Selected quad for the lemma: mercy_n
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A10512
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Characters of true blessednesse delivered in a sermon preached at Saint Maries Church in Dover. Sep. 21. 1637. At the funeral of Mrs. Alice Percivall, wife of Anthony Percivall Esquire. By Iohn Reading.
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Reading, John, 1588-1667.
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1638
(1638)
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STC 20787; ESTC S119785
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36,032
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155
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Israel to worke abominations in the place of Gods worship as they who bring hither aures insidiaâ—rices comming into the Church as Doeg the Edomite to Nob to observe and accuse as false Apostles creeping in like serpents into the garden to spie out some occasion to sting us as Sathan among the children of God as Hereticks and contentious Schismaticks who are in this holy body as thornes in the flesh as the Canaanite in the Holy land They were not of us saith Saint Iohn say wee would God we could once say the rest they went out from us They are not blessed who come in hither like impious Cham into the Arke whom the curse followeth out like the Blackmoore into the bath going out with the same complexion with which hee entred who bringeth hither itching eares who is like those monstrous Fanesii all eares such as are all for hearing that 's the cloke which must present them for holy to the worlds view But the hearers of the law are not righteous before God but the doers of the law shall be justifyed 't is true Aarons eare must be toucht in his consecration but his hand must be toucht also to teach us that wee must heare and practise also if wee will bee an holy Priest-hood to the Lord. Neither are they blessed who appear before the Lord empty-handed without due provision nor they who receive the distilling dew of Gods word often falling on them as rain into the sea whose briny floods are nothing changed thereby or on the barren ground that 's neere to cursing whose end is to be burned but blessed is the fruitfull ground they of whom Christ said and we in his name say Blessed are they that heare the word of God and keepe it This shall bee thy present assurance of thy future dwelling in the presence of God to eternity The Queene of Saba pronounced Solomons servants happy who stood in his presence to heare his wisdome but here is a greater than Solomon greater happinesse because true and permanent well might I heodosius the great that same Ecclesiae nutricius rejoyce more that hee was a member of this Church a servant of God than that hee was a Lord of men this Psalmists choice was rather to keepe a doore in the hâ—â—se of God than to dwell in the tabernacles of wickednesse Here is a constant blessing Wee are but pilgrims on earth though wee dwell in the houses of Kings This world is to us as 't is said of Iacobs Canaan terra peregrinationum eorum here 's no long stay nor security in GODS house are both in thy house thou maist feare theeves but God is a defence to his owne house there is neither theef nor moth The blessed possesse this without any diversity or division of bounds all have it and every one hath it all Here 's no want of any thing nor care to get nor feare to lose all is heere secure fulnesse without satiety no wonder if their mouths bee alwaies filled with Gods praises who are so filled with his blessings which is our next part and character of the blessed man They will ever praise 〈◊〉 The Saints onely praise God truely and constantly according to S. Augustines rule in prosperity praise his mercy in adversity his truth according to which hee punisheth sinnes 'T was Plinies report to the Emperour concerning Christians that they were wont before day to sing praises unto Christ and so it seemeth to have beene the practice of Christians in S. Ieroms time to spend their lives in singing Psalms and praises to God the toyling Plowman the sweating Mower the pruner of Vines in every corner you might have heard them singing their Hallelujahs The reason hereof is because these have a lively sense of Gods mercy and beneficence Others are filled but not sensible these onely love and enjoy God and therefore praise him they onely have true faith which is ever apt to breake out into praise because of the blessed peace of conscience which they have with God they onely have sanctified wils and affections they onely delight in the Lord therefore praise him the security of praise is in the praises of God therefore they praise him ore opere and that constantly Thy praise shall bee ever in my mouth Psalm 34. 1. without cessation though not without intermission What ever thou dost let thy soule ever praise the Lord Whether thou eate or drinke doe all to his honour 1 Cor. 10. 31. even in thy sleepe innocence is the voice of thy soule love him ever and thou dost ever praise him Therefore no man is excused from this duty what can he doe who cannot love and indeed God not so much requireth the voice as the heart neither that for his owne sake but for thy benefit The out-goings of the morning and evening praise him all creatures the oneapestate excepted praise him how many times doth the Psalmist in one Psalme exhort thereto yea all the Psalmes are a booke of praises because GODS praises are the principall part thereof That which most Interpreters give here perpetuo the vulgar giveth in secula seculorum the blessed do but tune here and record sometimes their de profundis sometimes their venite exultemus and Hosanna's the generall vote of all the Saints the Canticum novâ—m The old song was confined by the borders of Canaan among the strangers by the Rivers of BabyloÌ„ they hanged up their harps on the willowes they might weepe in remembrance of Sion but how shall we sing a song of the Lord in a strange Land but the new song of an admirable matter excelling all the courses of nature the incarnation of Christ the renuing of the World the mysteries of our resurection the Angels began this in the day of Christs nativity and now it soundeth through the whole World and so admirable a worke is the praise of God that death it selfe shall not interrupt it nor time end it wee shall sing our Gloria in altissimis Deo for ever and ever because wee shall love him eternally wee shall joyne in a fâ—â—h Queere with those heavenly creatures who now praise the LORD before his Throne The Saints praise God constantly it well becommeth the just to be thankefull but hee that is silent now shall not sing with Saints and Angels in the life to come The Psalmist recounting the mercies of God maketh this the sweet bearing of his song Let them therefore confesse before the Lord his loving kindnesse and his wonderfull workes before the sonnes of men Begin to reckon 't is all thou canst for there is no end of his goodnesse he elected us when wee were not hee made us to his owne Image he redeemed us with the precious blood of his onely Sonne If I owe so much for my creation what owe I
of the blessed her conversation sounded out Whom have I in heaven but thee her last Lord Lord. expressed with breaking heartstrings and an expiring spirit when death shut up her senses by a suddaine arrest witnesseth for her Is it happinesse to have the waies of God in the heart I am confident that malice it selfe never layed on her the imputation of hypocrite Excuse mee in the abridgement which I now gather I know the light of one starre obscureth not another because all borrow from the same Sun neither doe the due praises of one Saint derogate from another seeing all receive of one God She was an ornameÌ„t of women a paterne of vertue a blessed childe to her parents a faithfull Sarah to her husband a Lydiâ— to the word of God a Dorcas to the poore widowes and orphans a Martha to strangers to all as Nâ—zianzeâ—s Gorgoâ—ia Citrà superciliuâ—â— pâ—dicâ— Therefore blessed shee now resâ—eth in Christ and her workes follow her Which that wee may likewise do the good Lord teach us all so to live and number our daies that wee may apply our hearts unto wisdome wherof his feare is the beginning and eternall salvation the end and consummaâ—ion heare us O Lord and have mercie upon us through the merits of thy Son our blessed Lord and Saviour JESUS CHRIST to whom with thee O Farhâ—r and the Holy Ghost be all honour praise and glory asscribed in heaven and earth now and for ever Amen FINIS PErlegi concionem hanc Funebrem cui titulus est Characters of true Blessednesse eamque Typis mandari permitto Dec. 2. Sam. Baker 2. Sam. 12. 23. a Pisâ—ator after R. Kimhi b Lyra citat doctores Hebr. c Musoulus Fabritius Calvin d Hâ—n Ains worth in Psal Psaltes à sacris coeâ—ibus exulans desiderium suum exponit pâ—â—rum in ecclesia conversantium faeluitatem explicatâ—â—â—un e Vidâ—lurj â—ihi qâ—od magis exprimat desideriâ—m sanctorum adhkc in haâ— valle m seriae degâ—nâ—ium deveniendi ad â—aâ—d uâ— super â—oâ—â—m civiâ—â—m â—yra f Ergo in pâ—eâ—â—uris 〈…〉 a 1 Pet. 2 9 Exod. 19. 6. Rev. 5 10. Rev. 8. â—3 4. b Fsal 42. 1 2. c Vulgar Vatab. ad torcularia d Augusi pro torcularibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad praecinendum super torcularibus Musculus e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torcular aut instrumentum musicum torculari aut vindemâ—ae adh bâ—râ—â—olitum â—sal 8. 1. Targ. Cyâ—hara quam aâ—tu â—it David ex Gaâ—h â—um apâ—drâ—gâ—m Achis exularet Valent. Shindler lex Penteglot f Eo quod isle Psalmus propriè â—antabatâ—r in medio Septâ—m collectâ—s vindemiis in figuram collectionâ—s Sanctorumin-regno coeloruâ— Lyra. g 1 Sam. 1. 3 h 1 Chron. 21. 29. i Iuniâ—s Tremel k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—idas * Or as chrysâ—st pâ—oem in Psal thinketh an antâ—phony l Shindler Penâ—gl m Vox tst non sign◠〈◊〉 10h Foster dict Hebr. n I. Foâ—ter citat R. David Kimhi com in Ps 3. o Tantùm ad supplendâ—m modulamen cantâ—â— est dâ—ctio eâ—â—lytica seu paragogica b. p Vt diligenti meditatioâ—e expendeâ—et quod pâ—â—ecâ—ssisset Avâ—narius a nec homâ— nec alâ—qua creatura potest constqâ—â— beatâ—tudinâ— ultimam per 〈◊〉 naturalia Th. Aqâ—in 1. 2. â— 5 a. 5. c. b Ascen siones in corde suo disposuit-Vulg Lyra. c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 d 1 Cor. 6. 9. e Deteflimonio minime dâ—bitandum est Sufficit enim beatâ— lingua quae dixit sicut scriptum est Theodoret in 1 Cor. 2. 9. f Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pro ignoratiose sed pro persecta cognitioâ—e posuit ib. Theodar a Beatitudo pertinet ad voluntatem tanquam primum objectum ejus Aquin. 1. 2. q. 3. â— 4. 2 b Vidâ—o meliora proboqâ—e deterior a sequor c Omnibus in terris 〈◊〉 sunt à Gadâ—bâ—â—â—sqâ—e Auroram Gangeâ— pauci aignoâ—â—ere pâ—ssâ—nt Vera bona â—uve Sat. 10 d Gen. 3. 6. e Iudg. 16. 26. f 1 Cor. 15. 34. g 1 Cor. 2. 14. h Rom. 1. 21. i Gen. 19. 11 k Lactan. l. 3. c. 8. Tertul de pal c. 5. Ambros To. 1. off l. 2. c. 2. l Finis ultimus rationalis creaâ—urae tantùm Aquin. 1. 2. q. 3. a. 2. c. dicit beatitudo est ultima hominis peâ—fâ—ctio m Et ib. q. 5. 1. c. beatitudo nominat adeptionem perfecti bom â—b q. 3. 2. 4. n Qua homo conjungitur Deo q. 3. 1. 1m o Deus est beatitudo per essentiam suam non enim per adeptionem â—ut participationem aâ—icujus alterius beatus est sed per essentiam suam homines autem suâ—t beati per participationem p 1 Iâ—b 3. 2. q 2 Pet. 1. 4. a Psal 16. 1â— b In quibus nec desiderium paenam generat nec satiet as sastidium c Vnus Pellâ—oj veni non sufficit orbis d Ezek. 1. 24. 25. e Homo non est perfecte beatus quam dâ—â—refiat 〈◊〉 quid desiderandum quâ—reâ—dum 1. 2 â— 3. 8. c. Cum perventum fuerit ad beatitudinem unusquisque attinget terminum sibi praefixum expraedeâ—matione divinâ nec restabit ulterius aliquid quo tendatur quam vis in illa terminatione unus pe veniaâ— ad majorem propinquitatem Dei alius ad minorem ideo uniuscujusque gaudiumerit plenum ex parte gauden t is quia uniuscujusque desiderium plâ—ne quietabitur Aquin. 2. 2. q. 28. a. 3. 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Greg. Naziâ—â—zeâ— oâ—at â— pâ—st iâ—it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— lem Alex. â—â—rom 1. 7 g Eâ—â—â— gaâ—dium in fine sed sine fine Bernard de verb. Apost h Aquin. 1. q. 6â— 8. â— i Cum ipsa beatitudâ— siâ— perfâ—ctum â—oâ—â—m sâ—fficiens â—portet quod desiderium boâ—inis quietet 〈◊〉 malâ—m excludat k â—lioqâ—iâ— necesse est quod tiwore amiâ—tendi vel dolore de certiâ—udine amissioniâ— aâ—â—igaâ—ur l Perfect a beatitudo bâ—minis in visione drvinae essentie consistiâ— est autem impossible quod aliquis vâ—dâ—ns divinam eâ—â—â—ntiam veâ—it eaâ— non videre quia omne bonum habiâ—â—m quo aliquis carerae vult aut est iâ—sufficiens an t habet aliquod incommodum annexâ—m propter quod in fastidiâ—m veâ—it visio autem divinâ— essentiae replet animam 〈◊〉 bâ—nis cum conjungat fontitotius bonitatis m propria voluntate beatus non potest beatitudinem deserâ—re Similiter etiam non potâ—st eam perdere Deo â—ubtrabente non potest talis subtraâ—tio à Deo jâ—sto judice provenire nifi pro aliqua culpa in quaâ— câ—dere non potest qui Dei essentiam videt cum ad banc visâ—onem ex necessitate sequâ—tur rectis udo volâ—ntatis nec alâ—quid aliud agens potest â—am subtraâ—ere quâ—a mens Deo conjuncta super omnia alia elevatur Aquin. 1. 2. q. 5. a 4. c. a Mat. 5. 3 b Isa