raine dearth famine pestilence decay of the state of the whole land yet in all these we are fallen into his hands whose mercies are great 2 Sam. 24.14 and not into the hands of open enemies or false friends whose mercies would be cruell whose little finger would be heavier then Gods loynes 1 King 12.10 But if we still walke contrary to God what can we looke for but that after all other his arrowes of judgment drawne out of his quiver he should pull out this also to call for a sword upon us make us fly before our enemies nay to make them Lords over us Though we â—hinke with Eaomâ— that we are high and secure yet the Lord can pull us downe to the ground Obad. 3. Though we thinke with Tyrus that wee are strong in the sea that we sit as God in the midst of the sea yet the Lord can make us desolatâ— as the Cities that are not inhabited Ezek. 26.19 As God said to old Israell doing all abominations goe ye now intâ— my place which was in Shiloh where I set my name at first and see what I did to it for the wickednesse of my people Israel Ier. 7.12 So may I to those who walke fully in their wayes goe ye to the primitive flourishing Churches of the East see what God hath done to them for the wickednesse of the people how there Mahomet hath set his foote where Christ oncâ— had his throne nay we may come neerer home and see with our eyes and lament in our hearts and voices that which God hath done to some of neighbour Churches in Germany who held fast his name and did not deny his faith no doubt amongst other ends that he had to visit them for denying him in their workes for loving the works of darkenes and drunkennesse the weede that most had over-runne their field in such a cleare light of the Gospell Tune tua res agiter paries cum proximus ardet when our neighbours house is on fire our owne is in danger Feare and jelously is on every side Simeon and Levies policies and practises that may catch us in a snâ—re under colour of friend shippe are not unknowne When we looke up to God and his Gospell professed amongst us there is hope that hee will give glory not unto us not unto us but unto his name least the heathen say where is now their God Psal 115.1.2 Least his great name should be blasphemed amongst the adversaries of his truth But when we cast our eyes upon the lives of most of us that professe the Gospell and glory to be called Christians who are yet become abominable and reprobate unto every good worke What can we thinke but that it is just with God to bring a strong nation upon us not onely to take way our place and nation but also our Gospell and candlesticke that hee may give his Gospell to a people that will bring forth better fruit Let us then as Zephany counselleth the Iewes gather our selves together by true repentance recollect and reunite our thoughts and wits formerly dispersed that we may consider of our wayes before the decree come forth before the day passe as the chaffe before the fierce anger of the Lord come upon us before the day of the Lords anger come upon us let us seeke the Lord which hath wrought his judgements let us seeke righteousnesse and meekenesse it may be we shall be hid in the day of the Lords anger Zeph. 2.1.2.3 and as Daniel said to Nebuchadnezzar let this be acceptable counsell to us to breake off our sinnes by righteousnesse and our iniquities by shewing mercie to the poore Dan. 4.27 that so the Lord may not onely let us dwell in our good land and sit every man in peace under his owne vine and fig-tree eating the labours of his hand but also enioy still the abundance of the blessing of the Gospell of Christ What though the major part of men amongst us lie in wickednesse yet let us that now stand before the Lord this day resolue with Ioshua that wee and our household will serve the Lord Ioshua 24.15 and depart from iniquity which every one that calleth upon him must doe We know that many times the righteous deliver the land according to that of Philo Iudaeus the wise man is the fooles redemption Sapiens est flulti redemtio God would not have destroyed Sodome if ten righteous men had beene in it Gen. 18. hee could doe nothing against it till Lot was gone out of it Gen. 19. he promised to pardon Ierusalem if there could be found but one man that executed judgement sought the truth Ier. 5.1 and he gave S. Paul the lives of all them that sailed with him in the shippe in his dangerous voiage Act. 27. Scornefull men saith Solomon bring a citie into asuare but wise men turne away wrath Pro. 29.8 Howbeit if Gods anger were so kindled against this land and people that he should bid his servants as hee bad Ieremy pray not for this people neither lift up 〈◊〉 nor prayer for them neither make intercession to me for I will not heare you mine anger and my fury shall be powred out upon man and upon beast and upon the trees of the field and upon the fruite of the groâ—nd and it shall burne and shall not be quenched Ier. 7.6 20. that he should protest as he doth to him that though Moses and Samuel stood before him yet his mind could not be toward the people Ier. 15.1 yet in such a time and case Noah Daniel and Iob every righteous man amongst us should deliuer his owne soule by his righteousnesse Ezek. 14.14 God will spare them that feare him as a man spareth his owne sonne that serveth him when the day commeth that shall burne as an â—ven and all the proud yea and all that doe â—â—iâ—loodly shall be stubble and the day that shall burne them up that it shall leave them neither roote nor branch Mâ—l 4 1 to those that feare the Lord we will hearken and a booke of remembrance shall be written before him for them that feare him and thinks upon his name and they shall be mine saith the Lord in that day when I make up my Iewells and I will spare them as a man spareth his owâ—e sonne that serveth him Mal. 3.16 If he would deliver them in sixe troubles yea in seven there should no evill touch them in 〈◊〉 he would redeeme them from death and at wâ—â—re from the power of the sword they should bee hid from the scourge of the tongue neither â—â—â—â—ld they be afraid of destruction when it cometh 〈◊〉 destruction and famine they should laugh neither should they bee afraid of the beasts of the earth for they should bee in league with the stones of the field and the beasts of the field should be at peace with them And they should know that their Tabernacle shall bee in peace and they visit their Tabernacle and should
non personâ— Hieron in Eccl. 12. Duo nominasunt aliud quod homo aliud quod peccator Quod homo opusest dei quodpeccator opus est hominis da operidei noli operi hominis Hee that giveth an almes to the needy and despiseth him not for his default sheweth mercy truly For the nature is to bee respected not the person Saint Austin hath a pretty distinction in this kinde There are two names one that hee is a man another that bee is a sinner that hee is a man is the worke of God that hee is a sinner is the worke of man give to the worke of God give not to the worke of man And he interpreteth what it is to give to the worke of man to a sinner in regard of his sinne to an Hunter Stage player or Harlot in respect of their profession Aug. in Psal 102. But as for those sturdy vagrand and lazy droanes who being strong to labour will eate and not worke who have taken up Satans trade to compasse the earth who live without God without Magistrate without Minister without calling in the world wee must withdraw our selves from them if they will not worke they must not eate 2 Thes 3.6.10 if their extreame necessity be such that they must have an almes yet their impiety deserveth a rodde for their backes and it is the best almes that can be done to them to execute the lawes made against them both that they may be brought into order and also that the truly poore may receive that which these drones devoure These are the persons that wee must doe almes to and in such ranke and order as I have recited It is no being mercifull or doing of almes if wee feast our rich friends or neighbours if we give great gifts to our betters or equals either to curry favour shunne displeasure or because wee have or would recieve a like or greater benefit if wee keepe an open and dissolute house for drunkards and good fellowes the one may be civill courtesie the other uncivill prodigality Laudent tejelunantium viscera non erâ—ctantium plena convivia Hieron neither Christian charity Let the bowels of the hungry praise thee not the full bankets of the Gorbellies saith S. Ierom He that considereth the poore and needy is blessed The Lord give us understanding as in all things so in this that shewing mercy wee may finde it with the Lord in that day Now to God the Father c. THE FOVRTH SECTION Acts 10. vers 2. A devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway I Come to you now this fourth time with that commendation which the spirit of truth whose testimonie wee know to be true giveth of this religious proselite Cornelius Now hee was not like the mongrell brood of those Iewes who had marryed wives of Ashdod that spake halfe in the language of the Iewes halfe in the language of Ashdod Neh. 13.23.24 Hee was not religious by halfes hee served not God in an unrighteous holinesse as many who professe to know God and to be zealous for him yet will do no good amongst their people or in an unholy righteousnesse as they who are ready to doe good and shew great kindnesse amongst their people with whom they dwell but care not for the matters of religion and Gods service what it become of them but with the love of his neighbour whom hee had seene hee joyned the love of God whom hee had not seene with charity towards men hee practised petty towards God and prayed God continually Wherein all things are 3 things as 3 things are all the action he prayed Omnia sunt tria Tria sunt omnia 2. the object God 3. the manner alwayes I begin with the action the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 properly a supplicating and suing for the averting of evill either come or comming upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Apostle in foure words seemeth to make foure kindes of prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.1 I exhort that supplications which are deprecations of all evills either imminent or incident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petitions for all necessary good things either temporall or spirituall intercessions for others that God would free them from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fill them with good thankesgivings either for benefits conferred upon or evills removed from us or others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be made for all men for Kings and all that are in authoritie But heere the speciall is put for the generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee supplicated to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hâ—e invocated and prayed with all prayer and supplication as the Apostle speaketh Eph. 6 18. Whereof if any amongst us be so ignorant as I feare too many amongst uâ— are but children in understanding as to aske mee what is this whereof thou speakest as the Philosophers at Athens did Paul of his doctrine Act. 17.19 I say it is a religious service wherein wee aske of God onely for Christs sake all Spirituall and Temporall gifts according to his Commandement and promise and also give thankes to him for gifts received Some of the Schoolemen goe too farre when they define prayer to be a petition which is directed to God Oratio est petitio quae ad deum dirigitur vel ad personas vel ad personam propter ipsum or to some persons or person for him Biell de canone Missae 61. That so the Saints may be brought in to have part in our suites but such honour have none of the Saints Oratio est mentis devetio id est coversio in deum per pium humâ—lem affectnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Augustine speaketh the same language of Canaan Prayer is a devotion of the minde that is a turning it to God by a pious and humble affection and Damascene Prayer is an ascending up of the minde to God and an asking of covenient things of him Now do we looke on him do likewise Iudg. 7.17 be we followers of him that good which we see and heare in this good man let us do as he prayed with all prayer and supplication so let every one of us that will be of Gods houshold powre out our soules in prayers unto him nay what speake I of following Cornelius onely Let us take for an example of lifting up our hearts and our heads in prayer all the Elders and worthies of God that now inherite the promises who in their generations called on the name of the Lord and sought his face from time to time according to that Psal 22.5 they cryed unto him and were delivered they trusted in him and were not confounded Yea the cheife shepheard of our soules who in the dayes of his flesh offered up prayers and supplications with strong crying and teares Heb.
and mercy commeth downe when our prayer shall be faithfull and humble and fervent saith Bernard out of doubt it will pierce the heavens from whence it is certaine that it cannot returne empty Hence are those Elogies of the fathers given to prayer that it is au aide to him that prayeth a sacrifice to God a scourge to the divells and that it is a safegard to an holy soule a comfort to the good Angell a torment to the Divell an acceptable service to God and Bernard saith excellently that the temptation of the adversary is grievous to us but our prayer is farre more grievous to him If then wee are the Church of God sanctified in Christ and called to be Saints let us call on the name of the Lord for these goe together 1 Cor. 1.2 and offer up these Sacrifices of the fruits of the lips prayer and prayse unto him Heb. 13.15 making our requests Phil. 4.6 manifest at his mercy seate They are no sons but bastards that aske not good gifts of their heavenly father And here I can never sufficiently enough bewaile the impiety of a generatioÌ„ of carnal Christians too generall amongst us that call not upon God Psal 14. that through the pride of their countenance will not seeke after God Psal 10.3 God is not in their thoughts nor in their mouthes at all to blesse his name but he is too frequently in their mouthes to blaspheme his holy and fearefull name most unholily and with ut feare It is with them as Gentilletus in examine Trid. conc said of the old Monkes that their fasts were very fat their prayers very leane Tantum orant utiis qui hoc de illis audiunt incredibile viceaâ—ur ita nimis hoc faciunt ut hinc judicenrur inter haereticoâ— numer-ndi Aug. c. 57 de haeres Maxime si ad praxiâ— accederet persuasio The old Heretickes the Euchites prayed so much that they were reckoned heretickes for it they pray so much that it may seeme incredible to these which heare this of them they do it so much that heereupon they are judged to be reckoned amongst heretickes saith Austin But the common sort of our Christians are in the other extreme they doe it so litle that they may be accounted heretickes if to their practise their perswasion should be added if they should both omit it and beleeve they sinne not in their omission For entring into their chamber and praying in private either alone or with their family they are like Festus they cannot get convenient time like as it was with them in the parable their buying of Farmes trying of Oxen manying of Wives matters of profit or pleasure rioting and drunkennesse chambering and wantonnesse hunting and hawking dicing and carding and a world of vanities swallow up all their time leave them none for prayer Houres daies moneths yeares ages are consumed either in doing nothing or in doing nought or that which is to no purpose Nihil agendo malè agendo aliud agendo Domine miserere mei Dominus nobiscum but minutes serve their turne for this purpose a Lord have mercy on us or the Lord be with us is enough for a day or a weeke with them their short devotion careth for no longer invocation Nay with Gallio they care for none of these spirituall matters at all as Chrysostome said of his Auditorie that they thought reading of the Scriptures did belong only to the Clergie Monkes so these abandon prayer and meditation to Ministers onely let Priests pray they must play out their time Forentring into Gods house they doe it more for fashion then affection Magis pro more quà m amore to see to be seene of men then to see God in the beauty of holinesse When they goe to the Temple to pray they do nothing lesse then pray yeelding their bodily presence but scarce a bodily gesture fit for prayer and suffering their hearts to runne after covetousnesse or any other wickednesse Ezek. 33. little considering as Chrysostome speaketh how great felicity is granted them Quanta concessi est fae licitas quanta collata gloria fabularicum Deo cum Christo miscere colloquia optare quod velis quod defideras postulare Chrys how great glory is bestowed on them to have conference with Christ to wish for what thou willest to aske for what thou defirest Sometimes teeth are set on edge with the sowre Grapes of the old Adamites and Peodicians who as Clemens Alex. stromat lib. 7. saith held prayet needlesse because God knoweth our wants is of himselfe a liberall giver and hath from the beginning determined what hee will give But wee pray not to acquaint God with our wants which hee knoweth not before but to obey his Commandement to give him the honour due to him in acknowledging him the searcher of our hearts to stirre up our faith and to seeke the blessing which he hath determined by such means as he hath appointed according to that Phil. 4.6 In every thing by prayer supplication with thanksgiving let your requests be made knowne unto God and Iam. 4.2 Yee have not because yee aske not Luk. 11.13 Our heavenly father giveth the holy spirit to them of death and what not no doubt by it hee would make good the intreating of Christ by Thomas Beckets bloud Thou by the bloud of Thomas shed for thee make us a scend whither he is gone up in his new learning then though we begge grace and glory any thing every thing of the Saints in direct termes yet wee meane onely that they should begge it at Christs and Gods hands for us But what is this to make Christ onely a Mediator betweene God and the Saints and the Saints Mediators betweene him and us whereas 1 Tim. 2. There is but one Mediator betweene God and man the man Christ Iesus Augustine notably overthroweth this error li. 2. c. 8. cont Epist Parmeniani making the Bishop a Mediator betweene God and the people if any man say you have mee a mediatour with the Father and I make intercession for your sinnes what good and faithfull Christian would indure him who would not looke at him as the Disciple of Antichrist Hee is the onely and true Mediator that maketh intercession for all and none for him Paul maketh himselfe no Media our betweene God and the people For if he were a Mediatour then should all his fellow Apostles too and so there would be many mediators and that point of Paul not stand good that there is but one Mediatour 1 Tim. 2.5 and Cyrill tom in 1 Ioh. li. 11. saith upon those words aske in my name Ioh. 16. He addeth these words to shew himself the Mediatour Hae everba addit ut se mediatoâ— em ostendat that none commeth to the Father but by the Sonne by whom we have enterance through the pirit and that therefore he calleth himselfe the way the truth and the life In quantum filius
themselves to prayer Act. 6. Pauls praying night and day his precepts pray alwayes Ep. 6 18. Continue in prayer watch in the same Col. 4 2â— Pray without ceasing 1 Thes 5.17 Continue instant in prayer Rom. 12.12 Annas serving the Lord with prayer night and day Luk. 2. the Apostles widow continuing in prayers and supplications night and day 1 Tim. 5.5 The parable of the poore widow imâ—ortuning the unrighteous Iudge Luk. 18. The woman of Canaans instance notwithstanding all checks Matth. 15. Pauls tripling his prayers for his deliverance 2 Cor. 12 Our Saviours going a part to pray spending whole nights in prayer commanding us to watch and pray alwayes Luk. 21.36 are well knowne unto us Quod pernoctaverie dominus in orande quòd prolixius oraverit quid aliud quam nobis praebebatexemplum in tempore precator opportunus â—um patre exauditur aeternus Aug. ep 121. Genua in morem cameli sensum contactus an uerint assiduitate orandi Cum vita defunctam lavarevelient in genibus cubiâ—sque concrecam callorum duritiem apparvisse and should be aswell imitated That our Lord concluded all night in praying and that he used prolixity there in what did he else but give an example to us being in the time of his flesh a seasonable prayer to God but with his father an everlasting hearer and granter of our suites saith Augustine Eusebius li. 2. c. 23. reporteth of Iacobus Iustus the brother of the Lord that his knees like a Camel had lost the sense of touching with assiduity of praying c. Gregorie in his Dialogues reporteth of Trasilla a Virgin his Aunt that when they went about to wash her being dead there appeared a thicke hardnesse in her knees and elbowes Gregorie Nazianzen in his Epitaph for his sister Gorgonia saith that she was so given to prayer thâ—ther â—nees seemed to cleave grow to the ground Hierom in the life of Paul the Eremite Propefinem Etiam cadaver mortuum officioso gestu precabatur neere to the end writeth that he was found by S. Anthony dead kneeling upon his knees holding up his hands listing up his eyes Even the dead carkeise prayed with an officious gesture Theodesius the Emperour being to fight against the Tyrant Eugenius continued a whole night in prayer as Theodoret lib 5. ca. 24. and Zozomen pag. 421 report and as Saint Augustine saith of him lib. 5. de civit c 26. he fought more by praying then by striking Magis orando quam feriendo pugnantes Sicut nullum est momentum quo homo â—on fruatur deipietate aut misâ—rico dia sic nullum debet â—ste momentum quo eum praesentem non habeat in memoria Bern. de interiort domo cap. 48. Oh then belâ—ved let us taking these whothies for our examples alwayes abound in this worke of the Lord praying without ceasing watching unto prayer being servent therein and câ—ntinuing in it without fainting As there is no moment saith Bernard wherein man injoyeth not the goodnesse or mercy of God so there ought to be no moment wherein hee should not have him present in his memory There is not a more certaine signe of a faithfull servant of the Lord as the neglect thereof is a plaine proofe of aprophane chart Cum videro quempiam Chryso li. 2. orand deum When I see a man that careth not for prayer nor fervently vehemently bent thereunto it is evident to me that he hath no good disposition in his minde Againe when I see a man that can never be glutted with serving of God and reckoning it his greatest losse if he pray not continually I suppose that he doth surely meditate on all good duties is a temple of God For if mans garment his gate his laughter declare what he is much more is his praying a signe of all righteousnesse vertue and pietie There is no better weapon to fight against our spirituall adversaries and our inward lusts Frequens oratio extinguit impugnationem vitiorum Oratio continua superat tela diaboli Bern ser 67. de modo benè vivendi frequent prayer saith Bernard quencheth the affaults of vices continuall prayer overcommeth the weapons of the Divell And whatsoever we doe whether we eate or drinke let us doe all in the name of the Lord Iesus with prayer and giving of thanks to God and the Father by him Col. 3.17 Let us prayto the Lord when we lye downe to lighten our eyes that we sleepe not in darkenesse Psal 13. When we rise up to send us good speed this day as Abrahams servant did Gen. 24. When we goe out and in to be with us in our journey as Iacob did Gen. 28. according to that of Hierome when we goe out of our lodging let prayer arme us when we returne from the street let prayer meete us Egredientes dehospitio armetoratio regtedientibus de platea occurrat oratio When we take in hand any businesse to prosper the worke of our hands upon us Psal 90. when wee sit downe to eate and drinke to blesse these creatures unto us when we performe any service to him to accept it at our hands when we are partakres of his Table let us pray him to make us worthy receivers to our salvation and give thanks to him for that spirituall meate that he giveth us there to eate that spirituall drinke that he giveth thereto drinke for hence was the Lords supper called the Eucharist of the giving of thanks used in the celebrating of it an oblation or sacrifice because as Iustin Martyr said 2 Apolog pro Christianius the Minister sendeth up prayse glory to the Father of all And Gregorie saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostles used the Lords prayer to the consecration lib. 7. Epist 63. Iustin Martyr that the Eucharist was consecrated by prayer Prece fieri Eucharistiam Apol 2. Invocatione summi num inis li. 1. epist 1. Iren. grariarum actione li. 4. cap. 57. Cyprian by calling upon the high God and Iraeneus by giving of thankes if we walke according to this rule peace and mercy shall be upon us from this time forth and for evermore FINIS
it notâ—th unto us the willing cheerefulnesse the ready speedinesse that must be in our almes doing willing cheerefulnesse for thou shalt surely give and thine heart shall not be grieved when thou givest Deut. 15.10 Every man according as hee purposeth in his heart so let him give not grudgingly or of necessity for God loveth a cheerefull giver 2 Cor. 9.7 This is it that maketh our almes accepted if there be a willing minde it is accepted according to that a man hath and not according to that a man hath not 2 Cor. 8.12 Chrysostome tom 4. if we give cheerefully it will be a double almes In dictum oportet haereses esse si alacriter demus duplexerit eleemosyna c. Petentem viduam expectare noluit ut non solùm ex munere sed ex celeritate muneris bonorum operum meritum augeret Greg. Mor. li. 21. cap. 11. both because wee give also because wee give cheerefully Vpon Iobs word that hee made not the the widowes eyes to waite Gregory sayth Hee would not have the asking widow to waite that not onely by the gift it selfe but also by the quicknesse of the gift be might increase the worth of his good workes And this cheerefulnesse discovereth it selfe both in countenance according to that Eccl. 35.9 In all thy gifts shew a cheerefull countenance Pro 22.9 hee that hath a bountifull eye shall be blessed for hee giveth of his bread to the poore and also in words according to the wise mans counsell let it not grieve thee to bow downe thine eare to the poore and giue him a frindly answere with meekenesse Eccle. 4.8 and 18.15 blemish not thy good deedes neither use uncomfortable words when thou givest any thing againe the readie speedinesse for we againe must not say to our neighbour go come to morrow I will give when we have it by us Pro. 3.28 The Greeke proverb saith speedy favours are sweeter and Seneca It is the property of the willing doer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprium est libenter facienti cito facere Nay wee must be so farre from putting off in these workes of mercy that wee must not still carry till wee are sued to but must prevent our suitours like our heavenly father who preventeth the King with blessings of goodnesse Psal 21.3 This is perfect mercy that we prevent the suites of the needy Haecest perfecta misericordia Aug. homil 39. rom 10. Ingratum est beneficium quod diu inter manus dantis haefit Seneca de benef and releeve the hungry before they aske and that mercie is imperfect and needeth mercy which is extorted by importunate prayers saith S. Austin That is an unwelcome benefit saith Senca that stuck long in the hands of the giver Bis dat qui citò dat Away then with this grudging giving which God loveth not this browe-beating by sowre lookes this chiding by Nabals language this turning away our countenances this upbraiding churlishly which maketh an almes a fooles gift Eccl. 18.18 which maketh rather a satisfaction for our injury then a worke of mercy as Chrysostome saith hom 36. in Mat. 10. with this delaying which maketh us neere to denying as Seneca hee that delayeth is next to him that denyeth he that doth doe almes qui moratur neganti proximus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must doe none of these But I am briefe as I promised and come in the third place to the matter given almes it signifieth properly mercies or compassions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause from whence they must proceed being put for the effect mercy for almes and they are not onely so called but by a generall name both Heb. 13.16 well doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooing of good the denomination being made from the more excellent part and also righteousnesse Psal 112. because they are a fruite of righteousnesse 2 Cor. 9.10 a streame of that fountaine A praestantiori parts a speciall of that generall a signe of righteousnesse according to that of Prov. 12.10 a righteous man regardeth the life of his beast c. and an outward act of releeving those whom wee inwardly commiserate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustitiam Hence it is that not onely the vulgar Bible translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustitiam righteousnesse Mat. 6.1 take heede that you do not your righteousnesse before men but also the Seventy Interpreters in the old Testament where it is HidaÌ„hah righteousnesse in the Hebrew turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver the poore his pledge and it shall be righteousnesse to thee before the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Deut. 24.13 And there are called mercies or compassion as also in the Hebrew Chased pitty compassion to shew and signifie that in almes giving wee must not onely open our hands but our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the outward action must flow from out inward affection our contribution from our compassion misericordia est animi condolenti affectus cum additamento beneficti for Mercy is an affection of a pittifull heart with an addition of some benefit hence are those manner of speakings in scripture hee that hath mercy to the poore is happy Prov. 14.21 hee that hath pity on the poore lendeth unto the Lord Prov. 19.17 to love mercie Mic. 6.7 Hee that sheweth mercy Rom. 12.8 If thou draw out thy soule to the hungry Isa 58.10 and 1 Iohn 3.17 Who so hath this worlds good and seeth his brother hath need shutteth up his bowels of coÌ„passion from him bowels of mercies Col. 3.12 Thus as Iob was greived in his soule for the poore Iob. 30.25 So the Apostle requireth that wee should be kindly affectioned one towards another with brotherly love Rom. 12.8 and weepe with them that weepe verse 15. Hee giveth perfectly Ille perfectè tribule qui cumeâ— quod afflicto porrigit afflictâ— quoque animunin se sumit ut prius in se dolentis passionem traÌ„sferat tune contra dolerem illius per ministerium concurrat plus cumpati quà m dare Praebere quod est extra seipsum Aliquid de semetipso dare Affectus nomen imponit operi quum misericordiae causâ largiaris who with that which hee reacheth out to the afflicted taketh also upon himselfe the mind and affection of the afflicted so that first hee translateth upon himselfe the passion of him that is grieved and then by his ministring to him giveth supply against his griefe Greg. moral and hee saith that it is more to have compassion then to give an almes because he that is compassionate giveth somewhat from within himselfe but the almes doer giveth from without himselfe And Saint Ambrose in offic saith that the name of the affection is put upon the worke when thou givest for mercy sake That our almes then may bee the almes that God hath required let our inward affection goe with the outward action let our greiving for our brothers miserie