischief they do Psal 10.9 He lyeth in wait secretly as a Lyon in his Den he doth catch the poor when he draweth him into his net Chrysostom saith the drawing into the Net is when the Rich draw the Poor into Bonds and in case of non-payment at the day the Bond being forfeited seize upon all they have 't is not justice but cruelty when others lie at our mercy to be like that hard-hearted Creditor in the Gospel who took his Debtor by the throat saying Pay me what thou owest Matth. 18.28 God made a Law Deutr. 24.6 No man shall take the nether or the upper milstone to pledge for he taketh a mans life to pledge If a man had lent another money he must not take both his milstones for a pawn he must shew mercy and leave the man something to get a livelihood with we should in this imitate God who in midst of anger remembers mercy God doth not take the extremity of the Law upon us but when we have not to pay if we confess the debt he freely forgives Prov. 28.13 Matth. 18.27 Not but that we may justly seek what is our own but if others be brought low and submit we ought in conscience to remit something of the debt Blessed are the merciful SECT 4. Shewing that Christians must be merciful to the offences of others 4. WE must be merciful to the offences of others be ready to shew mercy to them which have injured you Thus Stephen the Proto-martyr Act. 7.60 he kneeled down and cryed with a loud voyce Lord lay not this sin to their charge When he prayed for himself he stood but when he came to pray for his enemies he kneeled down * Pro se orans stat crigitur pro lapidantibus flectit genua Bern. to shew saith Bernard his earnestness in prayer and how greatly he desired that God would forgive them this is a rare kind of mercy Prov. 19.11 It is a mans glory to pass over a transgression Mercy in forgiving injuries as it is the touch-stone so the Crown of Christianity Bishop Cranmer was of a merciful disposition if any who had wronged him came to desire a curtesie of him he would do all that lay in his power for him insomuch that it grew to a Proverb Do Cranmer an injury and he will be your friend as long as he lives To overcome evil with good and answer malice with mercy is truly heroical and renders Religion glorious in the eyes of all But I wave this and proceed SECT 5. That mercy must be extended to the supplying the wants of others WE must be merciful to the wants of others This the text chiefly intends a good man doth not like the Snake twist within himself his motion is direct not circular he is ever merciful and lendeth Psal 37.26 This merciful charity to the wants of others stands in three things 1. A judicious consideration Psal 41.1 Blessed is he that considereth the poor and you must consider four things 1. It might have been your own case you your selves might have stood in need of anothers charity and then how welcom and refreshing would those streams have been to you 2. Consider how sad a condition poverty is Though Chrysostom calls poverty the
high-way to heaven yet he that keeps this road will go weeping thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider the poor behold their tears their sighs their dying groans look upon the deep furrows made in their faces and consider if there be not reason why you should scatter your seed of mercy in these furrows Pro pallio vestem laceram pro pulvinari lapidem the poor man feeds upon sorrow he drinks tears Psal 80.50 like Jacob in a windy night he hath the clouds for his canopy and a stone for his pillow Nay farther consider that oftentimes poverty becomes not only a crosse but a snare it exposeth to much evil which made Agur pray Give me not poverty Prov. 3.8 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want puts men upon indirect courses The poor will venture their souls for money which is like throwing Diamonds at Payrtrees If the rich would wisely consider this their Alms might prevent much sin 3. Consider why the wise God hath suffered an inequality in the world it is for this very reason because he would have mercy exercised If all were rich there were no need of Alms nor could the merciful man have been be so well known If he that travelled to Jericho had not been wounded and left half dead the good Samaritan who poured oyle and wine into his wounds had not been known Hectora quis nosset foelix si Troja fuisset 4. Consider how quickly the ballance of Providence may turn we our selves may be brought to poverty and then it will be no small comfort to us that we relieved others while we were in a capacity to do it Eccles 11.2 Give a portion to seven and also to eight for thou knowest not what evil shall be upon the earth We cannot promise our selves always Halcyon dayes God knows how soon any of us may change our pasture the Cup which now runs over with wine may be filled with the waters of Marah Ruth 1.21 I went out full and the Lord hath brought me home again empty How many have we seen like Bajazet and Bellizarius invested with great Lordships and possessions who have on a sudden brought their Mannor to a morsel Irus erit subito qui modo Croesus erat So that it is wisdom in this sence to consider the wants of others Remember how soon the scene may alter we may be put in the poors dresse and if adversity come it will be no trouble of mind to us to think that while we had an estate we did lay it out upon Christs indigent members this is the first thing in mercifulnesse a judicious consideration 2. A tender commiseration Isa 58.10 If thou draw out thy soul to the hungry Bounty begins in pity the Hebrew word for Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bowels Christ first had compassion on the multitude then he wrought a miracle to feed them Matth. 15.32 * Quis ignorat ex â—a appellatione esse misericordiam quod miserum câ—r faciat coâ—dolentâ—s aliâ—no malo Aug. Tom. 1. l. 1. Charity which wants compassion is bruitish The bruit creatures can relieve us many wayes but cannot pity us 'T is a kind of cruelty saith Quintilian to feed one in want and not to sympathize with him True Religion begets tendernesse as it melts the heart in tears of contrition towards God so in bowels of compassion towards others * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Isa 11.16 My bowels shall sound as an harp Let me allude when our bowels of pity sound then our alms make sweet musick in the eares of God 3. Mercifulnesse consists in a liberal contribution Deut. 15.8 If there be a poor man within thy gates thou shalt open thy hand wide unto him The Hebrew word to disperse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 112.9 signifies a largness of bounty * Non habet hic locum sordida tenacitas Muscul it must be like water that over-flows the banks Non tenuiter erogandunt pauxillum aliquid If God hath enriched men with estates and made his candle as Job saith to shine upon their tabernacle they must not incircle and â—ngrosse all to themselves but be as the Moon which having received its light from the Sun lets it shine to the world The Ancients as Basil and Lorinus observe made oyle to be the embleme of charity * Olcum charitatis symbolum the golden oyle of mercy must like Aarons oyle run down upon the poor which are the lower skirts of the garment this liberal disbursement to the wants and necessities of others God commands Grace compels Reason 1 1. God commands there is an express Statute-Law Lev. 25.35 If thy brother be waxen poor and fallen in decay with thee then thou shalt relieve him The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt strengthen him put under him a silver Crutch when he is falling 'T is worth our observation what great care God took of the poor besides what was given them privately God made many Laws for the publick and visible relief of the poor Exod. 23.11 The seventh year thou shalt let the Land rest and lie still that the poor of thy people may eat Gods intention in this Law was that the poor should be liberally provided for they might freely eat of any thing which did grow of itself this seventh year * Ordinabatur ad commodum pauperum Cornel. a lap whether of Herbs Vines or Olive-trees If it be asked how the poor could live only on these fruits there being as it is probable no corn growing then for answer Cajetan is of opinion they lived by selling these fruits and so converting them into money lived upon the price of the fruits There is another Law made Lev. 19.9 And when ye reap the Harvest of your Land thou shalt not wholly reap the corners of thy Field neither shalt thou gather the gleanings of thy Harvest See how God indulged the poor some corners of the Field were for the poors sake to be left uncut and when the Owners did reap they must not go too near the Earth with their Sickle the Vulgar Latine reads it non tondebis usque ad solum thou shalt not shear to the very ground Something like an after-crop must be left the shorter ears of corn and such as did lie bending to the ground were to be reserved for the poor saith Tostatus And God made another Law in favour of the poor Deutr. 14.28 At the end of three years thou shalt bring forth the tythe of thy increase the same year and thou shalt lay it up in thy gates and the Levite and the fatherless and the widow which are within thy gates shall come and shall eat and be satisfied The Hebrews write that every third year besides the first tythe given to Levi which was called the perpetual tythe Num. 18.21 the Jews did set apart another tythe of their increase for the use of the Widows and Orphans and that was called the tythe of
the poor Sol. Jarchi Besides at the Jews solemn Festivals the poor were to have a share Deutr. 16.11 And as relieving the necessitous was commanded under the Law so it stands in force under the Gospel 1 Tim. 6.17 18. Charge them that be rich in this world that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do good that they be rich in good works c. 'T is not only a counsel but a charge and the non-attendency to it runs men into a Gospel praemunire Thus we have seen the mind of God in this particular of charity let all good Christians comment upon it in their practice what benefit is there of gold while it is imbowel'd and lock up in the Mine and what is it the better to have a great Estate if it be so hoarded and cloistered up as never to see the light 2. As God commands so grace compels to works of mercy and beneficence 2 Cor. 5.14 The love of Christ constraineth Grace comes with Majesty upon the heart 't is not in sermone but virtute grace doth not lie as a sleepy habit in the soul but will put forth it self in vigorous and glorious actings grace can no more be conceal'd than fire like new wine it will have vent grace doth not lie in the heart as a stone in the Earth but as seed in the Earth * Si operari renuit gratia non est it will spring up into good works SECT 6. Containing a Vindication of the Church of England Use 1 Use 1. Inform. IT may serve to justifie the Church of England against the calumny of malevolent men Inform. Julian upbraided the Christians that they were Solifidians and the Church of Rome layes upon us this aspeâ—sion that we are against good works indeed we plead not for the merit of them but we are for the use of them Titus 3.14 Let ours also learn to maintain good works for necessary use We preach they are needful both necessitate praecepti and medii * Asserunt Pontificii bona opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse peccati mortis terrores vincere neque misericordiâ Dei propitiatore Christo egere quas in operibus opiniones ut impias damnamus Melanct. de Justif Debitorem ipse se Dominus fecit non accipiendo sed promittendo Austin in Psal 83. We read the Angels had wings and hands under their wings Ezek. 1.8 It may be emblematical of this truth Christians must not only have the wings of faith to flie but hands under their wings to work the works of mercy Tit. 3.8 This is a faithful saying and these things I will that you maintain constantly that they which have believed in God might be careful to maintain good works The Lamp of faith must be filled with the oyle of charity faith alone justifies but justifying faith is not alone you may as well separate weight from lead or heat from fire as works from faith good works though they are not the causes of salvation yet they are evidences though they are not the foundation yet they are the superstructure * Bona opera sunt via ad regnum non causa regnandi Bern. Faith must not be built upon works but works must be built upon faith Rom. 7.4 Ye are married to another that ye should bring forth fruit unto God Faith is the grace which marries Christ and good works are the children which faith bears for the vindication of the Doctrine of our Church and in honour of good works I shall lay down these four Aphorisms 1. Works are distinct from faith 't is vain to imagine Aphor. 1 that works are included in faith as the Diamond is inclosed in the Ring no they are distinct as the sap in the Vine is different from the Clusters that grow upon it 2. Works are the touch-stone of faith Shew me Aphor. 2 thy faith by thy works Jam. 2.18 * Sicut se res habet ad esse ita ad operari Aquin. Works are faiths letters of credence to shew if saith Saint Bernard thou seest a man in operibus strenuum full of good works then by the Rule of charity thou art not to doubt of his faith We judge of the health of the body by the pulse where the blood stirs and operates O Christian judge of the health of thy faith by the pulse of mercy and charitableness it is with faith as with a Deed in Law To make a Deed valid there are three things requisite the Writing the Seal the Witnesses so for the tryal and confirmation of faith there must be these three things the Writing the Word of God the Seal the Spirit of God the Witnesses good works Bring your faith to this Scripture-touch-stone faith doth justifie works works do testifie faith 3. Works do honour faith these fruits adorn the Aphor. 3 Trees of righteousness let the liberality of thy hand saith Clemens Alexandrinus be the ornament of thy faith and wear it as an holy bracelet about thy wrists Job 29.15 I was eyes to the blind and feet was I to the lame I put on righteousness and it cloathed me my judgement was as a Robe and a Diadem While Job was the poors Benefactor and Advocate this was the Ensign of his honour it cloathed him as a Robe and crowned him as a Diadem This is that takes off the odium and obloquy and makes others speak well of Religion when they see good works as hand-maids waiting upon this Queen Aphor. 4 4. Good works are in some sense more excellent than faith in two respects 1. Because they are of a more noble diffusive nature though faith be more needful for our selves yet good works are more beneficial to others faith is a receptive grace * Fidei est accipere charitatis distribuere Aug. it is all for self-interest it moves within its own Sphere Works are for the good of others and it is a more blessed thing to give than to receive 2. Good works are more visible and conspicuous than faith Faith is a more occult grace it may lie hid in the heart and not be seen but when works are joyned with it now it shines forth in its native beauty though a Garden be never so decked with Flowers yet they are not seen till the light comes so the heart of a Christian may be enriched with faith but it is like a Flower in the night it is not seen till works come when this light shines before men then faith appears in its orient colours SECT 7. A check to the unmerciful 2. IF this be the Effigies of a good man that he is of a Use 2 merciful disposition then it doth sharply reprove those that are far from this temper Reproof their hearts are like the scales of the Leviathan shut up together as with a close seal Job 41.15 They move only within their own circle but do not indulge the necessities of others Job 41.15 they have a flourishing Estate but like
be said worse Thou to whom the Lord hath given an estate thy cup runs over but hast a miserly heart and wilt not part with any thing for good uses 't is death to thee to relieve them that are dying know that thou art in the highest degree ungrateful thou art not fit for humane society The Scripture hath put these two together unthankful without natural affection 2 Tim. 3.2 3. God may repent that ever he gave such men estates and may say as Hos 2.9 Therefore will I return and take away my corn and my wine in the season thereof and will recover my wooll and my flax 2. The unmerciful man wants love to Christ all men would be thought to love Christ and would be very angry with them that should question their love but do they love Christ who let the members of Christ starve No these love their money more than Christ and come under that fearful Anathema 1 Cor. 16.22 Arg. 9 9. Lastly I shall use but one argument more to perswade to works of mercy and that is the reward which follows Alms-deeds giving of Alms is a glorious work and let me assure you it is no unfruitful work * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Whatsoever is disbursed to the poor is given to Christ Mat. 25.40 Inasmuch as you have done it to one of the least of these my brethren ye have done it unto me The poor mans hand is Christs Treasury * Manus pauperis est Christi gazophylacium Chrysolog and there is nothing lost that is put there Quicquid in terra jacenti porrigitis sedenti in caelo datis The text saith the merciful shall obtain mercy in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be bemercified What is it we need most is it not mercy pardoning and saving mercy What is it we desire most on our death-bed is it not mercy Thou that shewest mercy shalt find mercy thou that pourest in the oyle of compassion to others God will pour in the golden oyle of salvation into thee Matth. 7.2 The Shunamite woman shewed mercy to the Prophet and she received kindnesse from him another way 2 Kings 4. She welcommed him to her house and he restored her dead child to life they that sow mercy shall reap in kind they shall obtain mercy such is the sweetnesse and mercifulnesse of Gods nature that he will not suffer any man to be a loser No kindnesse shewed to him shall be unregarded or unrewarded God will be in no mans debt for a cup of cold water he shall have a draught of Christs warme blood to refresh his soul Heb. 6.10 For God is not unrighteous to forget your work and labour of love which you have shewed toward his name in that you have ministred to the Saints c. Gods mercy is a tender mercy a pure mercy a rich mercy mercy shall follow and overtake the merciful man he shall be rewarded 1. In this life 2. In the life to come 1. The merciful man shall be rewarded in this life he shall be blessed 1. In his Person Psal 41.1 Blessed is he that considers the poor Let him go whether he will a blessing goes along with him he is in favour with God God casts a smiling aspect upon him 2. Blessed in his name Psal 112.6 He shall be had in everlasting remembrance When the Niggards name shall rot the name of a merciful man shall be embalmed with honour and give forth its scent as the wine of Lebanon 3. Blessed in his Estate Omni rerum copia affluet Prov. 11.25 The liberal soul shall be made fat He shall have the fat of the Earth and the dew of Heaven He shall not only have the Venison but the blessing 4. Blessed in his Posterity Psal 37.26 He is ever merciful and lendeth his seed is blessed He shall not only leave an Estate behind but a blessing behind to his children and God will see that the entail of that blessing shall not be cut off 5. Blessed in his Negotiations Deutr. 15.10 For this thing the Lord thy God shall bless thee in all thy works and in all that thou puttest thine hand unto The merciful man shall be blessed in his building planting journying whatever he is about a blessing shall empty it self upon him Quicquid calcaverit rosa fiet He shall be a prosperous man the honey-comb of a blessing shall be still dropping upon him 6. Blessed with long life Psal 41.2 The Lord will preserve him and keep him alive * Restituet eum Deus qui aâ—ea morti vicinus fuit longiore vita donabit Mollerus He hath helped to keep others alive and God will keep him alive Is there any thing then lost by mercifulness it spins out the silver thread of life many are taken away the sooner for their unmercifulness because their hearts are streightned their lives are shortned 2. The merciful man shall be rewarded in the life to come Arist Rhet. Aristotle joyns these two together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberality and utility God will reward the merciful man hereafter though not for his works yet according to his works Revel 20.12 I saw the dead small and great stand before God and the Books were opened and the dead were judged out of those things which were written in the books according to their works As God hath a bottle to put our tears in so he hath a book to write our alms in as God will put a vail over his peoples sins so he will in free-grace set a Crown upon their works The way to lay up is to lay out other parts of our Estate is left behind * Eccl. 2.18 19. but that which is given to Christs poor is hoarded up in heaven that is a blessed kind of giving which though it makes the purse lighter it makes the Crown heavier You that are mercifully inclined remember whatever alms you distribute 1. You shall have good security Eccles 11.1 Luk. 6.38 Prov. 19.17 He that gives to the poor lends to the Lord and that which he hath given will he pay him again There is Gods Counter-band to save you harmless which is better security than any PUBLICK FAITH yet here is our Unbelief and Atheism We will not take Gods bond we commonly put our deeds of mercy among our desperate debts 2. You shall be paid with over-plus for a wedge of gold which you have parted with you shall have a weight of glory for a cup of cold water you shall have Rivers of pleasure which run at Gods right hand for evermore The interest comes to infinitely more than the principal Pliny writes of a Country in Affrica where the people for every bushel of seed they sowe receive an hundred and fifty fold increase For every penny you drop into Christs Treasury you shall receive above a thousand fold encrease your after-crop of glory will be so great that though you
are still reaping you will never be able to Inne the whole Harvest let all this perswade rich men to honour the Lord with their substance SECT 9. Containing Directions in shewing mercy BEfore I conclude this Subject let me lay down some Rules briefly concerning works of mercy Rule 1 1. Charity must be free Deutr. 15.10 Thou shalt give and thy heart shall not be grieved c. that is thou shalt not be troubled at parting with thy money he that gives grievingly gives grudgingly it is not a gift but a tax charity must flow like spring-water * Non quaeritur quantum sed quo animo detur Ambr. the heart must be the Spring the hand the Pipe the poor the Cistern God loves a chearful giver Be not like the Crab which hath all the ver-juyce squeezed and pressed out You must not give to the poor as if you were delivering your purse on the High-way Charity without alacrity is rather a Fine than an Offering 't is rather doing of pennance than giving of alms charity must be like the myrrhe which drops from the Tree without cutting or forcing * Beneficium est magis affectu quam effectu Seneca Rule 2 2. We must give that which is our own Isa 58.7 To deal thy bread to the hungry it must be de tuo pane The word for alms in the Syriack signifies justice to shew that alms must be of that which is justly gotten the Scripture puts them together Micah 6.8 To do justice to love mercy we must not make ex Rapina Holocaustum a Sacrifice of Sacriledge * Qui male partâ— dispergit injustâ—â— ejus manet in saecu lum Muscul Isa 61.8 For I the Lord love judgement I hate robbery for burnt-offering He that shall build an Almes-house or Hospital with goods ill gotten displays the Ensign of his pride and sets up the Monument of his shame Rule 3 3. Do all in Christ and for Christ 1. Do all in Christ labour that your persons may be in Christ We are accepted in him Ephes 1.6 Origen Chrysostom and Peter Martyr affirm that the best works not springing from faith are lost The Pelagians thought to have posed Austin with that question Whether it was sin in the Heathen to cloath the naked Austin answered rightly The doing of good is not in it self simply evil but proceeding of infidelity it becomes evil * Non per se ipsum factum pro peccato babetur c Titus 1.15 To them that are unbelieving is nothing pure * Matth. 7.18 Hebr. 11.6 That fruit is most sweet and genuine which is brought forth in the Vine John 15.4 Out of Christ all our Almes-deeds are but the fruit of the wilde Olive * Faciunt gentes ea quae legis sunt Ethice non Evangelice bona opera agunt sed non bene Macovii loc com they are not good works but dead works 2. Do all for Christ namely for his sake that you may testifie your love to him Love mellows and ripens our Almes-deeds it makes them a precious perfume to God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril as Mary did out of love bring her oyntments and sweet spices to anoint Christs dead body so out of love to Christ bring your oyntments and anoint his living body viz. Saints and Members 4. Works of mercy are to be done in humility away Rule 4 with ostentation the worm breeds in the fairest fruit the moth in the finest cloth Pride will be creeping into our best things beware of this dead flie in the box of oyntment When Moses face did shine he put a vail over it so while your light shines before men and they see your good works cover your selves with the vail of humility as the silk-worm while she weaves her curious works hides her self within the silk and is not seen so we should hide our selves from pride and vain-glory 'T was the sin of the Pharisees while they were distributing alms they did buccina canere blow the Trumpet * Nec illa perfecta est liberalitas si jactantiae causa largiaris Ambrose Matth. 6.2 They did not give their alms but sell them for applause A proud man casts his bread upon the waters as a Fisherman casts his Angle upon the waters he angles for vain-glory I have read of one Cosmus Medices a rich Citizen of Florence that he confessed to a near friend of his he built so many magnificent Structures and spent so much on Scholars and Libraries not for any love to Learning but to raise up to himself Trophies of Fame and Renown * Burt. Melan. An humble soul denies himself yea even annihilates himself he thinks how little it is he can do for God and if he could do no more it were but a due debt therefore looks upon all his works as if he had done nothing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar The Saints are brought in at the last day as disowning their works of charity Matth. 25.37 Lord when saw we thee an hungred and fed thee c. A good Christian doth not only empty his hand of Alms but empties his heart of Pride while he raiseth the poor out of the dust he lays himself in the dust works of mercy must be like the Cassia which is a sweet spice but grows low Rule 5 5. Dispose your Alms prudentially 't is said of the merciful man he orders his affairs with discretion Psal 112.5 * Vox pauperum monet prudentiam in dandis Eteemosynis adhibe dam esse Mollerus There is a great deal of wisdom in distinguishing between them that have sinned themselves into poverty and who by the hand of God are brought into poverty Discretion in the distribution of Alms consists in two things 1. In finding out a fit Object 2. In taking a fit Season 1. In finding out a fit Object and that comes under a double notion 1. Give to those who are in most need raise the Hedge where it is lowest feed the Lamp which is going out 2. Give to those who may probably be more serviceable though we bestow cost and dressing upon a weak Plant yet not upon a dead Plant breed up such as may help to build the house of Israel Ruth 4.11 that may be Pillars in Church and State not Cater-pillars making your charity to blush 2. Discretion in giving Alms is in taking the fit season Give to charitable uses in time of health and prosperity distribute your silver and gold to the poor before the silver cord be loosed or the golden bowle be broken Eccles 12.6 Qui cito dat bis dat make your hands your executors not as some who do reserve all they give till the Term of life is ready to expire and truly what is then bestowed is not given away but taken away by death 't is not charity but necessity Oh do not so marry your selves to money that you are resolved nothing shall part you but death be
heart to be ignorant of sin Signs of an impure heart or Christ argues impurity of heart Nahash the Ammonite would enter into Covenant with the men of Jabesh-Gilead so he might thrust out their right eyes 1 Sam. 11.2 Satan leaves men their left eye in worldly knowledge they are quick-sighted enough but the right eye of spiritual knowledge is quite put out 2 Cor. 4.4 Ignorance is Satans strong hold Acts 26.18 The Divels are bound in chains of darkness Jude 6. So are all ignorant persons impossible it is that an ignorant heart should be good it is knowledge makes the heart good Prov. 19.2 That the soul be without knowledge it is not good For any to say though their mind be ignorant yet their heart is good they may as well say though they are blind yet their eyes are good In the Law when the plague of Leprosie was in a mans head the Priest was to pronounce him unclean This is the case of an ignorant man the Leprosie is in his head he is unclean That heart cannot be very pure which is a Dungeon Grace cannot reign where ignorance reigns an ignorant man can have no love to God Ignoti nulla cupido he cannot love that which he doth not know he can have no faith knowledge must usher in faith Psal 9.10 he cannot worship God aright John 4.22 Though he may worship the true God yet in a wrong manner ignorance is the root of sin blindness leads to lasciviousness Ephes 4.18 19. Prov. 7.23 Ignorance is the mother of pride Revel 3.17 It is the cause of Error 2 Tim. 3.6 and which is worst an affected ignorance aliud est nescire aliud nolle scire Many are in love with ignorance * Non modo ducem non quaerunt sed oblatum respuunt Bern. they hug their disease Job 21.14 2 Pet. 3.5 Ignorant minds are impure there is no going to heaven in the dark 2. That heart is impure which sees no need of purity Revel 3.17 I am rich and have need of nothing Not to be sensible of a disease is worse than the disease you shall hear a sick man say I am well I ayle nothing there are some who need no Repentance Luk. 15.7 Some sinners are too well to be cured heart-purity is as great a wonder to a natural man as the new-birth was to Nicodemus Joh. 3.4 'T is sad to think how many go on confidently and are ready to bless themselves never suspecting their condition till it be too late 3. He hath an impure heart who regards iniquity in his heart Psal 66.18 If I regard iniquity in my heart the Lord will not hear me In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I look upon sin that is with a lustful look sin-regarding is inconsistent with heart-purity Quest What is it to regard iniquity Quest Answ 1 Answ 1. When we indulge sin when sin not only lives in us but we live in sin Some will leave all their sins but one Jacob would let all his sons go but Benjamin Satan can hold a man by one sin the Fowler holds the Bird fast enough by a Wing or Claw Others hide their sins like one that shuts up his Shop-windows but follows his Trade within doors Many deal with their sins as Moses his mother dealt with him she hid him in the Ark of Bulrushes as if she had left him quite but her eye was still upon him and in conclusion she became his Nurse Exod. 2.9 So many seem to leave their sins but they only hide them from the eye of others their heart still goes after them and at last they Nurse and give the breast to their sins 2. To regard iniquity is to delight in iniquity A child of God though he sins yet he doth not take a complacency in sin Rom. 7.15 What I hate that do I but impure souls make a recreation of sin 2 Thes 2.12 They had pleasure in unrighteousness Never did one feed with more delight on a dish he loves than a wicked man doth upon the forbidden fruit This delight shews the will is in the sin Et voluntas est regula mensura actionis 3. To regard iniquity is to lay in provision for sin Rom. 13.14 Make not provision for the flesh Sinners are Caterers for their lusts 't is a Metaphor taken from such as make provision for a Family or victual a Garrison The Greek word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a projecting and fore-casting in the mind how to bring a thing about This is to make provision for the flesh when one studies to gratifie the flesh and lay in fuel for lust Thus Amnon made provision for the flesh 2 Sam. 13.5 He fains himself sick and his sister Tamar must be his Nurse she must cook and dress his meat for him by which means he defiled the breasts of her Virginity it is sad when mens care is not to discharge conscience but to satisfie lust 4. To regard iniquity is to give it respect and entertainment as Lot shewed respect to the Angels Gen. 19.2 He bowed himself with his face toward the ground and said behold now my Lords turn in I pray you c. When the Spirit of God comes it is repulsed and grieved but when tentation comes the sinner bowes to it sets open the great Gates and saith Turn in my Lord this is to regard iniquity 5. He is said to regard sin that doth not regard the threatnings of God against sin We read of seven thunders uttering their voyce Rev. 10.3 How many thunders in Scripture utter their voyce against sin Psal 68.21 God shall wound the hairy scalp of such an one as goes on still in his Trespasses Here is a thundering Scripture but sinners fear not this thunder let a Minister come as a Boanerges cloathed with the spirit of Eliah and denounce all the curses of God against mens sins they regard it not they can laugh at the shaking of a Spear * Job 41.29 this is to regard iniquity and doth argue an impure heart 4. An unbelieving heart is an impure heart The Scripture calls it expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil heart of unbelief Hebr. 3.12 An unbelieving heart is evil summo gradu 't is full of the poyson of hell Unbelief is omnium peccatorum colluvies the root and receptactle of sin 1. Unbelief is a God-affronting sin 1. It puts the lye upon God it calls in question his power * Psa 78.19 20. mercy truth 1 John 5.10 He that believeth not hath made God a lyar And can a greater affront be cast upon the God of glory 2. It makes us trust to second causes which is a setting the creature in the room of God 2 Chron. 16.12 Asa in his disease sought not to the Lord but to the Physitians He relied more on the Physitian than upon God Saul seeks to the Witch of Endor O high affront to lean upon the Reed and neglect the Rock
Object 2 knowledge of God they have no sense of spiritual things nor are they the better for our instructions 1. We read in Scripture of children who by vertue Answ 1 of instruction have had their tender years sanctified Timothies Mother and Grand-mother taught him the Scriptures from his Cradle 2 Tim. 3.15 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a child thou hast known the holy Scriptures Timothy sucked in Religion as it were with his milk we read of young children who cried Hosanna to Christ and did trumpet forth his praises Matth. 21.15 And sure those children of Tyre had some seeds of good wrought in them in that they shewed their love to Paul and would help him on his way to Sea-shoar Acts 21.5 They all brought us on our way with wives and children Saint Paul had a Convoy of young Saints to bring him to take ship Answ 2 2. Suppose our counsel and instruction doth not at present prevail with our children it may afterwards take effect The seed a man sowes in his ground doth not presently spring up but in its season it brings forth a crop he that plants a Wood doth not see the full growth till many years after If we must not instruct our children because at present they reap not the benefit by the same reason we should not baptize our children because at present they have not the sense of baptisme nay by the same reason Ministers should not preach the Word because at present many of their hearers have no benefit Answ 3 3. If our counsels and admonitions prevail not with our children yet we have delivered our own souls There is comfort in the discharge of conscience we must let alone issues and events duty is our work success is Gods All which considered should make parents whet holy instructions upon their children they who are of the Family of God and whom he hath adopted for children will endeavour that their children may be more Gods children than theirs they will travail in birth till Christ be formed in them A true Saint is a load-stone that will be still drawing others to God Let this suffice to have spoken of the signs of Adoption I proceed SECT 5. Discovering Gods love in making us children THE next particular to be discussed is the love of God in making us children 1 John 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God! God shewed power in making us creatures but love in making us sons Plato gave God thanks that he had made him a man and not a beast but what cause have they to adore Gods love who hath made them children the Apostle puts an ecce to it behold * O aeterna vera charitas Aug. That we may the better behold Gods love in making us children consider three things 1. We were deformed Ezek. 16.6 8. When I passed by thee and saw thee polluted in thine own blood it was the time of love Mordecai adopted Esther because she was fair but we were in our blood and then God adopted us he did not adopt us when we were cloathed with the Robe of innocency in Paradise when we were hung with the jewels of holiness and were white and ruddy but when we were in our blood and had our leprous spots upon us the time of our loathing was the time of Gods loving 2. As we did not deserve to be made children so neither did we desire it No landed man will force another to become his heir against his will if a King should go to adopt a beggar and make him heir of the Crown if the beggar should refuse the Kings favour and say I had rather be as I am I would be a beggar still the King would take it in high contempt of his favour and would not adopt him against his will Thus it was with us we had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or willingness to be made children we would have been begging still but God out of his infinite mercy and indulgence not only offers to make us children but makes us willing to embrace the offer * Psal 110.3 Behold what manner of love is this 3. Which is the wonder of love that God should adopt us for his children when we were enemies If a man would make another heir of his Land he would adopt one that is near akin to him no man would adopt an enemy but that God should make us children when we were enemies that he should make us heirs to the Crown when we were Traytors to the Crown oh amazing astonishing love Behold what manner of love is this We were not akin to God we had by sin lost and forfeited our Pedigree we had done God all the injury and spight we could defac'd his image violated his Law trampled upon his mercies and when we had angered him he adopted us What stupendious love was this such love was never shewn to the Angels when they fell though they were of a more noble nature and in probability might have done God more service than we can yet God never vouchsafed this priviledge of Adoption to them he did not make them children but prisoners they were heirs only to the treasures of wrath * Rom. 2.5 Use Let all who are thus nearly related to God stand admiring his love when they were like Saul breathing forth enmity against God when their hearts stood out as Garrisons against him the Lord conquered their stubborness with kindness and not only pardoned but adopted them 't is hard to say which is greater the mystery or the mercy this is such amazing love as we shall be searching into and adoring to all eternity the bottom of it cannot be fathomed by any Angel in heaven Gods love in making us children is 1. A rich love it is love in God to feed us but it is rich love to adopt us it is love to give us a Crumb but it is rich love to make us heirs to a Crown 2. It is a distinguishing love that when God hath passed by so many millions he should cast a favourable aspect upon thee most are cut out for fuel and are made Vessels of wrath and that God should say to thee Thou art my son here 's the mirrour of mercy the meridian of love Who O who can tread upon these hot coals and his heart not burn in love to God SECT 6. Declaring the honour of Gods children 6. THE sixth particular is the honour and renown of Gods children for the illustration of this observe two things 1. God makes a precious account of them 2. He looks upon them as persons of honour 1. God makes a precious account of them Isa 43.4 Since thou wast precious in my sight c. A father prizeth his childe above his Estate How dearly did Jacob prize Benjamin his life was bound up in the life of the Lad Gen. 44.30 God makes a precious valuation of his children
their Relations consider 1. He who is not good in his Relations goes under the just suspition of an Hypocrite let a man seem to be a penitent or Zelot yet if he bear not fruit proper to his station he is no tree of righteousness but some wild degenerate plant There are some will pray hear Sermons discourse well this is good but what means the bleating of the sheep they are not good in their Relations this discovers they are foundered and unsound A good Christian labours to fill his Relations and to go through all the parts of Religion as the Sun through all the Signs of the Zodiack I like not those Christians who though they seem to be travelling to heaven yet leave the duties of their Relations a as Terra incognita which they never come near 2. The excellency of a Christian is to bring forth proper fruit * Perfectum est quod propriam attâ—ngit virtutem wherein lies the goodness of a member in the body but to discharge its proper office The eye is to see the ear to hear c. So the excellency of a Christian is to bring forth that fruit which God hath assigned him what is a thing good for which doth not do its proper work what is a Clock good for that will not strike what is a ship good for that will not saile what is a Rose good for that doth not smell what is that Professor good for that doth not send forth a sweet perfume in his Relation the commendation of a thing is when it puts forth its proper vertue 3. Not to bring forth suitable fruit spoils all the other fruit which we bring forth If a man were to make a Medicine and should leave out the chief ingredient the Medicine would lose its vertue If one were to draw a Picture and should leave out an eye it would spoile the Picture there are many to whom Christ will say at the day of judgement as to the young man Luke 18.22 Yet lackest thou one thing Thou hast pray'd and fasted and heard sermons yet lackest thou one thing thou hast not been good in thy Relations 4. Relative graces do much beautifie and set off a Christian It is the beauty of a Star to shine in its proper Orbe Relative grace doth bespangle a Christian 5. A good Christian brings forth seasonable fruit Psal 1.3 he that bringeth forth fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his season * Eccles 3.1 every thing is beautiful in his time Eccles 3.11 That may be good at one time which at another may be out of season There is a great deale of skill in the right timing of a thing duties of Religion must be perform'd in the fit juncture of time 1. Christian duties that relate to our Neighbour must be observed in their season 1. Our reproving others must be seasonable Reproof is a duty when we see others walk irregularly like souldiers that march out of Rank and File we ought mildly yet gravely to tell them of their sin Levit. 19.17 but let this fruit be brought forth in its season 1. Do it privately Matth. 18.15 Go and tell him his fault between thee and him alone 2. Do it when thou seest him in the best temper not when his passions are up that were pouring oyle on the flame but when his spirit is meekned and calm'd you put the seal on the wax when it is soft and plyable there is a time when mens spirits are more flexible and yielding now is the fittest season to stamp a Reproof upon them and it is likelyest to take impression When Abigail reproved Nabal it was in the right season not when he was in wine but when he was in his wits and was fit to hear a Reproof 1 Sam. 25.37 3. Another season for Reproof is in the time of affliction Affliction tames mens spirits and now a word of Reproof spoken prudentially may work with the affliction a bitter potion is not refused if in case of extremity of pain Affliction opens the ear to Discipline * Job 36.10 2. Our comforting others must be seasonable Prov. 15.23 A word spoken in due season how good is it when we see one fallen into sin and with Peter weeping bitterly oh now a word of comfort will do well The cestâ—ous Corinth being deeply humbled the Apostle calls for oyle and wine to be poured into his wounds 2 Cor. 2.7 Ye ought rather to comfort him and the reason is given lest perhaps such an one should be swallowed up of sorrow When the soul is wounded for sin now bring the mollifying oyntment of a promise Jer. 3.1 hang out free graces Colours display the glory of Gods Attributes his Mercy and Truth to the sinner when the spirit is broken a word of comfort spoken in season is the putting it in joynt again Gal. 1.6 this is to bring forth seasonable fruit when we give wine to them that are of a heavy heart Prov. 16.4 Pleasant words are as an honey-comb sweet to the soul Jobs friends pretended to comfort him but instead of pouring oyl into the wound they poured in vinegar 2. Duties of Religion that relate to God must be performed in their season 1. Mourning for sin is a duty God loves a contrite heart Psal 51.17 how powerful with God is the weeping Rhetorique that a poor sinner useth but yet there is a time when mourning may not be so seasonable when God hath given us some eminent signal deliverance and this mercy calls aloud to us to rejoyce but we hang our Harps upon the willows and sit weeping this sadness is fructus intempestivus fruit out of season there was a special time at the feast of Tabernacles when God called his people to rejoycing Deutr. 16.15 Seven dayes shalt thou keep a solemn feast unto the Lord thy God and thou shalt surely rejoyce Now if the Israelites had sat heavy and disconsolate at that time when God called them to rejoycing it had been very unseasonable like mourning at a wedding when we are called to thanksgiving and we mingle our drink with tears is not this to be highly unthankful for mercy God would have his people humble but not ungrateful 'T is the Divels policy either to keep us from duty or else to put us upon it when it is least in season 2. Rejoycing is a duty Psal 33.1 But when God by some special providence calls us to weeping now joy is unseasonable this is that which God complains of Isa 22.12 In that day did the Lord of Hosts call to weeping and behold joy and gladness c. Oecolampadius and others think it was in the time of King Ahaz when the signs of Gods anger like a blazing star did appear * Cum jam prae foribus esset inâ—â—tus now to be given to mirth was very unseasonable ver 14. Surely this iniquity shall not be purged from you till you die saith the Lord of Hosts In the Hebrew it is 〈◊〉