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
And such is Christs blood it can never be emptied he that is poor in spirit hath recourse still to this fountain he sets an high value and appreâ—iation upon Christ he hides himself in Christs wounds * In vulacribus Christi dormio securus requiesco intrepidus Aug. he bathes himself in his blood he wraps himself in his Robe he sees a spiritual dearth and famine at home but he makes out to Christ Shew me the Lord saith he and it sufficeth 3. He that is poor in spirit is ever complaining of his spiritual estate that look as it is with a poor man he is ever telling you of his wants he hath nothing to help himself with he is ready to be starved so it is with him that is Poor in spirit he is ever complaining of his wants I want a broken heart a thankful heart he makes himself the most indigent creature though he dares not deny the work of grace which were a bearing false witness against the Spirit yet he mourns he hath no more grace This is the difference between an hypocrite and a child of God the hypocrite is ever telling what he hath a child of God complains of what he wants the one is glad he is so good the other grieves he is so bad the poor in spirit goes from Ordinance to Ordinance for a supply of his wants he would fain have his stock increased Try by this if you are poor in spirit while others complain they want children they want Estates do you complain you want Grace this is a good sign there is that maketh himself Poor yet hath great Riches Prov. 13.7 Some beggers have died rich the poor in spirit who have lain all their lives at the gate of mercy and have lived upon the Alms of free-grace have dyed rich in faith heirs to a Kingdom 4. He that is Poor in spirit is lowly in heart Rich men are commonly proud and scornful but the poor are submissive the poor in spirit rowle themselves in the dust in the sense of their unworthiness I abhor my self in dust Job 42.6 He who is poor in spirit looks at anothers excellencies and his own infirmities he denies not only his sins but his duties the more grace he hath the more humble he is because he now sees himself a greater debtor to God if he can do any duty he acknowledgeth it is Christs strength more than his own Phil. 4.13 as the Ship gets to the Haven more by the benefit of the wind than the sail So when a Christian makes any swift progress 't is more by the wind of Gods Spirit than the sail of his own indeavour the poor in spirit when he acts most like a Saint he confesseth himself the chief of sinners he blusheth more at the defect of his graces than others do at the excess of their sins he dares not say he hath prayed or wept he lives yet not he but Christ lives in him Gal. 2.20 He labours yet not he but the grace of God 1 Cor. 15.10 5. He who is poor in spirit is much in prayer he sees how short he is of the standard of holiness therefore begs for more grace Lord more faith more conformity to Christ A poor man is ever begging you may by this know one that is Poor in spirit he is ever begging for a spiritual Almes he knocks at heaven-gate he sends up sighs he poures out tears he will not away from the gate till he have his dole God loves a modest boldness in prayer such shall not be non-suited 6. The poor in spirit is content to take Christ upon his own terms the proud sinner will article and indent with Christ he will have Christ and his pleasure Christ and his covetousness but he that is poor in spirit sees himself lost without Christ and he is willing to have him upon his own terms a Prince as well as a Saviour Phil. 3.8 Jesus my Lord. A Castle that hath been long besieged and is ready to be taken will deliver up on any terms to save their lives he whose heart hath been a Garrison for the Divel and hath held out long in opposition against Christ when once God hath brought him to poverty of spirit and he sees himself damn'd without Christ let God propound what Articles he will he will readily subscribe to them Acts 9.6 Lord what wilt thou have me do He that is poor in spirit will do any thing that he may have Christ he will behead his beloved sin he will with Peter cast himself upon the water to come to Christ 7. He that is poor in spirit is an Exalter of free-grace none so magnifie mercy as the poor in spirit the poor are very thankful When Paul had tasted mercy how thankfully doth he adore free-grace 1 Tim. 1.14 The grace of our Lord was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was super-exuberant he sets the crown of his salvation upon the head of free-grace as a man that is condemned and hath a pardon sent him how doth he proclaim the goodness and clemency of his Prince so Saint Paul displays free-grace in its orient colours he interlines all his Epistles with free-grace as a Vessel that hath been perfum'd makes the wine taste of it so Paul who was a Vessel perfum'd with mercy makes all his Epistles to taste of this perfume of free-grace they who are poor in spirit bless God for the least crumb that falls from the Table of free-grace SECT 4. Use 4 LAbour for poverty of spirit Christ begins with this Exhort and we must begin here if ever we be saved poverty of spirit is the foundation stone on which God layes the superstructure of glory There are four things may perswade Christians to be poor in spirit 1. This poverty is your riches you may have the worlds riches and yet be poor you cannot have this poverty but you must be rich poverty of spirit intitles you to all Christs riches 2. This poverty is your Nobility * Nobilis inâ—pia mentis humilitas Austin God looks upon you as persons of honour he that is vile in his own eyes is precious in Gods eyes * Tanto eris apud Deum reciosior quaâ—to fueris in oculis tuis despectior Isiod the way to rise is to fall God esteems the Valley highest 3. Poverty of spirit doth sweetly quiet the soul when a man is brought off himself to rest on Christ what a blessed calm is in the heart I am poor but my God shall supply all my need Phil. 4.19 I am unworthy but Christ is worthy I am indigent Christ is infinite Lead me to the Rock that is higher than I Psal 61.2 A man is safe upon a Rock when the soul goes out of it self and centers upon the Rock Christ now it is firmly setled upon its Basis this is the way to comfort thou wilt be wounded in spirit till thou comest to be poor in spirit 4. Poverty of
that this mourning will make us melancholy Hindr. 3 We shall drown all our joy in our tears but this is a mistake Lose our joy tell me what joy can there be in a natural condition what joy doth sin afford is not sin compared to a wound and a bruise Isa 1.6 David had his broken bones Psal 51. Is there any comfort in having the bones out of joynt doth not sin breed a palpitation and trembling of heart Deutr. 28.66 Is it any joy for a man to be a Magor-missabib a terror to himself Surely of the sinners laughter it may be said it is mad Eccles 2.2 Whereas holy mourning is the breeder of joy it doth not eclipse but refine our joy and make it better * Homine ad Deum converso mutatur gaâ—dium non tollitur Aug the Prodigal dated his joy from the time of his Repentance Luke 15.24 Then they began to be merry 4. Checking the motions of the Spirit the Spirit sets Hindr. 4 us a mourning it causeth all our spring-tides Psal 87.7 all my springs are in thee Oft we meet with gracious motions to prayer and repentance now when we stifle these motions which is called a quenching the Spirit 1 Thes 5.19 then we do as it were hinder the tyde from coming in When the dew falls then the ground is wet when the Spirit of God falls as dew in its influences upon the soul then it is moistned with sorrow but if the Spirit withdraw the soul is like Gideons dry fleece a ship can as well sail without the wind a bird can as well flie without wings as we can mourn without the Spirit Take heed of grieving the Spirit do not drive away this sweet Dove from the arke of thy soul The Spirit is res tenera delicata if it be grieved it may say I will come no more and if it once withdraw we cannot mourn 5. Presumption of mercy Who will take pains with Hindr. 5 his heart or mourn for sinne that he may be saved at a cheaper rate How many Spider-like suck damnation out of the sweet flower of Gods mercy Jesus Christ who came into the world to save sinners is the occasion of many a mans perishing Oh saith one Christ died for me he hath done all What need I pray or mourn Many a bold sinner plucks death from the tree of life and through presumption goes to hell by that ladder of Christs blood by which others go to heaven It is sad when the goodnesse of God which should lead to repentance Rom. 4.2 leads to presumption O sinner do not hope thy self into hell take heed of being damned upon a mistake Thou sayest God is merciful therefore goest on securely in sinne But who is mercy for the presuming sinner or the mourning sinner Isa 55.7 Let the wicked forsake his way and return to the Lord and he will have mercy upon him no mercy without forsaking sinne and no forsaking sinne without mourning If a King should say to a company of Rebels Whosoever comes in and submits shall have mercy such as stood out in rebellion could not claime the benefit of the Pardon God makes a Proclamation of mercy to the mourner but such as are not mourners have nothing to do with mercy The mercy of God is like the Arke which none but the Priests were to meddle with none may touch this golden Arke of mercy but such as are Priests unto God * Rev 1.6 and have offered up the sacrifice of tears 6. A conceit of the smalnesse of sinne Gen. 19.20 Is Hindr. 6 it not a little one the Devil holds the small end of the Perspective-glasse to sinners To fancy sinne lesse than it is is very dangerous an opinion of the littlenesse of sinne keeps us from the use of means Who will be earnest for a Physitian that thinks it is but a trivial disease and who will seek to God with a penitent heart for mercy that thinks sinne is but a slight thing But to take off this wrong conceit about sinne and that we may look upon it with watry eyes consider 1. Sinne cannot be little because it is against the Majesty of heaven there is no treason small it being against the Kings person 2. Every sinne is sinful therefore damnable a Pen-knife or Stilletto makes but a little wound but either of them may kill as well as a greater weapon there 's death and hell in every sinne Rom. 6.23 What was it for Adam to pluck an Apple but that lost him his crown 'T is not with sinne as it is with diseases some are mortal some not mortal the least sinne without repentance will be a lock and bolt to shut men out of heaven 3. View sinne in the red glasse of Christs sufferings the least sinne cost the price of blood Would you take a a true prospect of sinne go to Golgotha Jesus Christ was fain to vail his glory and lose his joy and pour out his soul an offering for the least sinne read the greatnesse of thy sin in the deepnesse of Christs wounds Let not Satan cast such a mist before your eyes that you cannot see sin in its right colours Remember not only great rivers fall into the Sea but little brooks not only great sinnes carry men to hell but lesser Hindr. 7 7. Procrastination or an opinion it is too soone yet to tune the penitential string When the Lamp is almost out the strength exhausted and old age comes on then mourning for sinne will be in season but it is too soone yet That I may shew how pernicious this opinion is and that I may rowle away this stone from the mouth of the Well that so the waters of repentance may be drawn forth let me propose these four serious and weighty considerations 1. Dost thou know what it is to be in the state of nature and wilt thou say it is too soone to get out of it Thou art under the wrath of God John 3.36 and is it too soone to get from under the dropping of this Vial Thou art under the power of Satan Acts 26.18 and is it too soone to get out of the enemies quarters 2. Men do not argue thus in other cases they do not say It is too soon to be rich they wil not put off getting the world till old age no here they take the first opportunity Is it not too soone to be rich and is it too soon to be good is not repentance a matter of the greatest consequence Is it not more needful for men to lament their sinne than augment their estate 3. Gods call to mourning looks for present entertainment Heb. 3.7 8. To day if you will hear his voice harden not your hearts A General besieging a garrison summons it to surrender upon such a day or he will storme it Such are Gods summons to repentance To day if ye will heart his voice sinners when Satan hath tempted you to any wickednesse you have not said It
joy God poures the golden oyle of comfort into broken Vessels the Mourners heart is emptied of pride and God fills the empty with his blessing the Mourners tears have helped to purge out corruption and after purging physick God gives a Julip The Mourner is ready to faint away under the burden of sin and then the bottle of strong water comes seasonably The Lord would have the incestuous person upon his deep humiliation to be comforted lest he should be swallowed up with over much sorrow 2 Cor. 2.7 This is the Mourners priviledge he shall be comforted the Valley of tears brings the soul into a Paradise of joy a sinners joy brings forth sorrow the mourners sorrow brings forth joy John 16.22 Your sorrow shall be turned into joy The Saints have a wet seed-time but a joyful Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be comforted SECT I. Showing the mourners comforts here NOw to illustrate this I shall show you what the comforts are the mourners shall have These comforts are of a divine infusion and they are two-fold either Here or Hereafter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 1. Comforts here 1. COMFORTS HERE They are called the consolations of God Job 15.11 That is Great comforts such as none but God can Give they exceed all other comforts as far as heaven doth earth The root on which these comforts grow is The blessed Spirit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 and comfort is said to be a fruit of the Spirit Gal. 5.22 Christ did purchase peace the Spirit speaks peace Quest How doth the Spirit comfort Answ Either Mediately or Immediately 1. Mediately By helping us to apply the Promises to ourselves and draw water out of those Wells of salvation we lie as dead children at the breast till the Spirit helps us to suck the breast of a Promise and when the Spirit hath taught Faith this Art now comfort flows in O how sweet is the breast-milk of a Promise 2. The Spirit comforts immediatly The Spirit by a more direct act presents God to the soul as reconciled it sheds his love abroad in the heart from whence flows infinite joy Rom. 5.5 The Spirit secretly whispers Pardon for sin and the sight of a Pardon dilates the heart with joy Matth. 9.2 Be of good chear thy sinnes are forgiven thee That I may speak more fully to this point I shall show you the qualifications and excellencies of these comforts which God gives his mourners 1. These comforts are real comforts the Spirit of God cannot witness to that which is untrue There are many in this age do pretend to comfort but their comforts are meere impostures the body may as well swell with wind as with flesh a man may as well be swelled with false as true comforts * Distinguendum est inter Gaudia Veritatis Vanitatis Aug. The comforts of the Saints are certain they have the seal of the Spirit set to them Ephes 1.13 2 Cor. 1.22 A seal is for confirmation when a Deed is sealed it is firme and unquestionable When a Christian hath the seal of the Spirit stamped upon his heart now he is confirmed in the love of God Quest Wherein do these comforts of the Spirit which are unquestionably sure differ from those which are false and pretended Answ Three ways 1. The comforts of Gods Spirit are laid in deep conviction John 16.7 8 and when he that is the Comforter verse 7. is come he shall reprove or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall convince the world of sinne Quest Why doth conviction go before consolation Answ Conviction fits for comfort by conviction the Spirit doth sweetly dispose the heart to these two things 1. To seek after Christ When once the soul is convinced of sin and the hell that follows it now a Saviour is precious When the Spirit hath shot in the arrow of conviction now saith a poor soul where may I meet with Christ In what Ordinance may I come to enjoy Christ saw ye him whom my soul loves All the world for one glimpse of my Saviour 2. The Spirit by conviction makes the heart willing to receive Christ upon his own termes man by nature would article and indent with Christ he would take half Christ he would take him for a Saviour not a Prince he would accept of Christ as he hath an head of gold Cant. 5.11 but not as he hath the government upon his shoulders Isa 9.6 But when God le ts loose the spirit of bondage and convinceth a sinner of his lost undone condition now he is content to have Christ upon any termes When Paul was struck down to the ground by a spirit of conviction he cries out Lord what wilt thou have me to do Acts 9.6 Let God propound what Articles he will the soul will subscribe to them Now when a man is brought to Christs termes to beleeve and obey then he is fit for mercy when the Spirit of God hath been a Spirit of conviction then it becomes a spirit of consolation when the plough of the Law hath gone upon the heart and broken up the fallow ground now God sows the seed of comfort Those who brag of comfort but were never yet convinced nor broken for sin have cause to suspect their comfort to be a delusion of Satan It is like a mad mans joy who fancies himself to be King but it may be said of his laughter it is mad Eccles 2.2 The seed which wanted depth of earth withered Matth. 13. that comfort which wants depth of earth deep humiliation and conviction will soone wither and come to nothing 2. The Spirit of God is a sanctifying before a comforting Spirit as Gods Spirit is called the Comforter so he is called a spirit of grace Zach. 12.10 Grace is the work of the Spirit Comfort is the seal of the Spirit the work of the Spirit goes before the seal the graces of the spirit are compared to water Isa 44.3 and the comforts of the spirit are compared to oyle Isa 61.1 First God pours in the water of the spirit and then comes the oyle of gladnesse The oyle in this sence runs above the water Hereby we shall know whether our comforts are true and genuine Some talk of the comforting spirit who never had the sanctifying Spirit they boast of assurance but never had grace these are spurious joyes these comforts will leave men at death they will end in horror and despair Gods Spirit will never set seal to a Blank First the heart must be an Epistle written with the finger of the Holy Ghost and then it is sealed with the Spirit of Promise 3. The comforts of the Spirit are humbling Lord saith the soul What am I that I should have a smile from heaven and that thou shouldest give me a privy seal of thy love The more water is poured into a Bucket the lower it descends the fuller the ship is laden
approaching and gives not warning Ezek. 3 20. 5. Such as poyson souls with Error how dangerous is the leprosie of the head a Frenzy is worse than a Fever what shall we say to such Ministers as give poyson to their people in a golden cup are not these unmerciful others there are unworthy the name of Ministers itineraries the Divels journey men who ride up and down and with Satan compasse the earth to devour souls it would pity ones heart to see poor unstable creatures misled by rude and illiterate men who diet the people with blasphemy and non-sence and make them fitter for Bed-lam than the New Jerusalem all these are unmerciful to souls Let me beseech all that fear God to shew soul-soul-mercy Strengthen the weak reduce the wandring raise up them that are fallen James 5.20 He which converteth the sinner from the error of his way shall save a soul from death SECT 2. Shewing that Christians must be tender of one anothers names 2. WE must be merciful to the names of others A good name is one of the greatest blessings upon earth no chaine of Pearl doth so adorn as this it being so we ought to be very tender of names They are to be accounted in an high degree unmerciful who make no conscience of taking away the good names of their brethren Their throats are open Sepulchres to bury the fame and renown of men Rom. 3.13 'T is a great cruelty to murder a man in his name Cant. 5.7 The keepers of the wall took away my vaile from me some Expositors interpret it of her honour and fame which did cover her as a beautiful vail The ground of this unmercifulnesse to names is 1. Pride Pride is such a thing as cannot endure to be out-shined it loves not to see it self exceeded in parts and eminency therefore will behead another in his good name that he may appear something lower The proud man will be pulling down of others in their reputation and so by their Eclipse he thinks he shall shine the brighter the breath of a proud man causeth a blast or mildew upon fame 2. Envy 1 Pet. 2.1 An envious man maligns the dignity of another therefore seeks to mischief him in his name Religion teacheth us to rejoyce in the esteem and same of others Rom. 1.8 I thank my God for you all that your faith is spoken of throughout the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is divulged with fame A good report is a credit to Religion Heb. 11.4 If persons professing godliness have not a good name Religion will have no very good name but envy consulting with the Divel lays a Train and fetches fire from hell to blow up the good name of another Quest How many wayes may we be unmerciful to the names of others Quest Answ Divers ways 1. By misreporting them a sin Answ 1 forbidden Exod. 23.1 Thou shalt not raise a false report Eminency is commonly blasted by flander Psal 64.3 Their tongues are as arrows shot out The tongue of a slanderer shoots out words to wound the fame of another and make it bleed to death The Saints of God in all Ages have met with unmerciful men who have fathered things upon them that they have not been guilty of Surius the Jesuite reported of Luther that he learned his Divinity of the Divel and that he dyed drunk but Melancthon who wrote his life affirms that he dyed in a most pious holy manner and made a most excellent prayer before his death It was Davids complaint Psal 35.11 They laid to my charge things which I knew not The Greek word for Divel signifies slanderer 1 Tim. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not slanderers in the Greek it is not Divels Some think it is no great matter to defame and traduce another but know this is to act the part of a Devil O how many unmerciful men are there who indeed go for Christians but play the Divel in venting their lyes and calumnies wicked men in Scripture are called Dogs Psal 22.16 Slanderers are not like those Dogs which licked Lazarus his soars to heal them but like the Dogs which are Jezebel they rend and tear the precious names of men Valentinian the Emperour did decree Capitali sententiae subjugandum that he who was openly convicted of this crime of slander should dye for it And Pope Gregory did decree that such a person should be excommunicate and not have the Communion given him I think it was a just Decree Answ 2 2. We are unmerciful to the names of others when we receive a slander and then report what we hear Lev. 19.16 Thou shalt not go up and down as a Tale-bearer among thy people A good man doth not evil to his Neighbour nor taketh up a reproach against his Neighbour Psal 15.3 We must not only not raise a false report but not take it up To divulge a report before we speak with the party and know the truth of it is unmercifulness and cannot acquit itself of sin The same word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise a slander signifies to receive it Exod. 23.1 The receiver is even as bad as the Thief it is well if none of us have in this sense received stollen goods when others have stollen away the good names of their Brethren have not we received these stollen goods there would not be so many to broach false rumors but that they see this liquor pleaseth other mens tast Answ 3 3. We deal unmercifully with the names of others when we diminish from their just worth and dignity when we make more of their infirmities and less of their vertues Jam. 4.11 Speak not evil one of another I have read a story of one Idor an Abbot that he was never heard to speak evil of any man Saint Austin could not endure that any should eclipse and lessen the fame of others therefore wrote those two Verses upon his Table Quisquis amat dictis absentum rodere famam Hanc mensam vetitam noverit esse sibi Whosoever loves anothers name to blast This Table is not for him let him fast Wicked men are still paring off the credit of their Neighbours and they make thick parings they pare off all that is good nothing is left but the Kore something that may tend to their disparagement Unmerciful men know how to boile a Quart to a Pint they have a Divellish Art so to extenuate and lessen the merit of others that it is even boiled away to nothing Some though they have not the power of Creation yet they have the power of Annihilation They can sooner annihilate the good which is in others than imitate it 4. We are unmerciful to the names of others when we know them to be calumniated yet do not vindicate Answ 4 them A man may sometimes as well wrong another by silence as slander he who is merciful to his brother is an Advocate to plead in his behalf when he is injuriously traduced
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
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
Divel let me tell you God hath charg'd every man not to meddle or have any league of friendship with you Prov. 22.24 Make no friendship with an angry man and with a furious man thou shalt not go What a monster is he among men that every one is warned to beware of and not come near as one who is unfit for humane society make no league saith God with THAT MAN if thou takest him into thy society thou takest a Snake into thy bosome with a furious man thou shalt not go Wilt thou walk with the Divel the furious man is possessed with a wrathful Divel Oh that all this might help to meeken and sweeten Christians spirits Object But it is my nature to be passionate Answ 1. This is sinful arguing it is secretly to lay our sin upon God we learned this from Adam Gen. 3.12 The woman whom thou gavest to be with me she gave me of the tree and I did eate rather than Adam would confesse his sin he would father it upon God the woman thou gavest me as if he had said it thou hadst not given this woman to me I had not eat So saith one it is my nature this is the froward peevish nature God hath given me oh no thou chargest God falsly God gave thee no such nature he made man upright Eccles 7.25 God made thee straight thou madest thy self crooked all thy affections at first thy joy love anger were set in order as the Stars in their right orb but thou didst misplace them and make them move Excentrick at first the affections like several Musick-instruments well-tuned did make a sweet consort but sin was the jarring string that brought all out of tune vain man plead not 't is thy nature to be angry thank thy self for it natures spring was pure till sin poysoned the spring Answ 2. Is it thy nature to be fierce and angry this is so far from being an excuse that it makes it so much the worse it is the nature of a Toad to poyson that makes it the more hateful if a man were indited for stealing and he should say to the Judge Spare me it is my nature to steal were this any excuse the Judge would say Thou deservest the rather to dye Sinner get a new nature flesh and blood cannot enter into the Kingdom of God SECT 3. How to attain this grace of meekness Quest HOW shall I do to be possessed of this excellent grace of meekness Answ 1. Often look upon the meekness of Christ the Scholar that would write well hath his eye often upon the Copy 2. Pray earnestly that God will meeken thy spirit God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all grace 1 Pet. 5.10 He hath all the graces in his gift Sue to him for this grace of meekness if one were Patron of all the Livings in the Land men would sue to him for a Living God is Patron of all the graces let us sue to him mercy comes in at the door of prayer Ezek. 36.26 37. I will yet for this be enquired of by the house of Israel to do it for them Meekness is the commodity we want let us send prayer as our Factor over to heaven to procure it for us and pray in faith when faith sets prayer on work prayer sets God on work all divine blessings come streaming to us through this golden channel of prayer MATTH 5.6 Blessed are they which do hunger and thirst after Righteousness CHAP. XIII Describing the Nature of spiritual hunger WE are now come to the fourth step of blessedness Blessed are they that hunger The words fall into two parts 1. A Duty implied 2. A Promise annexed 1. A Duty implied Blessed are they that hunger 1. The Duty implied Spiritual hunger is a blessed hunger Doctr. Quest 1. What is meant by hunger Answ Hunger is put for desire Isa 26.9 Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most sutable and proportionable to it self Quest 2. Whence is this hunger Answ Hunger is from a sense of want he who spiritually hungers hath a real sense of his own indigence he wants righteousness Quest 3. What is meant by righteousness Answ There is a two-fold righteousness 1. Of Imputation 2. Of Implantation 1. Justitia imputativa 1. A righteousness of Imputation viz. Christs righteousness Jer. 23.6 He shall be called the Lord our righteousness This is as truly ours to justifie as it is Christs to bestow by vertue of this righteousness God looks upon us as if we had never sinned Num. 23.21 this is a perfect righteousness Col. 2.10 Ye are compleat in him this doth not only cover but adorn he who hath this righteousness is equal to the most illustrious Saints the weakest believer is justified as much as the strongest this is a Christians triumph when he is defiled in himself he is undefiled in his head in this blessed righteousness we shine brighter than the Angels this righteousness is worth hungring after 2 Justitia implantativa 2. A righteousness of Implantation that is inherent righteousness viz. the graces of the Spirit holiness of heart and life which Cajetan calls universal righteousness this a pious soul hungers after This is a blessed hunger bodily hunger cannot make a man so miserable as spiritual hunger makes him blessed this evidenceth life a dead man cannot hunger hunger proceeds from life the first thing the child doth when it is born is to hunger after the breast spiritual hunger follows upon the new birth 1 Pet. 2.2 Saint Bernard in one of his Soliloquies comforts himself with this that sure he had the truth of grace in him because he had in his heart a strong desire after God * Certus sum per gratiam defiderium â—ui habere me in toto corde Bern. Solil 't is happy when though we have not what we should we desire what we have not the appetite is as well from God as the food SECT I. The Inferences drawn from the Proposition 1. SEE here at what a low price God sets heavenly Use 1 things it is but hungring and thirsting Inform. Isa 55.1 Ho every one that thirsteth come ye to the waters buy Branch 1 without money We are not bid to bring any merits as the Papists would do nor to bring a sum of money to purchase righteousness Rich men would be loth to do that all that is required is to bring an appetite Christ hath fulfilled all righteousness we are only to hunger and thirst after righteousness this is equal and reasonable God requires not Rivers of oyle but sighs and tears the invitation of the Gospel is free if a friend invite Ghuests to his Table he doth not expect they should bring money to pay for their Dinner only come with an appetite so saith God T is not pennance pilgrimage self-righteousness I require only bring a stomack hunger and thirst after righteousness God
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-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
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
him in the Gospel they have a withered hand and cannot stretch it out to good uses They have all quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are a Kin to the Churl Nabal 1 Sam. 25.11 Shall I take my bread and my water and give it unto men whom I know not whence they be It was said of the Emperour Pertinax he had a large Empire but a narrow scanty heart * Augustum imperium angustum animum There was a Temple at Athens which was called the Temple of mercy it was dedicated to charitable uses and it was the greatest reproach to upbraid one with this that he had never been in the Temple of mercy 't is the greatest disgrace to a Christian to be unmerciful Covetous men while they enrich themselves they debase themselves setting up a Monopoly and committing Idolatry with Mammon thus making themselves lower than their angels as God made them lower than his Angels In the time of Pestilence it is sad to have your houses shut up but it is worse to have your hearts shut up How miserable is it to have a Sea of sin and not a drop of mercy Covetous hearts like the Leviathan are firm as a stone Job 41.24 One may as well extract oyle out of a flint as the golden oyle of charity out of their flinty hearts The Philosopher saith that the coldness of the heart is a presage of death * Corde infrigidato moritur animal When mens affections to works of mercy are frozen this coldness at heart is ominous and doth sadly portend that they are dead in sin We read in the Law that the Shell-fish was accounted unclean this might probably be one Reason because the meat of it was inclosed in the Shell and it was hard to come by They are to be reckoned among the unclean who inclose all their Estate within the Shell of their own Cabinet and will not let others be the better for it How many have lost their souls by being so saving There are some who perhaps will give the poor good words and that is all * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Jam. 2.15 If a brother or sister be naked and destitute of food and one of you say to them Depart in peace be ye warmed and filled notwithstanding you give them not those things which are needful what doth it profit Good words are but a cold kind of charity * Veritas fundatur in aliquo esse the poor cannot live as the Camelion upon this Ayre let your words be as smooth as oyle they will not heal the wounded let them drop as the honey-comb they will not feed the hungry 1 Cor. 13.1 Though I speak with the tongue of Angels and have not charity I am but as a tinkling Cymbal 'T is better to be Charitable as a Saint than Eloquent as an Angel Such as are cruel to the poor let me tell you you unchristian your selves unmercifulness is the sin of the Heathen Rom. 1.31 While you put off the bowels of Mercy you put off the badge of Christianity Saint Ambrose saith that when we relieve not one whom we see ready to perish with hunger we are guilty of his death * Pasce fame morientem si non paveris occiâ—isti Ambr. If this Rule hold true there are more guilty of the breach of the sixth Commandment than we are aware of St. James speaks a sad word Jam. 2 13. For he shall have judgement without mercy that shewed no mercy How do they think to find mercy from Christ who never shewed mercy to Christ in his members Dives denied Lazarus a crumb of bread and Dives was denied a drop of water At the last day behold the sinners Inditement Matth. 25.42 I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink Christ doth not say Ye took away my meat but Ye gave me none ye did not feed my members then follows the sentence Ite maledicti Depart from me ye cursed When Christs poor come to your doors and you bid them Depart from you the time may come when you shall knock at heaven gate and Christ will say Go from my door Depart from me ye cursed In short Covetousness is a foolish sin God gave the Rich man in the Gospel that appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou fool Luk. 12.20 The Covetous man doth not enjoy what he doth possess he imbitters his own life he discruciates himself with care either how to get or how to increase or how to secure an Estate and what is the issue and result often as a just reward of sordid penuriousness God doth blast and wither him in his outward Estate That saying of Gregory Nazianzene * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is to be seriously weighed God many times lets the Thief take away and the Moth consume that which is injuriously and unmercifully with-held from the poor Before I leave this Use I am sorry that any who go for honest men should be brought into the Inditement I mean that any Professors should be impeached as guilty of this sin of covetousness and unmercifulness Sure I am Gods Elect put on bowels Col. 3.12 I tell you these devout Misers are the reproach of Christianity they are wens and spots in the face of Religion I remember Aelian in his History reports that in India there is a Griffin having four feet and wings his Bill like the Eagles 't is hard whether to rank him among the Beasts or the Fowle So I may say of penurious Votaries they have the wings of profession by which they seem to flie to heaven but the feet of Beasts walking on the Earth and even licking the dust 't is hard where to rank these whether among the godly or the wicked Oh take heed that seeing your Religion will not destroy your Covetousness at last your Covetousness doth not destroy your Religion The Fabulist tells a Story of the Hedge-hog that came to the Coney-Burroughs in stormy weather and desired Harbour promising that he would be a quiet Ghuest but when once he had gotten entertainment he did set up his prickles and did never leave till he had thrust the poor Coneys out of their Burroughs So Covetousness though it hath many fair pleas to insinuate and wind it self into the heart yet assoon as you have let it in this Thorn will never leave pricking till it hath choaked all good beginnings and thrust all Religion out of your hearts SECT 8. Perswading to mercifulness Use 3 Use 3 I Proceed next to the Exhortation to beseech all Christians to put on bowels of mercies Exhort be ready to indulge the miseries and necessities of others Saint Ambrose calls charity the summe of Christianity and the Apostle makes it the very definition of Religion James 1. ult Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and the widows
in their affliction The Hebrew word for poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that is empty or drawn dry * Exhaustus opibus attenuatus Drusius So the poor are exhausted of their strength beauty substance like Ponds they are dryed up therefore let them be filled again with the silver streams of Charity The poor are tanquam in Sepulchro as it were in the Grave the comfort of their life is buried Oh Christians help with your merciful hands to raise them out of the Sepulchre God sendeth his springs into the vallies Psal 104.10 Let the springs of your liberality run among the vallies of poverty your sweetest and most benigne influences should fall upon the lower grounds What is all your seeming devotion without bounty and mercifulness I have known many saith Basil pray and fast but relieve not such as are in distress they are for a zeal that will put them to no charges * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil What are they the better saith he for all their seeming vertue we read the incense was to be laid upon the fire Lev. 16.13 The flame of Devotion must be perfumed with the incense of Charity Aaron was to have a Bell and a Pomgranate the Pomgranate as some of the Learned observe was a Symbol of good works They want the Pomgranate saith Gregory Nazianzene who have no good works The wise men did not only bow the knee to Christ but present him with gold myrrhe and franckincense Matth. 2.11 Pretences of zeal are insufficient we must not only worship Christ but bestow something upon his members this is to present Christ with gold and frankincense Isaac would not bless Jacob by the voyce but he feels and handles him and supposing them to be Esau's hands he blessed him God will not bless men by their voyce their loud prayers their devout discourses but if he feel Esau's hands if their hands have wrought good works then he blesseth them Let me exhort you therefore to deeds of mercy let your fingers drop with the myrhe of liberality * Si desit charitas frustra habentur caetera Aug. sowe your golden seed in this sense it is lawful to put out your money to use when you lay it out for good uses Remember that excellent saying of Saint Austin Give those things to the poor which you cannot keep * Da quod non potes retinere ut recipias quod non potes amiâ—tere that you may receive those things which you cannot lose †There are many occasions of exercising your mercifulness Pauper ubique jacet Hear the Orphans cry pity the Widows tears Some there are who want employment it would do well to set their Wheel a going Others who are past employment be as eyes to the blind and feet to the lame Some whole Families are sinking if some merciful hand doth not help to shore them up Before I press Arguments to liberality and munificence there are three Objections lie in the way which I shall endeavour to remove Object 1 Object 1. We may give and so in time come ourselves to want Answ Answ Let Basil answer this Wells saith he which have their water drawn spring ever more freely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Prov. 11.25 The liberal soul shall be made fat Luther speaks of a Monastery in Austria which was very rich while it gave annually to the poor but when it left off giving the Monastery began to decay There is nothing lost by doing our duty an Estate may be imparted yet not impaired The flowers yield honey to the Bee yet hurt not their own fruit When the candle of prosperity shines upon us we may light our Neighbour that is in the dark and have never the less light our selves Whatever is disbursed to pious uses God doth bring it in some other way as the Loaves in breaking multiplied or as the Widows oyle increased by pouring out 1 Kings 17.16 Object 2 Object 2. I cannot do so much as others Erect Churches Build Hospitals Augment Libraries Maintain Scholars at the University Answ If you cannot do so much Answ yet do something let there be quantitas virtutis though there be not quantitas molis The Widows two Mites cast into the Treasury were accepted Luke 21. God as Chrysostom observes * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heinsius looked not at the smalness of her gift but the largeness of her heart In the Law he that could not bring a Lamb for an offering if he brought but two Turtle-doves it sufficed We read Exod. 35. the people brought gold and silver and Goats hair to the building of the Tabernacle on which place saith Origen I desire Lord to bring something to the building of thy Temple if not gold to make the Mercy-seat on if not silk to make the Curtains on yet a little Goats hair that I may not be found in the number of those that have brought nothing to thy Temple Object 3. But I have not any thing to bestow upon Object 3 the necessities of others Answ 1. Hast thou to bestow upon thy lusts hast Answ 1 thou money to feed thy pride thy Epicurisme and canst thou find nothing to relieve the poor members of Christ Answ 2. Admit this excuse to be real that you have Answ 2 not such an Estate yet you may do something wherein you may express your mercy to the poor you may sympathize with them pray for them speak a word of comfort to them Isa 40.2 Speak ye comfortably to Jerusalem If you can give them no gold you may speak a word in season which may be as apples of gold in pictures of silver Nay more you may be helpful to the poor in stirring up others who have Estates to relieve them as it is with the wind if a man be hungry the wind will not fill him but it can blow the Sails of the Mill and make it grind Corn for the use of man so though thou hast not an Estate thy self to help him who is in want yet thou mayst stir up others to help him thou mayst blow the Sails of their affections causing them to shew mercy and so mayst help thy brother by a Proxy Having answered these Objections let me now pursue the Exhortation to mercifulness I shall lay down several Arguments which I desire may be weighed in the balance of reason and conscience Arg. 1 1. To be diffusively good is the great end of our Creation Eph. 2.10 Created in Christ Jesus to good works Every creature answers the end of its Creation the Star shines the Bird sings the Plant bears the end of life is service * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. He that doth not answer his end in respect of usefulness cannot enjoy his end in respect of happiness Many saith Seneca have been long in the world but have not lived they have done no good Telluris
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
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
hearts and then stands and warms himself at the fire When boystrous winds are up we use to talk of Conjurers Sure I am when mens spirits begin to bluster and storm the Divel hath conjured up these winds Discords and Animosities among Christians bring their godliness much into question for the wisdom which is from above is peaceable gentle and easie to be entreated Jam. 3.17 SECT 3. Containing an Exhortation to peaceable-mindedness Use 3 BE of a peaceable disposition Rom. 12.18 If it be possible Exhort as much as lieth in you live peaceably with all men The Curtains of the Tabernacle were to be looped together Exod. 26.3 4. So should the hearts of Christians be looped together in peace and unity That I may perswade to peaceable-mindedness let me speak both to Reason and Conscience 1. A peaceable spirit seems to be agreeable to the natural frame and constitution man by nature seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable creature fitter to handle the Plough than the Sword other creatures are naturally arm'd with some kind of weapon wherewith they are able to revenge themselves The Lyon hath his Paw the Boar his Tusk the Bee his Sting only man hath none of these weapons he comes naked and unarmed into the world as if God would have him a peaceable creature Candida pax homines trux decet ira feras Man hath his Reason given him that he should live amiably and peaceably 2. A peaceable spirit is honourable Prov. 20.3 It is an honour for a man to cease from strife We think it a brave thing to give way to strife and let loose the reins to our passions oh no it is an honour to cease from strife Noble spirits are such lovers of peace that they need not be bound to the peace 't is the bramble that rends and tears whatever is near it the Cedar and Fig-tree those more noble Plants grow pleasantly and peaceably peaceableness is the Ensign and Ornament of a noble mind 3. To be of a peaceable spirit is highly prudential Jam. 3.17 The wisdom from above is peaceable A wise man will not meddle with strife it is like putting ones finger into an Hornets Nest or to use Solomons similitude Prov. 17.14 The beginning of strife is as when one letteth out water To set out the folly of strife it is as letting out of water in two respects 1. When water begins to be let out rhere is no end of it so there is no end of strife when once begun 2. The letting out of water is dangerous If a man should break down a Bank and let in an Arme of the Sea the water might overflow his Fields and drown him in the Flood so is he that intermeddles with strife he may mischief himself and open such a Sluce as may ingulph and swallow him up True wisdom espouseth peace a prudent man will keep off from the bryars as much as he can 4. To be of a peaceable spirit brings peace along with it a contentious person vexeth himself and eclipseth his own comfort he is like the Bird that beats it self against the Cage he troubleth his own flesh Prov. 11.17 He is just like one that pares off the sweet of the Apple and eats nothing but the Kore So a quarrelsome man pares off all the comfort of his life and feeds only upon the bitter Kore of disquiet he is a self-tormentor the wicked are compared to a troubled sea Isa 57.20 And it follows there is no peace to the wicked Ver. 21. The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no joy to the wicked froward spirits do not enjoy what they possess but peaceableness of spirit brings the sweet Musick of peace along with it it makes a calm and harmony in the soul therefore the Psalmist saith it is not only bonum but jucundum not only good but pleasant to live together in unity Psal 133.1 5. A peaceable disposition is a God-like disposition 1. God the Father is call'd the God of peace Hebr. 13.20 Mercy and peace are about his Throne he signs the Articles of peace and sends the Ambassadors of peace to publish them 2 Cor. 5.20 2. God the Son is call'd the Prince of peace Isa 9.6 His name is Emmanuel God with us a name of peace his Office is to be a Mediatour of peace 1 Tim. 2.5 He came into the world with a song of peace the Angels did sing it Luk. 2.14 Peace on Earth he went out of the world with a Legacy of peace John 14.27 Peace I leave with you my peace I give unto you 3. God the Holy Ghost is a Spirit of peace he is the Comforter he seals up peace 2 Cor. 1.22 This blessed Dove brings the Olive-branch of peace in his mouth Now a peaceable disposition evidenceth something of God in a man therefore God loves to dwell there Psal 76.2 In Salem is Gods Tabernacle Salem signifies peace God dwells in a peaceable spirit 6. Christs earnest prayer was for peace he prayed that his people might be one John 17.11 21 23. that they might be of one mind and heart And observe the Argument Christ useth in prayer it is good to use Arguments in prayer they are as the feathers to the Arrow which make it flie swifter and pierce deeper Affections in prayer are as the fire in the Gun Arguments in prayer are as the Bullet the Argument Christ urgeth to his Father is Ver. 22. That they may be one even as we are one There was never any discord between God the Father and Christ though God parted with Christ out of his bosome yet not out of his heart There was ever dearness and oneness between them Now Christ prays that as he and his Father were one so his people might be all one in peace and concord Did Christ pray so earnestly for peace and shall not we endeavour what in us lies to fulfill Christs prayer how do we think Christ will hear our prayer if we cross his 7. Christ not only prayed for peace but bled for it Col. 1.20 Having made peace through the blood of his Cross Pacem omnimodam he dyed not only to make peace between God and man but between man and man Christ suffered on the Cross that he might cement Christians together with his blood as he prayed for peace so he payed for peace Christ was himself bound to bring us into the bond of peace 8. Strife and contention hinder the growth of grace Can good seed grow in a ground where there is nothing but thorns and bryars to be seen Matth. 13. The thorns choaked the seed When the heart is as it were stuck with thorns and is ever tearing and rending can the seed of grace ever grow there Historians report of the Isle of Patmos that the natural soile of it is such that nothing will grow upon that Earth A froward heart is like the Isle of Patmos nothing of grace will grow there till God
say the Ring heals but it is not the Ring but the stone in the Ring that doth the cure so faith saves and heals not by its own vertue but as it layes hold on Christ and fetcheth down his sacred influences into the soul 2. If Jesus Christ be a spiritual Physitian let us labour to hasten the cure of our souls Consider 1. What a little time we have to stay here and let that hasten the cure Solomon saith there is a time to be born and a time to dâ—e Eccles 3.2 but mentions no time of living as if that were so shoâ—t that it were not worth naming the body is called a vessel 1 Thes 4.4 This Vessel is filled with breath sickness broacheth it and death draws it out Oh hasten thy souls cure death is upon its swift march and if that surprizeth you suddenly there is no cure to be wrought in the grave Eccles 9.10 There is no work nor device nor wisdom in the grave whither thou goest 2. Now is properly the time of healing now is the day of grace now Christ poures out his balsomes now he sends abroad his Ministers and Spirit 2 Cor. 6.2 Now is the accepted time There were certain healing dayes wherein the King healed them that had the evil The day of grace is an healing day if we neglect the day of grace the next will be a day of wrath Rom. 2.5 Oh therefore hasten the cure of thy soul rather neglect thy food than thy cure sin will not only kill but damn To get a cure 1. Come to the healing pool of the Sanctuary the Spirit of God may on a sudden stir these waters the next Sabbath for ought thou knowest may be an healing day to thy soul 2. Pray others to pray for you when any disease is upon your body you desire the prayers of others the prayers of the Saints are pretiosa balsama precious balmes and medicines to cure sick souls 3. Is Jesus Christ a soul-physitian then let me speak to you who are in some measure healed of your damnable disease I have foure things to say 1. Break forth into thankfulness though sin be not quite cured there are still some grudgings of the disease yet the reigning power of it is taken away you are so healed that you shall not dye John 3.16 John 11.26 Those that were cured by the Brazen Serpent afterwards dyed but such as are healed by Christ shall never dye Sin may molest it shall not damn oh then what cause have you to admire and love your Physitian The Lord Jesus hath taken out the core of your disease and the curse publish your experiences Psal 66.16 I will tell you what God hath done for my soul As a man that hath been cured of an old disease how glad and thankful is he he will tell others of the medicine that cured him So say I will tell you what God hath done for my soul He hath cured me of an old disease an hard unbelieving heart a disease that hath sent millions to hell Truly we may chearfully bear any other sickness if this soul-sickness be cured Lord saith Luther strike and wound where thou wilt if sin be pardoned Oh let the high praises of God be in your mouth Psal 149.6 God expects thankfulness as a tribute he wonders men bring not their thank-offering Luk. 17.17 Were there not ten cleansed but where are the nine 2. Are you healed take heed of coming into infected company lest you take the infection the wicked are Divels to tempt to sin Lot was the worlds wonder that lived in Sodom when it was a Pest-house yet did not catch the disease 3. Take heed of relapses Men are afraid of a relapse after they are cured beware of soul-relapses Hath God softned thy heart take heed of hardning it Hath he cured thee in some measure of deadness do not relapse into a drowsie security Thou mayest have such an uproar and agony in thy conscience as may make thee go weeping to thy grave Oh take heed of falling sick again sin no more best a worse thing come unto thee John 5.14 4. Pity your friends that are sick unto death shew your piety in your pity Hast thou a childe that is well and lusty but hath a sick soul pity him pray for him David wept and fasted for his sick childe 2 Sam. 12.16 Thy childe hath the plague of the heart and Thou hast conveyed the plague to him weep and fast for thy child Hast thou a wife or husband that though they do not keep their bed yet the Lord knows they are sick they are under the raging power of sin oh let thy bowels yearn over them lift up a prayer for them the prayer of faith may save a sick soul Prayer is the best physick can be used in a desperate case you that have felt the disease of sin and the mercy of your Physitian learn to pity others 4. And lastly Is Christ a soul-physitian then let us go to Christ to cure this sick dying Nation England God knows is a sick Patient the whole head is sick the whole heart is faint Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when no part of the body is free from distemper The body Politick hath a Kakexy it is ill all over Magistracy Ministry Commonalty are diseased and those who pretended to be our Healers are Physitians of no value We have spent our money upon these Physitians but yet our sores are not healed Jer. 14.19 Why hast thou smitten us and there is no healing for us Instead of healing us those who should have been our Physitians have encreased the Nations malady by giving a toleration this is like giving strong water in a Feaver which doth more inflame the disease Ah sick England because sinful England sick of error uncleanness drunkenness so sick that we may fear our Funerals are approaching And which is the worst symptom though balm hath been poured into our wounds the precious Ordinances of God have been applied yet we are not healed a signe of bad flesh that is so ill to be cured This sin-sickness in the Land hath brought forth many direful effects division oppression blood-shed the very bowels and arteries of the Nation are almost torn asunder so that now God hath fulfilled that threatning upon us Micah 6.13 I will make thee sick with smiting thee We have made our selves sick with sinning and God had made us sick with smiting Now what remains but that we should go to the great Physitian of souls whose blood sprinkles many Nations * Isa 52.15 that he would apply some healing medicines to dying England God can with a word heal he can give repentance as well as deliverance he can put us in joynt again Let all the people of the Land lie between the Porch and the Altar saying Spare thy people O Lord Joel 3.17 Our prayers and tears may set Christ on work to heal us Psal 106.23 Therefore he said that he would