example of God himselfe preferring Mercy before all other Sacrifices Matth. 9.13.12.7 Luke 6. which is the cause it 〈◊〉 sometimes called perfection Matth. 5.48.19.21 If justice be joyned to it Prov. 3. For we must not feed the poore 〈◊〉 some wilde beasts doe thâ—â— young ones upon plunder and rapine not with others bread but our owne even sometimes taken from our ordinary not superfluous diet to relieve them that want For with such Sacrifices God is well pleased Heb. 13.16 not so much in respect of our goods as our goodnesse which he values according to the affection they proceed from originally our love to him ever including that to our brother So as there is but Vnus amor duplex objectum and therefore when affectio cordis goes with Opus manuum a contrario a stony heart without commiseration and beneficence and a withered or contracted hand that puts not forth it selfe to communicate God hates For he is the weigher of the spirits as well as the purse and accepts the gift when offered as a tribute of gratitude not as a bribe to corrupt the Judge that by doing some good we might be licenced to Act the more evill never valuing our purses unlesse our persons are first his Gen. 4. and that we give our soules as well as our substance which we shall need no other encouragements for then to consider First that the object of our Charity is not the poore man but Christ in him For I was naked and ye cloathed me not saith he hungry and you fed me not Secondly the matter of our Charity is not ours but Gods an eare onely out of the full harvest He hath given us some crumbs from a well furnished board some drops from a cup that runnes waste Thirdly the end of our charitie for Da debitor ero if we give pence God will repay us pounds for Graines massy weights and those of glory for drops of cold water rivers of joy and pleasure for evermore So that at our generall accounts though the summe and totall of our diâ—bursments are little or rather Cyphers nothing to what we owe in our receipts God will adde figures to them not onely to exceed our numeration but to pose Arithmetick it selfe multiplying our joyes beyond Multiplication and summing them up in an eternall felicity a happinesse beyond augmentation or diminution So as if we lay our foundation in charity we shall raise a structure of glory and gaine an inheritance that is never to be lost become heires of God nay coheires with Christ for ever and ever Of Fasting FAsting as it is a forbearance of Meat is of an indifferent nature neither good nor bad but in order to the ends for which it is performed And if used as a holy Discipline which every Christian is to exercise upon himselfe may be accounted a kind of spirituall Sacrifice as an act of selfe deniall and more particular consecration of our selves to God both bodies and soules to a higher eminency of devotion and service by an abstraction of our selves the more from all sensuall and worldly thoughts and delights as farre as necessity or decency will permit that by the hunger of the body the soule may be put into a divine emulation after Spirituall food and make a heavenly man become as it were an earthly Angell if he performe it with preparation separation confession and contrition annoynting his head that is Christ in his members in works of charity and washing his face his soule in repentant teares Matth. 6. But this may be either private or publique A private Fast was a votive one in the old Law (a) Num. 30 2. and a duty commanded in the new Testament In that our Saviour doth not onely approve the Pharisees fasting twice a weeke if purged and refined from the alay of hypocrisie and vain-glory but adde to it and the practice of St. Johns Disciples a precept (b) Mat. 19.14 15. Mat. 2.19 20. that after the Bridegroomes taking away they should fast with rules both for the manner of it (c) Matth 6. Luke 5.33 35. Jam. 4.9 and Musicall part the well tuning of it which he left to their owne elections And therefore let us be carefull as at all times to live soberly and temperately (d) 1 Cor. 6.19 Gal. 5.21 Rom. 13.13 Titus 2. 1 Thes 5. 1 Pet. 4.3 in regard of their necessity and happy use to be frequent in our holy Fasting which if rightly performed as the needle the thred will ever usher in a blessing and reward (e) Matth. 6. yet it is not the act but the intention that commends it First as it is a fruit of godly sorrow and corrective justice when from a reflection of our sinnes past we thus punish them Judge our selves to prevent being judged (f) 1 Cor. 11 31. which ever includes execution as well as sentence in it (g) 2 Cor. 7.11 Jam 4.9 Joel 2. Luke 23.20 29. Daâ— 10.3 Psal 35. In that the crucifixion of sinne is the life of vertue and made one say Semper virtuis cibus jejuuium fuit Fasting or taking meat from the Body is the food of the soule Secondly as it disposes to other holy duties wings our prayers and makes them more prevalent True it was used for the obtaining the holy Ghost (h) Acts 2. in the ordination of Ministers Acts 14.33 37. working of miracles (i) Matth. 17 21. and as it was the first Commandement (k) Gen. 3.3 the life of Heaven Preface to the Promulgation of the Law (l) Exod. 24.18 and Prologue to the Gospel (m) Mat. 4. Thirdly as a part of Godâ— worship Thus Anna served the Lord with Fastings and Prayer (n) Luke 2.37 38. the one the soules the other the bodies Sacrifice (o) Psal 35. though when twins they are of most prevalency with God as in Cornelius (p) Acts 10.4 For food which is the teat of sinne being taken away will humble and starve it and the killing of that will make us live more vigorously to God and gaine us the better audience in his great Court of Requests our service to him being a sure title of his favour to us Fourthly as it is medicinall for the preventing of sinne and correcting of our too ranke and mellow soile which of it selfe is too apt to bring forth such weeds and luxurious growth (q) 1 Cor. 9.27 for the body 〈◊〉 nourished with sweet the â—ule with soure or no meats which makes our God like a good Falconer give us tyring and keepe us sharpe that we might soare and fly the higher â—our meditations and gain an evidence of the Spirituality of of our condition As a means to advance our charitie enabling us to give the more to the poore when we are sparing towards our selves (r) Isa 58.7 for without that our forbearing of meat will be but the figure of famine not image of a Religious fast or the divels Fast
keepes in that conjunction the Milke will flow and nourish us both in body and soule to eternall life for the body is the Temple of the Holy Ghost here and hath Heaven provided for it hereafter if it beard its part in the Duty as iâ— hopes for a share in the Reward Now having thus farre considered the duty of prayerâ— with the manner of performing it we should doe well to allow it some set times or if none make it but one continuall duty for so the Apostle commands us 1 Thesâ— 5.17 1 Tim. 2. Eph. 6.18 â— pray alwaies in habit if not is art Ph. 4.6 Acts 10.2 Thought in act too as often as our owne private retirements or other opportunities invite us which was the reason the Church ever had her houres of prayer consecrated and appointed for her publique devotions Psaâ— 5.17 119.164 Marke 1.5 40. Job 38.7 Lam. 2.19 is in the morning Psalm 92. â— The third houre of the â—ay Acts 2.15 Mar. 15.25 Dan. 6.10 The sixth houre â— the day Acts 10.9 Matth. 10.5 Psalm 55.18 The ninth â—oure of the day Acts 3.10 â— Matth. 27.55 And at evening Gen. 24 63. Exod. 12.6 Psalm 65.8 Mar. 13.33 35. But if we cannot this let us â—oe what we may and if not even times a day with David it us at least Morning Evening and at Noone praise our God (z) Psal 119.164 Psa 55.17 making it the â—â—ey to open our passage to â—â—l secular imployments and â—â— shut them out when we â—â—ire to rest for then our Prayers like an Heavenly exhalation drawn forth by thâ— Spirit of God will as refreshing dewes fall downâ— againe upon our labour anâ— make them pleasing and fruitfull But it may be objected thaâ— Gods dearest servants thougâ— frequent were not alwaieâ— successefull in this duty bâ—â— sometimes have prayed themselves into a wearinesse deection and silence if nâ—â— despaire almost of being hearâ—â— Psalm 77.69.3.119.8.8.123 Lam. 3. Job 30.20 Matth. 15â— 22 23 26. To this I answer that Godâ— displeasure is sometimes hâ—â— favour to us And that iâ— not giving sometimes he gives us his greatest blessings and doth not heare uâ— either because he would have 〈◊〉 and make us more importunate or to try our patience exercise our faith and obedience encrease our humility and make us the â—ore value his benefits when â—â— have obtained them (a) Mat. 15.28 2 Cor. 12.7 8. Cant. 3.1 4. Luke 22.44 Psa 37.40 1 Pet. 4. though he is alwaies giving something equivalent as â—od if not the thing we â—â—ke even when wee aske it â—ough perhaps not discernable to us Thus to b 2 Cor. 12 8 9. St. Paul and to our Saviour who was â—â—t heard in that the Cup did not passe from him Matth. 26. and yet was heard in that â—od gave him other comforts â—â— poyse it Heb. 5.7 So that is submission to his Fathers â—â—ll obtained the satisfaction â—f his owne whereas some in being heard are not hearâ— (c) Psal 106 15. 69.22 Mal. 2.9 in that God then curse his own blessings and with the fruit sends a worme tâ— consume it Pro. 1.31 Hos 4.7 Psal 78.30 31. But to wind up all if wâ—â— moderate our requests and bound them with submission and remaine as fixt 〈◊〉 the beliefe of Gods special providence to us in all varieties of fortune as we dâ—â— in the beliefe of a God (d) Matth. 6.33 34. Prov. 30. Jam. 1. 1 Kings 3. and then aske in ordine first the dew of Heaven and thâ—â— the fatnesse of the Earth which a shaming confessionâ— our owne vilenesse (e) Pro. 28.9 13. Psal 31.51 〈◊〉 so some observe prayer 〈◊〉 selfe is in the originall to 〈◊〉 derived from thence we shâ—â— obtaine all we can desire 〈◊〉 by a kinde of omnipotency â—here is in a faithfull and fervent prayer (f) Matth. 11 12. 10.14.13.14 Jam 1.4 5. 1 Jo. 5.14 15. Exo. 32.10 raise our salves above the World and â—ll in it for the carnall Christian is but of the Earth â—orthly Philosophy baptiâ—ed as it were carries a â—â—orall good man something â—â—ther but then it leaves â—â—im in the middle Orbes â—â—ke a meteor hanging in the â—â—re above earth not so â—â—igh as Heaven higher then 〈◊〉 sensuall but below the Sprituall man And the piâ—â—â— praying Christian onely â—â—â—bes Heaven and possession it under a vaile of flesh â—â—ving all things else under 〈◊〉 for hee can interrupt 〈◊〉 motions of Heavenly boâ—â—s as in Hezekias master the Elements g Isa 43. open thâ— bowels of the Earth Numâ— 16. Plucke up the sluces 〈◊〉 the Clouds and pave thâ— waters nay by a Religion impudence and holy violend can give a Law as it weâ— to the Law-giver (h) Exod. 32. Deut. 9.14 20. 〈◊〉 versing his decrees Judge 10.13 15. Conquering Armies 2 Chro. 14.9 12. Mâ—wifing the Graves and briging their dead to life whâ—â— the children were in thâ— birth but wanted strength to bring forth Jo. 11.22 38. And refusing all refusal Genes 32.25 28. breakeâ— through the repulse of God himselfe Matth. 15.26 〈◊〉 But in all wee must maâ—â— Gods Word the ground aâ—â— matter of our prayers 〈◊〉 â— Sam. 7.25 Jam. 1. His will he Rule Jo. 5.14 The holy Spirit the life and principle Tom. 8.36 Zach. 2.10 Job 37.19 preparing 2 Sam. â— 27 stirring up Isa 64.7 8. and fixing our hearts â—pon God alone Psalm 57.7 â— and summoning all our powers like so many Lines to meet in Him as their Center Psalm 103. And then the man thus Sainted here may become a Moses to appease Gods wrath against a Nation â— Phineas to stand betweene â—e living and the dead to true away and quench the â—â—mes of a devouring plague â—â— Elijah Chariots and Horsâ—â—n a Banke to stop the â—â—ndation of Gods judgements even the strength of Israel and not onely Bulwarkes against an Enemy but a roofe and covering too against judgements from Heaven And having thus finished my weake and short meditations I wish the gentle gayle of Gods holy Spirit that fils the sayles as principle of all Spirituall motions may waft you into the harbour of sure peace anâ— acquiescence in him anâ— that these sparkes and glint merings of consolation aâ—â— direction blowne abroad from that fire hee hath kindled a my heart may enflame you all that read this rough and unpolished piece with the same affections I commend is to you not looking at the instrument but hand that workes by it for if you reape advantage and gather fruit from this barren Tree of my planting the weaknesse of the meanes will be in improvement of GODS glory Onely I shall desire you will forget the Authour and looke upon the Object or accept the odour of humility I send with it as my oblation to expiate for my other faylings which cannot but make him little in your eyes that is nothing in his owne The Earthen Pipe onely which God hath used to convey some drops I hope if not streames of refreshing comforts to your soules And however looking to Jesus the Author and consum ator of my faith and happinesse (i) Heb. 12.2 I am resolved with patience to endure the crosse and despise the shame that can be cast upon me for my honest intentions being confident God will accept my well aimed though ill shot Arrow first taken out of his Quiver and now brought to His Altar where I desire to offer up my selfe with it to be both Priest and Sacrifice though all be lesse then the least of his mercies which are my guide and support here and will be my reward hereafter when heâ— shall transport me from Earth to Heaven from a valley of teares to a mount of joyes and those not fading or decaying like the ripest and fullest blown pleasures here 〈◊〉 to fulnesse of joyes without either waine or eclipse and that fulnesse not narrow or bounded but in such a full measure or measure of fulnesse as knowes no measure or degrees and that not momentary but for ever and ever in a continuall multiplication and succession of happinesse which will alwaies satisfie never satiate in that God is the object the joy immense and all no lesse eternall then God himselfe FINIS
appeare upon a â—ithered stalke and personate devotion without the souleâ— the soule can never praise Goâ— as it should but the body wiâ— beare its part in the Harmony and so farre as place and other circumstances allow it wilâ— make it all without as well aâ— all within Psal 10.3 Psal 10.3 praise thâ— Lord in the most awfull reverentiall humble and decenâ— posture it can compose it self to ever shaping its behaviour by what opinion and the cuâ—stome of the place account most expressive of inward devotion and outward submission even such as in civill uâ— servants use to pay their masters Subjects their Kings tâ— humble humility it selfe thâ— more to speake Gods glory 〈◊〉 it were possible in these unaccented inarticulate yet louâ— voyces Though as the sounâ— bâ— the touch of the string the â—nne by its operations the â—tificer by the building he â—ses the temper of the body 〈◊〉 the Pulse all these outâ—rd expressions should proâ—ed from and declare inward â—bits our corporall actions â—m our true mentall piety as â—e eccho from the voyce that â—mes it For the Adoration 〈◊〉 the body is but the body of â—doration the devotion of the â—ule the soule of devotion that it animates and actuates 〈◊〉 the rest even the whole man 〈◊〉 the manifestation of Gods â—ory knowing the most Heaâ—nly Anthemes and best Harâ—ony arises from all parts in insort together Nay indeed is but a maymed and bleâ—shed Sacrifice which is to â—ophane Gods Altar if we leave any part behind aâ—â— bring not the whole man 〈◊〉 him our bodies as well 〈◊〉 soules since both with Saiâ—â— Paul will but make up our reâ—sonable service in that we abought with a price purchase His by emption and redemption for that end Rom. 12. Rom. 12. Aâ—â— if the heart the Primum mobâ—â— be his it will carry all the iâ—â— feriour ones with it The eyâ—â— to looke up unto the hils froâ—â— whenee commeth our salvatioâ—â— the hands elevated for an evening sacrifice the knees bowâ—â— in an humble sence of oâ—â— nothingnesse and Gods omnipotence His Majesty aâ—â— our vilenesse with a castiâ—â— down the whole man in 〈◊〉 dreadfull reverence of his aâ—â— full and glorious presence 〈◊〉 his Ordinances This outwaâ—â— comportment ever should follow true inward piety as the â—â—adow the body Nor can â—â—igh elevated and Spirituall â—bjects be known to us or â—â—ade legible but in their effects nay there are no other perspectives for dimme nature â—o see the glimering of Gods â—lory in them by the incarnation of Himselfe in his works â—or can he otherwise quoad â—os reveale himselfe then ad extra How then can we weak â—â—en thinke to bring glory to â—od from our works ad intra speake his praises in a lisping â—alfe-worded Language without a vocall and operative one when the true counterpart and â—ost unerring copy of the â—oules affections is the bodies actions Nor doe I in this contend for corporall worship as 〈◊〉 ceremony a thing of decency and fitnesse or arbitrary only but as a morall duty and oâ— of the highest parts of God worship if we consider it bâ— its contrary the grievousness of the sinne of Idolatry anâ— the severe punishments due tâ— it the manner of serving Goâ— being the next Commanded ment to that of having a Goâ— to serve and a devotion moâ— free from all selfe-reflections in its performance in that 〈◊〉 brings nothing to man buâ— shame when he covers himselfe with confusion as a Garment to give the more glory to God whereas in prayer and many other acts of devotion we doe not divest ourselves of selfe interest buâ— with the good Husbandman plough and sow in hope of a â—ich harvest and blessed return And it were a shame to Christians to be ignorant of this when the very Heathen by the twilight of nature that knew â—ot the true God did ever worship their false ones in those postures that in their use â—nd acceptation were most expressive of reverence and humility And not farre to exceed them as well in the semplances as realities of piety by animating and spiritualizing â—s it were this bodily worke or rather worke of the body â—o make it become a spirituall Sacrifice to God as well as Fasting Almes and the like Heb. 13. which yet are onely so considered in their spring and first issue the spirit working by corporeall Organs and instruments and theâ—â— Ocean into which they runnâ—â— all terminating in Gods glory For in holy duties Finis dâ—â— formam and addes truth tâ—â— the Spirit manifests and deâ—â— clares that we worship in spirit and truth Iohn 4. John 4. the corporeall act taking its impression from the Spirit sealing anâ— ratifying the dictates of thâ— soule turning the man outward and making that seeâ— which is invisible But to bâ— more cleare we will define thâ— duty thus Adoration is an act of devotion terminated in God as the onely object in which soule and body should concurre iâ— their severall operations and waies of expressing of their awfull pious and reverentiall apprehension of his Essence â—â—d Attributes and humble â—â—proaches to so dreadfull a â—â—jesty Now this religious â—â—rship which Scotus in lib 3. â—â—t 9. cals Piet as vel Dei cultus â—â—dilectione Sacrificii exhibiâ—â—ne atque reverentia consistit saith he and is a morall â—â—rtue properly referred to â—â—stice as performing to God â—â—ribute onely due to the Suâ—â—eame first and chiefe Good â—â—luding three acts in it 1. Actum mentis quo appreâ—ndimus Personae honoratae exâ—â—llentiam 2. Actum voluntatis quo nos â—â—i ut inferiores submittimus â—â— debitis officiis agnoscere promâ—â—i sumus 3. Actum corporis quo signum â—â—strae Demissionis ostendimus â—â—ostratione inclinatione Capitis â—â—dgeniculatione similibus And therefore the School men say As temperance 〈◊〉 good in ordine ad se ipsum Justice in ordine ad proximum so Religion which is Pietatâ— vinculum in ordine ad Deum and is to shew it selfe in Adoration as one of the highâ—â— duties of piety from the consideration of the infinitely raâ—sed excellency God hath 〈◊〉 himselfe as Authour botâ— of our Creation and Beatification and this in the moâ—â— full way of manifestation thâ—â— whole man is capable of performing So Damascen and Thâ— Aquin. qu. 84. inferre Quâ—â— duplici natura compositi sumuâ— intellectuali scilicet sensibiâ— Duplicem adorationem Deo offâ— rimus Spiritualem quae consistâ— in interiori mentis Devotionâ— corporalem in omnibâ—â— actibus id quod est exterius reâ—â—rtur ad id quod interius ut per â—â—gna humilitatis quae corporaliâ—â— exhibemus excitetur noster â—â—fectus in subjiciendum se Deo â—ut as motion from life ex â—irituali Devotione procedit â—â— eam ordinatur The soule â—ust be the Alpha and God â—â—e Omega of it which we may â—metime illustrate by a simiâ—ude For as prayer is first in the understanding and then in â—â—ords as its image reflection â—â—d
aequale vel possibile it returnes either what is due and equall or what is possible But because we cannot performe the first we owe the second in all expressions of duty reverence and devotion humane nature and a created being can attaine to Thus Ranevius in lib. 1. de Adora As it is thâ— one great end of Gods worâ—â— preached (b) 1 Cor. 14.25 and purestact oâ— outward piety the best drawâ— Picture of inward reverence for the acts of the soule arâ— secret and mysticall and onelâ— intelligible in Vestigiis as thâ— prints of the feet declare thâ— way we walke in the beneâ— sicence of the hand the beneâ— volence of the heart thâ— going as low as we can in coâ—â—porall gestures the depth oâ— our humility and soules devoâ—tion and this not onely in reâ—spect of man but God whâ—â— judges and rewards us accoâ—â— to our workes though the seaâ—â— cher of the hearts and reines not according to intuitivâ— knowledge but outward maâ—nifestation and evidence Sâ— as the best title to our adâ—vancement arises from our â—reatest abasement of our â—â—lves our glory heightning â—om our shame For like the â—eacock when he moults his â—pall Feathers to enrich his â—lume our divesting our â—lves of all outward greatâ—esse and casting our selves â—owne at Gods footstoole is â—e way to be cloathed with â—onour and raised to a â—hrone like the best Timber â—hich ever growes highest upâ—ard when most rooted and â—â—cpest in the earth we ever â—ceive a measure of glory acâ—rding to our degrees of â—mility not onely in throwâ—â—g our selves upon the earth â—â—t earth upon earth dust â—â—on our selves that lying â—â—ried there in thought of â—â—ortality we might rise to an immortall felicity for ever 〈◊〉 blesse the Lord with his blessâ—â— Angels that excell in strengâ—â— and doe his commandemenâ—â— (c) Pal. 103.20 and all his holy Saints saâ—â—ing Worthy is the Lambe tâ—â— was slaine to receive riches 〈◊〉 power and wisdome and strengâ—â— and honour and glory 〈◊〉 blessing for evermore And 〈◊〉 onely saying but really exâ—â— biting that worship in a visiâ—â— adoration (d) Rev. 5.12 14 7.11.12 And if sâ—â— humility and reverence shâ—â— be our glory when we glorâ—â— God by such emissions in Hâ—â—ven what postures low aâ—â—vile enough can we findeâ— compose our selves into whâ— we draw nigh into his preseâ—â— here unlesse with David 〈◊〉 introduce and usher in evâ—â— addresse to God and actâ—â— Devotion with Adoratioâ—â— for Jerusalems gate is very low â—â—uilt and hardly to be entered â—â—n any other posture and â—â—oth kneele and fall down before him Psal 95. if we expect â—is hand to raise us his providence to guide us through the â—â—tion and dismisse us with a â—lessing when we believe with â—ur hearts confesse with our â—outhes and wind up all with â—he corporall attestations of â—he soules extasies and holy â—ansportation which is noâ—hing lesse then Heaven in Efâ—â—gie a dawning or in-let to an â—ternall day of happinesse Of Almes Fasting and Prayer MAn in his creation was made like unto God that he might serve that God who created him in holinessâ— and righteousnesse all the daiâ—â— of his life But loosing that priviledge by his owne rebellion was yet redeemed to 〈◊〉 capacity of recovering by faitâ— what he lost by disobedienceâ— and to the manifestation of iâ— in all the holy effects of sanctification to which God layeâ— claime by right of Dominion Col. 1.16 17. And so we owe him subjection 1 Cor. 6.20 By â—onquest so homage Rom. 6. â—â— By covenant so fidelity â—â— 16.8 By communion 1 â—â—r 15.10 John 14.17 So our â—earest affections which we â—hould the more study all exâ—ressions of for having so grieâ—ously provoked him by our â—ransgressions And therefore â—s all the fruits of sinne have â—â—rung from one root of bitâ—ernesse and hang or grow â—pon Three branches our â—oules Bodies and Estates â—o let us from one principle of Grace correct and alter their â—ature or new load those â—ranches with contrary fruits â—nd productions That the â—â—after of our Vineyard who â—igs and plants dresses and â—aters for that end e Isa 5. may reap â—ll and well laden Clusters from us for his care preservation of us our goods in work of Charity and Almes oâ— bodies in workes of Mortification our soules in workes 〈◊〉 Piety and Devotion whiâ—â— with Aquinas 2.2 ae Qu. 85. Aâ—â— 3. are our principall Christiâ—â— Sacrifices and acts of diviâ—â— worship and therefore woâ—â— thy of our consideration a parâ— though ever to be joyned anâ— united in our practice Of Almes ALmes is a fruit of Sanctification and called by soâ—â— Misericordia which is nâ—â— onely Miseriacordis a fellow feeling of others miseries 〈◊〉 regard of their afflictions bâ—â— a vertue dilating it selfe inactions of Charity and like sounds and smels communicative as farre as it can extend any thing of its influence For the soule as the wombe of the Virgin not sooner conceives such impressions from the Spirit of God but they presently quicken into desires and keep it in travell till some faire opportunity midwife them forth into charitable actions in which it retaines some darke resemblance of God in his operations who from all eternity first framed the Modell conceived the Idea in himselfe of all things then hatched and disclosed them in the shape of merciesÌ„ to us in time which from everlasting he had decreed according to the councell not absolute Soveraignty of his will f Eph. 1. in that his goodnesse 〈◊〉 diffusive yet not lessening by participation for the Apostle cals him the father of mercies (g) 2 Cor. 1.3 to shew that as Father anâ— Sonne are relatives the oâ—â— ever supposing the other sâ— father of mercies in the plurall to declare their numâ—rousnesse and that they anâ—â— the children as it were of hiâ— nature no lesse then Christ 〈◊〉 the Sonne of his Person tâ—â— teach us that this affection is aâ—â— it were Gods darling a duâ—â— grounded in the law of naturâ—â— and expressed in that mutuaâ—â— self-seeking reliefe in distresseâ— that every man hath ingraftâ—â— in him commanded by Mosâ— and the Prophets (h) Deut. 7.17 M cah 6. raiseâ— and spiritualized by Christ by giving us a pattern in a precepâ— to imitate beyond imitation for be you mercifull saith he â—s your heavenly Father is mercifull in quality not equality And by the Apostle it is called pare Religion and undefiled (i) Jam. 1.27 Psal 4.18 â— Sacrifice well pleasing to God (k) Heb. 13.16 nay accounted our Righâ—ousnesse (l) Pro. 20.2 Psal 24.5 112.9 and a meanes of appeasing his wrath (m) Dan. 4.27 being offered in (n) Heb. 11. â— Gal. 6.10 Iohn 3.17 faith and obedience which made David say as an Hebrew tradition tels â—s as often as he gave Almes I will see thy face in righteousnesse for the poore are owners and have a title to our Almes (o) Pro. 3.27 So as here justice and mercy doe meet