A Century of Sermons, Sermon 7
A SERMON UPON
PROV. iii. 3.
Let not mercy and truth forſake thee.
THE Children of Iſrael were exhorted from their Prophet Moſes to write the Law upon the Poſts of their doors, and to have Copies of it in the Fringes of their Garments; as if the whole Land of Jury had been bound into one Sacred Volume to make a Bible for them. This was Mandatum latiſſimum, as David ſaid, a Commandment exceeding broad; but a Proverb being by the very interpretation of the name foreign, as St. Baſil ſays, foreign, a quaint ſpeech uſed in every ſtreet of the City, and every high way of the field, it is more vulgar and common than the Law it ſelf, that thou maiſt be unexcuſable O man when his words are gone forth into the ends of the world. Now in this brief eſſay which I have read unto you as the Heathen were wont to ſet up the Image of Mercury, in the turnings of high-ways to direct Paſſengers their journey, which was called Mercurialis acervus, ſo King Solomon in theſe words hath reared up a Pillar in the broad way to inſtruct our ignorance, which is ready to turn aſide, and wander like the loſt ſheep, that whitherſoever we ſet our face we keep this Via Regia, the Kings high way. Let not, &c.
Mercy and truth, ſo excellent a workmanſhip that I reverſe what I ſaid before, it is not like a Pillar ſet up for an heathen Idol, but rather Solomon hath made a new Cherubin for a new Temple, a Cherubin with two wings ſtretched out upon our ſoul. The wings are Mercy and Truth, which either bear up the body to heaven, as David ſays, My ſoul flieth unto the Lord before the morning watch, I ſay before the morning watch: Or if it grow laden with ſin, that ſo great a burden cannot be ſupported, theſe wings can fly away alone, theſe vertues will be gone like Elias in his firy Chariot, for a wounded Conſcience who can bear it? But if it be true that Tertullian ſays, Omnis ſpiritus ales eſt; Every Spirit is winged to fly, much more let the Spirit of every regenerate man be this Avis Paradiſi, that our ſoul may ſay as David, the Sparrow hath found her a neſt, and the Swallow a place to lay her young ones, even thine Altar O Lord of Hoſts, and being thus fledg'd Mercy and Truth ſhall not forſake us.
Out of which words I collect theſe parts in order. The firſt wing of a Chriſtian ſoul is Mercy. He ſhall protect me under his wings, and I ſhall be ſafe under his feathers, ſo God was merciful unto David, and mercy is a Wing. Secondly, The next that anſwers unto it is Truth. For the word of the Lord is that flying roul which Ezekiel ſaw, and the Word of the Lord is the truth it ſelf, ſo that Truth is a wing. Thirdly, Note their conjunction, Mercy and Truth, they are coupled together: Mercy and Truth are met together, righteouſneſs and peace have kiſſed each other; they met long ago in Chriſt the head, and we muſt not part them in his members. Fourthly, You muſt know that we may be ſo careleſs in our holy Profeſſion that we may be ſtript of all the good endowments which we had, Mercy and Truth may forſake us, and then ſay we had them. Laſtly, If we look to our part, the gifts of God are without repentance, ne deſerant, let them not depart, there is a careful way whereby we may imp theſe wings from flying, that they ſhall not forſake us, elſe ne deſerant, were ſounding braſs, and no true doctrine; theſe are the five Lamps, it remains I put oyl into them.
I begin at Mercy the faireſt Omen that ever the World had in it.Gen. 37.33. The unmerciful brethren of Joſeph conſulted to put the blame of their cruelty upon the beaſts, we will ſay a cruel beaſt hath devoured him. It is very well that they durſt not profeſs themſelves to be men who were ſo barbarous. But neither is …t in every beaſt of the field to be ſtony hearted. The fouls of the air are gentle in their kind, witneſs the Ravens that fed Elias; and for the Cattel upon the hills, the Aſs forſook not his old Maſter the Prophet that was rent by the Lion. The meaneſt of Creatures then have mercy by inſtinct of nature; yea, and the moſt glorious alſo; dread not the Angels though they be called flaming ſpirits, but rather conſider what pity they have ſhewn in their Function towards the Sons of men. To execute Gods wrath few do always come down as loath to be Miniſters of indignation.2 Sam. 24. One deſtroying Angel appeared to puniſh Jeruſalem, one alone brought weeping news to Bochim, Jud. ii. Three appeared unto Abraham to bring him the joyful Meſſage of a Son, but their company grew leſs by one, and but two of them brought tidings to Lot of the vengeance of Sodom. But Eliſhas Servant ſaw Chariots, and Horſemen,2 Ki. 6.17. and thouſands in the Mountain to protect them. To publiſh peace and joy heaven it ſelf, as I may ſo ſpeak it, was empty, and there appeared a multitude of the heavenly Hoſt to the Shepherds and ſang praiſes unto God: ſurely then one of their wings is Mercy.
But we muſt fetch our example further than the Angels, let us go boldly to the throne of grace and fetch it from the third heavens. Be you merciful with a ſicut, ſays our Saviour as your heavenly Father is merciful.Luke 6 36. And if we caſt our eye upon that pattern, it bloſſoms like the rod of Aaron into theſe two buds, condonationem and donationem. Firſt, To forgive and remit ſins. Secondly, To give liberally as God hath enabled us. In the firſt I will thus proceed: Firſt that it is Gods nature and property to forgive; ſecondly, that man ſhould rather forgive than God.
It did well deſerve record in holy Scripture both how the Devil tempted Chriſt to ſee if He were God, and how the Phariſees brought a caſe before him to try if He were Meſſias. Caſt thy ſelf down from the Pinacle of the Temple, ſays Satan, if thou be the Son of God: No, that were cruelty againſt his own perſon, and charity begins at home. Then the Phariſees brought a ſinner before him taken in adultery, Joh. viii. Their fingers itcht to be caſting ſtones at her, but he would not ſuffer them. And this mercy proved him both to be Meſſias, and the Son of God. If men and Angels had kept good, we had only known the friendſhip of God what it was, and not his anger, that was natural unto him. We provoked juſtice violently, and wrung it out of his hands. And as the King of Iſrael ſaid to Eliſha when his enemies were incloſed within his power, Shall I ſmite them my Father, ſhall I ſmite them; No,2 Ki. 6.21, 22. ſays the Prophet, but ſet bread and water before them. So Juſtice ſaid to God when we had tranſgreſſed, Shall I ſmite them? Shall I conſume them at once? O no, ſays our Saviour, but ſet bread and wine before them, the Sacrament of his body and bloud, which being eaten by faith will ſave our ſouls.
Chriſt wept but twice in all; once over his friend Lazarus, that was a natural grief; and once over Jeruſalem that ſought his bloud, that was a coeleſtial paſſion. Nay, though he went but a foot pace from one City to another to preach the Goſpel, yet he would needs ride to Jeruſalem, ſo to make haſte to ſuffer, longing till the work of our Redemption was finiſhed. St. Ambroſe ſays he groaned as well to have the bitter Cup come quickly, as to have it paſs away, and grew weary of delay till He had paid the Hand-writing which was againſt us. There paſſed but a little time from midnight to midday, betwixt his Attachment, his Arraignment, and his Execution, as if his feet had ſtood upon thorns until his head was crowned with them. Now tell me how you will look upon this Chriſt, O ye malicious hearted, whoſe feet are ſwift to ſhed bloud, in Duels and fierce Encounters; your hatred, and his pitty; your deſire to deſtroy your enemies, and his good will to recover them and bleſs them, they ſavour undoubtedly of two ſort of Serpents. Chriſt is the Brazen Serpent lifted up, who cured the infirmities of the People,Num. 21.6. they are like the fiery Vermin which ſtung Gods Travellers in the Wilderneſs.
And when God was put to it to puniſh, ſee how Mercy wreſtled with Indignation. Ah I will be avenged of mine enemies, ſays the Prophet Iſaiah; Iſai. 1.24.he ſighed becauſe he muſt be wrathful, as it was ſaid of the mild Emperor Veſpaſian, Indoluit quoties debuit eſſe ferox. When he deſtroyed Sodom with an heayy wrath, his juſtice came down but in ſlow drops of fire; but his mercy is a full torrent, like Jordan in a time of Harveſt, it brought Iſrael to a Land flowing with milk and honey, for his mercy endureth for ever. His goodneſs is ſwifter than Eagles; for in ſix dayes he framed the World and all that is therein. But he took forty days to deſtroy one City of Nineveh, and then he ſpared it. When he was firſt angry with man he did but walk in the cool,Gen. 3.4. ſays the Text, to chide Adam; but the Father of the Prodigal, you know who I mean, ran in haſte to meet his Son and pardon him, when he was yet far from him. Finally, it is written in Mat. xxv. that benediction is from God; Come ye bleſſed of my Father: But malediction and curſing are not from him, Go ye curſed, but not curſed of my Father, no ſuch word in the Text, he has no hand in that.
Jon. 4.10.It was Gods Dialogue with Jonas, Shouldſt thou grieve that the Gourd of herbs is decayed, and ſhould not compaſſion touch me much more for this mighty People? true Lord; but if thou pardoneſt man for ſin, who in thy ſight is but as a flower of the field, leſs than the Gourd of Jonas; ſhould not man much more remit the offence of his Brother which is done againſt him? I ſay much more it behoveth man, and I will hold my ſelf to that.
For firſt there is ſomewhat in our eyes that blinds them, it is pulvis humanitatis, the duſt of our humane nature, that makes us when we are the moſt ſharp cenſurers of other mens faults, not to diſcern truly the filth of their ſin: but the eyes of the Lord are bright as a couple of flaming Torches in the Revelation, Revel. 1.14.and offences appear before them more ghaſtly and tragical than our dim Candle half put out can enlighten us to perceive. For inſtance hereof: To morrow there is a Feaſt unto Jehovah, Exod. 32.ſays Aaron, but the Lord could ſee that the Feaſt was luxury they roſe up to play, and the Sport was flat Idolatry. So Saul could diſcern no harm in himſelf but a little fooliſh pitty when he ſpared Agag, 1 Sam. 15.but the flaming eye ſaw it was Rebellion, as foul as the ſin of Witchcraft. And is the Lord merciful to our tranſgreſſions when they cry unto him like the ſound of many waters, and ſhould not Man much more acquit the World of every offence done againſt him, for as much as we conceive not what is evil, becauſe our ſelves are evil? Secondly, among men a gift pleaſeth the eyes, and a recompence is a ſafe correcting of an injury, but that were peccatum bis tinctum, a ſin died in ſcarlet, to think to blot out ſins before the Lord with the Fruit of our Body, or with Rivers of Oil: And can this God be reconciled then, and ſhould not man much more be merciful? Beloved in the third place: We are all full of our own infirmities: Who knows whoſe turn it may be next to fly unto the Altar for a pardon? Two that grind in the ſame Mill, and two that walk in the ſame Field; nay Barnabas and Paul fellow Labourers in the ſame Goſpel may daily ſtumble one at another. Our communication together cannot chooſe but be offenſive, as the earth licks up the water, and the water devours the earth: but who is the churliſh Labourer to whom God cannot ſay, Friend I do thee no wrong. O can the juſt one have mercy upon us? and ſhould not offenders between themſelves, ſinners unto ſinners much more be charitable?
But there is one thing more in mercy than forgiveneſs; alms and bounty: to do good and diſtribute: to be Oil and Phyſick to the wounded like the good Samaritan, this is alſo a full Plume in the Wing of Charity, like that other Mat. xxiii. how often would I have gathered thee under my wings, as a Hen doth her Chickens, but thou wouldeſt not.
Beloved, God hath ſuffered his fire to be unmerciful to ſweep away the Habitation of the fatherleſs and innocent, that our hands might build it up again. And we ſhall not only build up houſes of clay, the reward of the Iſraelitiſh Midwifes, but good deeds alſo, which like the Alms of Cornelius, ſhall reach up to Heaven. The Sea hath raged horribly and ſwallowed the Innocent, the Stream hath gone even over his Soul, that we might reſtore it again as mercifully as the Whale did Jonas, with the increaſe of our ſubſtance, that we might caſt our bread, as Solomon preached, upon the waters. God hath ſuffered an heavy ſickneſs to waſt away the afflicted, and to conſume his bones; not that the Dogs ſhould be more merciful than Dives, and lik the poor mans ſores, but that our liberality might make him whole. Canaan, and the Patriarchs were well nigh famiſhed with hunger, what? becauſe God had forgotten to be gracious, and had ſhut up his loving kindneſs in diſpleaſure. Not ſo; but that Egypt might relieve them with their Granaries. The Husbandman ſoweth ſeed in the ground, and the encreaſe comes up thereafter; God giveth it a body, and to every ſeed his own body: but the merciful man ſoweth a Loaf of bread in the belly of the hungry, and it ſhall riſe up again unto a plentiful Harveſt. Chriſt was made poor,2 Cor 8.9. ſays Paul, that we might be made rich, and for the good uſe of our riches he hath made many poor.
There are few ſo hard-hearted, but will proteſt with an oath, if our Saviour had been incarnate in theſe our days, how they would have ſtrived to make him welcom, their choiſeſt Palace ſhould have received him, and his Diet ſhould have been whatſoever the Earth and Sea afforded. I, ſays Tertullian, Porrigat manum Jupiter & accipiat; if Jupiter himſelf would ask alms he ſhould have it; every man can ſay ſo. Alaſs to promiſe this exceſs to him who needs it not, is a kind of ſpiritual bribery. Keep your coſtly Manſions to your ſelves, and afford him ſome ſuſtenance in an Hoſpital: Take the plenty of the Earth to your own Table in ſobriety and temperance, and feed him with your Alms Basket. If he ſay loe here is Chriſt, or loe there he is, and that every diſtreſſed Chriſtian is nouriſhed for his ſake you may believe him. Haec eſt tunica quam dediſti mihi Martine, it is an old Story in Sulpitius; the good Biſhop Martinus cloathed a Criple with his Coat in the day time, and in the Dreams upon his Bed he ſaw Chriſt himſelf wear it, and thank him for it.
Such there are, whom otherwiſe we may call good men, but ſpoil their good parts, as Craſſus did, with the love of money, and having cloſed their Ark, will not ſuffer ſo much as a Crow to fly out of it; they will not believe this Divinity, that to ſpend well upon Earth is to lay up treaſure in Heaven. Such a mans eyes are made of Spittle and Clay, but not by Chriſt, and they love to behold nothing but Gold, which is indeed a refined Clay burnt well like a Brick by the heat of the Sun, and the influence of the other ſtars.
Now there are but two common pretendments to make us ſpare our Purſe, and keep our hand withered in our boſom. Semper aliquid curtae deeſt rei, we have nothing to ſpare, we have but five loaves and two fiſhes, and what are they among ſo many? O can you forget thoſe mighty Mites which the poor Widow caſt into the Treaſury? Three things, ſays St. Gregory are incruenta ſacrificia, Sacrifices well pleaſing unto God, without drop of bloud ſhed, Caſtitas in juventute, ſobrietas in ubertate, liberalitas in paupertate; a Chaſt Youth unſpotted touching the Fleſh, Sobriety in Plenty, and Liberality in Poverty. And this is the Devils Topicks to perſwade us, we muſt repay nothing back again unto God, unleſs He would give us as much as we could wiſh for. Plato thought he made a charitable Common Wealth when by his evil Law to permit promiſcuous luſt no man knew another, whether he were Stranger or Brother, or of nearer Conſanguinity. So hath God knitted his Church together, that we are all Chriſts, and Chriſt is ours, and yet we feel not the afflictions of Joſeph, they are nothing to us.
Nay it were well if we were not readier to give Stones than Bread, and for a Fiſh a Scorpion. This was Nabals Largeſs to David, he told him he was a Runnagate from Saul his Maſter. The next excuſe againſt Charity is, the great abuſe of all good deeds and the wrong employment. But though men be evil, and the dayes are evil, and the bounty of holy men is oft times wrong employed, yet the Churches of God are no Tranſgreſſors; why do the Rich men of the World nothing for them? Do you expect that the Holy Ghoſt ſhould come down again like a mighty ruſhing wind and enter in, that every Wall and Window is left naked and decayed, eſpecially in famous Cathedral Churches to the injuries of the weather? Good God! what was the zeal of our Fore-fathers, that they ſhould build more unto Religion than we can keep in reparation? When St. Paul pleaded for a Collection for the poor Saints of Jeruſalem, feed them ſays he with your plenty, who are enriched with their abundance. With what abundance did the Apoſtle mean? O ſay the Friers with the abundance of their good works and zeal, as a bought or borrowed ſanctity: No ſuch matter, but for the abundance of the Words ſake, which firſt came out of the boſom of Jeruſalem. But all the Goſpel which is preached in our Cathedral Churches cannot procure them ſo much benevolence as to preſerve them from the curſe of deſolation, that one ſtone be not left upon another. And I would the innocent ſtones could fall down from their high Pinacles into the bowels of the earth from whence they were digged, then were they ſafe and would be at reſt again, but now great men take them up, and we muſt ſay in charity, that which made God a Chancel ſerves to build them up a Kitchen or a Stable. O if you will not be ſo merciful as your Father which is in Heaven, be but as merciful as your Forefathers upon Earth, who were zealous for the Houſe of the Lord. But theſe things ſhould rather be done then ſpoken: Therefore let this ſuffice for mercy, which is the firſt part of my Text.
Now a complete Chriſtian is not like a ſmall Veſſel which recovers his Haven with one Sail alone, with Mercy only. If you will have Religion to be ponderibus librata ſuis, full poiſed on every ſide, magna eſt veritas & praevalet, truth alſo is a prevailing part;Jo. 18.38. let not mercy and truth forſake thee. And what is truth? ſays Pilate, but he would not ſtay to take his anſwer. Why the Spirit is truth, ſays St. John 1. Ep. v. I am the truth, ſays Chriſt, John xiiii. God is Truth, and in him is no error. In a word, your holy Faith is the Truth: that which is armatura lucis, the Armour of Light with St. Paul, Rom. xiii. that which is ſtronger than all things, ſays Zorobabel in his Parable.
But you muſt know that there is a threefold evidence of truth to be diſtinguiſhed: Firſt there is the evidence of our outward ſenſes, Matt. xvi. when it is Evening you ſay it will be fair weather,Luk. 12.56. for the Sky is red. O ye hypocrites, can you diſcern the face of heaven, ſays our Saviour? as who ſhould ſay then, there is more to be underſtood. 2. There is the evidence of knowledg, which will condemn the Heathen that know not God; for the inviſible things may be underſtood by the things which are made, even his eternal Godhead, Rom. i. both theſe truths, you ſee, are fruitleſs without a third; and what is that, but the evidence of faith, Heb. xi. As for other Truths every man is in the high way to get them, capiat qui capere poteſt: but as for this Truth, it hath looked down from Heaven, ſays David, looked upon whom it liſteth, and all men have not faith.
Whether Faith be the evident Truth or not, all the World almoſt upon a time ſtuck at that point but onelyonly Abraham, either becauſe their eyes were dim, or becauſe it ſhined like the face of Moſes that they could not behold it. Yea we have ſundry Traditions that ſome Philoſophers caſt an eye upon the firſt verſe of the Scripture, In the beginning God created the heaven and the earth, but they ſtarted at it like the Hoſt of Iſrael at the dead Corps of Amaſa, and went no further. Alas poor Philoſophy, who knows not how to confound the wiſdom of her Principles? The fire hath been as temperate as the morning air, Dan. 3. the waters have ſtood upon an heap like the ſtrong ribs of a Mountain, Exod. xiv. the Sun hath hid his face at noon day, when Aſtronomy could find no reaſon for it, their Art was as blind as the Heaven in the Eclipſe. But every part of nature ſhould be out of frame, Heaven and Earth ſhould paſs away before one title of Gods book ſhould periſh,Luk. 16.17. that with the diſſolution of the Heavens no Angels might remain, and with the ruine of the Earth no men might be left to teſtify againſt it. The holy Martyrs have forſaken their lives that this truth might not forſake them. And as it is reported of our Philoſopher, that the aſhes ſpread upon the high Mountains of Tenariffa retain for ever any letters drawn out upon them, by reaſon of the tranquillity of the place: So no wind or ſtorm can ſcatter away thoſe holy words of Gods Book ſince they have been written in the aſhes of the Martyrs; the Law cannot endure better in the Tables of Stone, than the Goſpel in that ſacred duſt.
If Faith be not a Truth, how did Abraham ſee Chriſtmas day and rejoyce, and keep it a ſolemn Feſtival more than a thouſand years before the name was entred into our Calender. He knew the faithfulneſs of Gods Promiſe, that made Jeſus our Redemption ſo undoubtedly, that he ſwore him a Prieſt for ever after the Order of Melchiſedech. Luke 1.34.The Mother of our Lord might ask reverently quomodo? How ſhould theſe things be? The beſt in the World have their doubts of infirmity: but Domine non erit tibi, this thing ſhall not be ſo, when Chriſt had ſpoken it, that was a miſtake in St. Peter, and yet behold the Evidence of Truth ſhewed it ſelf more abundantly anon after in the faith of that Apoſtle, than in all the skill of Greece and Egypt. Tell me, what Phyſician could promiſe recovery to the Cripple lying at the Beautiful Gate? Act. 3.6.Durſt all the Colledg of Galen ſay unto him confidently ſtand up and walk? but the Apoſtle ſaw that one grane of faith could give him the uſe of his feet and ancle bones that he might leap and praiſe the Lord.
Whatſoever is confirmed by the mouth of two or three Witneſſes it paſſeth for truth by the Law of God and Man, and good reaſon for it. Now the Old Teſtament was confirmed under the name of three Patriarchs, I am the God of Abraham, the God of Iſaac, and the God of Jacob. In the New Covenant, whether it were at the Transfiguration of Chriſt, Peter, James and John, three Attendants did bear him company to Mount Tabor, in like manner at the raiſing up of Jairus Daughter, and in the Mount of Olives, when he ſweat and prayed, ſo many were with him as before, and the ſelf ſame three Diſciples, all was confirmed under the mouth of three Witneſſes. But I will take no more pains in this point, to prove Faith to be a Truth, as I remember the great Orator reports of a good man, Q. Metellus he was excuſed, or rather forbidden to ſhew his proof unto the Senate, in a Controverſie to be debated, leſt the Bench ſhould ſeem to diſtruſt ſo reverend a Citizen.
None but Julian the Apoſtate, and ſuch accurſed as he hath left behind him, would ſcoff at Faith, whoſe cavil it was, as Nazianzen reports, that we had a ſtarting hole for all objections in one ſilly word Believe. Theſe men knew not that Faith in a little Pearl was worth all the ſubſtance of a Merchant, and he ſold all he had to buy the Pearl, Matt. xiii. Surely if the Womb of Mary deſerved a Bleſſing from all Generations that bore the Infant from everlaſting, if the Arms of Simeon deſerved a Church Anthem every Evenſong that enclaſped him; if the Tomb of Joſeph was attended by Angels where his body lay; then cut down Palms, and ſpread your Garments in the way, for Chriſt is rode in triumph into that heart into which faith is entred.
Now Truth is fruitful and brings forth Truth, a Daughter not unlike her ſelf; Divine Truth is the cauſe of Human Truth, of a true Converſation, of a right Balance, and a juſt Fphah. Her Merchandiſe is ſuch as Abraham's was with the Hittites, Gen. 23. which I will ever commend, when he bought a Tomb for Sarah, ſuch as the ancient Romans was, aedes peſtilentes vendo, the Seller was not aſhamed to confeſs that his Houſe had the Peſtilence: Not as St. Hierom told the Trades of his time, tanti vitrium quanti margaritam, to chop away Glaſs for Rubies: or as St. Baſil ſays of Gordias the Martyr, that his Soul was vexed with the City, and he retired into the Wilderneſs, leaving foreign, he could not endure the Buyers and Sellers, the forſwearers and liars. And what doth all come to when they caſt up their Audit, Prov. xxi. 6. The getting of riches by a lying tongue is a vanity toſſed to and fro of them that ſeek death. Let our Merchants beware that they carry not that report which the Wits of St. Paul's time put upon the Cretians, foreign, alwayes liars, evil beaſts, and ſlow-bellies: Tit. 1.12.or as Plutarch ſpake of Demades the Pleader, then grown paſt the beſt, that there was nothing left in him but his Tongue and his Paunch, his Tongue to tell lies, and his Belly to ſurfeit, the meer Reliques of an Ox ſacrificed. Nay, I beſeech you Brethren, let your word be pure, able to endure the fiery trial, even for his ſake who in the beginning was the Word, and that Word was God: As for ſuch double tongues whoſe Heart is a Jew and their Tongue a Chriſtian; and for thoſe aequivocating Jeſuits, who teach you to adulterate Truth in mental reſervation, let them have their portion with Siſera, that told a lie, and ſo ſpake his laſt;Judg. 4.20. for he warned Jael to deny him if any did enquire for him, and then ſays the Text he ſlept and then he periſhed.
So much hath been ſpoken for theſe Celeſtial Graces, Truth and Mercy conſidered in disjunction; but as the Wings of the Cherubins touched one another in the midſt of the Houſe, ſo there muſt be a copulation of theſe ſpiritual Bleſſings; for Mercy and Truth are ſuch a Pair as will either lodg together or leave together. There was ſuch a ſimilitude of nature between the Twins of Love, Eros & Anteros, that at once they wept, and at once they ſmil'd; they fell ſick together, and they recovered joyntly. Such are the Twins of Grace Truth and Mercy; ſhe that would have them cut in twain and parted is an Harlot; ſhe that cries ſpare and preſerve them whole, ſhe is the Mother and muſt enjoy them.
Look upon them in a ſtate of policy; Mercy without Truth is a ſweet ſhower dropping on the barren ſands, quite ſpilt, and no bleſſing follows it: Truth without Mercy is extreme right, and extreme injury: Mercy without Truth is a dangerous pitty: Truth without Mercy is not verity but ſeverity. Conſider them towards God and Heaven, and then moſt unfit it is that either ſhould be alone. A Faith of meer Proteſtation without Good Works, ſuch is Truth without Mercy; it might have been in the Gergaſens Swine, for ſuch a Faith is in the Devil, ſays St. James, and therefore might have been in the Gergaſens Swine to bear him company; and all the integrity of the Heathen, all the goodneſs that Socrates could teach, becauſe it is not in Chriſt, ſuch is Mercy without Truth, it comes tardy like Eſaus Veniſon, and the Bleſſing is remov'd upon the head of Jacob. St. Auſtin compares them thus. A Pagan living without blame before men is a man with his eyes open in the dark midnight, and he that profeſſeth Chriſt and not mercy, but is ſold to commit iniquity, is one with his eyes ſhut in the clear day, and he ſees as little. Such an unadorned Faith is like a fair Shield which the Tyroes among the Romans carried to the battel, it is a piece of Harneſs indeed, as Faith is called by St. Paul, but it makes no ſhew, it hath not the impreſe of any Stratagem upon it. Our holy Life, and conſcionable Converſation muſt be engraven upon our Faith, like the Poſie of the Lover upon the Tree, Creſcetis amores, as the bark grew ſo the letters waxed bigger, if the one proſpered the other thrived as well. For the whole Jury of our Creed, the twelve Articles will not ſave us, unleſs the Law be on our ſide. Though not altogether that is impoſſible, yet by endeavour and pious induſtry to acquit our ſelves of many treſpaſſes. The ſum of all is, Two are better than one.
I know that ſome rely too much upon the Example of the Penitent Thief, the eyes of whoſe Faith were not opened until his hands and feet were pierced with the nails of death: but look a little better into his Practice, and you ſhall ſee that he prov'd himſelf ſo good a Chriſtian in the laſt hour, as if he had been reprieved from the Croſs for another Aſſizes. Firſt he reproved the ſcorner. Secondly he preached Moſes, Doſt thou not fear God? Thirdly, he confeſſed his guiltineſs, But we ſuffer juſtly. Fourthly he juſtified the innocent, This man hath done nothing amiſs. Fifthly he conſented to the power of the Magiſtrate, We receive the reward of our deeds. Sixthly, he acknowledged Chriſts Divinity, as he did his Humanity before, ſaying that Heaven was his Kingdom. Laſtly, he prayed and believed, Lord remember me in thy Kingdom. See what a Swarm of Bees hang upon his lips in a few words, leſt in this one Example the mercies of Chriſt might be made an occaſion to excuſe the mercy of man. But Faith and Truth are our Wedding Garment, Good Works and Mercy are the Broidering upon it. Haec eſt tunica filii mei, this is my Sons Coat, ſays the Lord, and the Spouſes Cloathing is of wrought needle-work, Pſal. xlv.
Let them hear of this eſpecially, who by their Profeſſion are the Pillars of Truth in the Church, and ſhould be the Cenſors of ſweet Perfume alſo; let them look to it, that theſe Wings of Truth and Mercy be equally poiſed, that their knowledg preach continually in their holy life, leſt it prove with us, as St. Auſtin ſpake of Antony the Eremite, that grew exceeding devout when all the Cloiſters were idle and laſcivious, and the Eremite being ſo ignorant that he knew not letters, rapiunt indocti regnum coelorum, & literati excluduntur; the great Clerks ſtudied for Heaven, but the ſimple People took it by violence and poſſeſſed it. What ſhould I ſpeak more? If Man be a little World, and his Soul a great Heaven in it, then theſe are duo magna luminaria. Truth is the Orient Star of the Underſtanding, and Mercy is the b…ightneſs of the Will, like the Sun and Moon in the Firmament, like the faithful Witneſs in Heaven. But take heed that the Stars themſelves be not ſwept away from the Sky with the Tail of the Dragon: take heed leſt like the daſtard Ephramites, being harneſſed and carrying Bows, we turn our backs in the day of battel; for ſo it follows in the fourth part of my Text, there is a deſerant, Gods Gifts may forſake us; and let him that ſtandeth take heed leſt he fall. Mercy and Truth they may forſake us.
What, will ſome man ſay, our Juſtification, our Righteouſneſs in Chriſt, may that forſake us? Superbia quo aſcendis? Why doth the preſumption of man move ſuch angry queſtions? But Beloved, I have no ſuch uncomfortable Doctrine at this time to deliver. I wiſh it proſperouſly that the head of the Serpent may be bruiſed, that there be no leading the free-born into Captivity, and no complaining in our ſtreets. But Sanctification ſhakes her leaves ſometimes like the accurſed Figtree. Mercy in King David ſpilt the bloud of an innocent; truth forſook truth with a curſe in the mouth of St. Peter. Now every quality may ceaſe to be, and grow to nothing three ways as it is diſtinguiſhed in Philoſopny: 1. Defectu firmae inhaeſionis ſeu radicationis. 2. Admotione contrarii. 3. Deſitione ſubjeoti. I will explain them in order.
Firſt, I ſay defectu firmae inhaeſionis: When Truth and Mercy want root, and have no hold to ſtay long. As a luke-warm heat quickly evaporates out of the water, if the fire be not maintained. An Inceptor that proceeded not was a fool among the Galatians; and with King Agrippa's leave, almoſt a Chriſtian, was three parts an Atheiſt. Such a glimmering light of zeal is like a Morning miſt, which quickly vaniſheth away, and it is Chriſtus ſuffuratus, as the Souldiers ſaid, Chriſt ſtoln away, and pilfered out of our heart I know not how. He that never ſaw the Sea is as near his journeys end to paſs it over, as he that wades but to the ankles. The hands of Zorobabel have laid the foundation of this houſe, and his hands ſhall finiſh it, Zach. iv. 9. that was a bleſſing from the Lord. To be of Caeſars mind, Nil actum credens cum quid ſupereſſet agendum; to think nothing done when any thing was undone that was a Spirit to make a Conquerour. My love is a bundle of Myrrh, Cant. xiii. As if ſhe were like Seleucus ſhafts which could not be broken in the cluſter. Such a bundle of Myrrh is in St. Peter, 2 Epiſt i. 5. Give all diligence, and add to your faith vertue, to your vertue knowledge, to knowledge temperance, to temperance patience, to patience godlineſs, and to godlineſs brotherly kindneſs, and to all theſe charity. What, will all theſe ſerve the turn when they ſtand as thick as corn in harveſt? Yes, ſays the Apoſtle, Si abundaverint; if they abound in you, they will make you, you ſhall not be barren and fruitleſs. Thus then Truth and Mercy will forſake us if we do not further the gift of God, take away the ſingle Talent, and give it to him that hath ten more.
The next way to make our heart caſt this happy brood, and to miſcarry when it travels with Truth and Mercy, is admotione contrarii, by taking part both with God and Belial. Aſahal was not more nimble than St. John to fly away, when he ſpied Cerinthus the eldeſt Son of Satan in the ſame Bath with him, and therefore do not think to make your ſoul an Ark for the clean and unclean beaſts to lie together. A little froſty air is ſo forcible that it burſts the clouds, and forceth out the hot exhalation foreign, it is ſpirted out between the fingers, and gone before you can think of it. Beloved, that field in Iſrael was hated like Aceldama, which was ſown with divers ſeeds, and Nehemiah curſed the children that ſpake one half in the Hebrew Tongue, and another part in the Language of Aſhdod. Covetouſneſs is ſo wealthy, and it thrives ſo faſt that it eaſily purchaſeth the whole heart of man, and whom at firſt you entertained like a foreiner to have one moyety in your heart, it buys the whole poſſeſſion over Mercies head, Veios migrate coloni, and ſo caſts it forth. And likewiſe ſo incompatible is truth with the leaſt falſhood, that the haters of the Lord were found liars at our Saviours arraignment, when he ſpake nothing. Is it not ſtrange? Very ſtrange? That Chriſt ſhould come before unrighteous Judges, be impeached by malicious Adverſaries, all this while hold his peace, and yet the Witneſs not agree. Will you know the reaſon? There came two falſe Witneſſes, Mat. xxvi. Averring, that this fellow ſaid, I am able to deſtroy the Temple of God, and to build it again in three days. There is another tale told, Mar. xiv. We heard him ſay, I will deſtroy this Temple made with hands, and will build another without hands. But what ſaid our Saviour in very deed? You ſhall find his ſaying, Joh. ii. 19. Neither I can deſtroy, with the former, nor I will deſtroy, with the latter. But vos ſolvite, do you deſtroy, and ſolvite templum hoc, the Temple of his body, and in three days I will raiſe it up. You cannot clap good and bad together but with waxen pins, if you move them a little they fly aſunder, the wax melteth, and it confounds the Chariot and his Rider. For what agreement hath light with darkneſs, or the Temple of the Lord with Idols?
Touching the third manner and the laſt, how a quality may ceaſe to be, deſitione ſubjecti, when that faileth wherein it is, it hath no place only in Truth and Mercy. Other things indeed we can expect to remain no longer than the houſe of our body laſteth; beauty ceaſeth with the bloud, and ſtrength faileth with the ſinews, nay, tongues ſhall ceaſe, and knowledge ſhall vaniſh away, but mercy and charity abideth for ever. Yea, and truth alſo, but veritas in viſione, not in fide; Truth in the clear viſion of God, and not darkly in faith. In a word, as Joſeph furniſhed his Brethren both with food for their travel, and Corn to keep houſe with in the Land of Canaan: So there are foreign, ſays St. James, gifts for our Pilgrimage in this life, and foreign, gifts to abide with us in our Country above, perfect gifts deſcending from the Father of lights. So ſome endowments drop away with this houſe of fleſh, but after glorification this voice ſhall no more be heard in our ears, let not Mercy and Truth forſake thee.
But this uncomfortable deſerant, that Gods gifts may forſake us, is to view Jacob but as a Criple, halting and failing in his combate: but nè deſerant, let them not forſake thee, ſhews Iſrael wreſtling with the Angel, and keeping God, as I may ſpeak it with reverence, faſt unto him with a chain of Faith. To begin therefore with Mercy, there are two ways to keep a firm poſſeſſion of it, by Meditation, and by Petition. The Meditations alſo ſhall be twain, and very ſhort ones for the time ſake. Firſt, Conſider that foreign as the Greek Fathers call it, the deep engagement of our Charity in the Lords Prayer, Forgive us our treſpaſſes as we forgive our brethren, and no otherwiſe. Lord what a deep curſe do we bring upon our ſoul if this be not ſaid in earneſt.
Secondly, Conſider the compaſſion of all the Members in that myſtical body whereof Chriſt is the head. He that is hard hearted againſt a Chriſtian is cruel againſt a part of himſelf. Nero might fill the ſtreets with the ſlaughtered bodies of the Saints, For why, he was none of ours, but a Lion in the Sheepfold: but a little bitterneſs, a diſdaining contempt, a reviling malediction, the neglect of the miſery of a Chriſtian at the hands of a Chriſtian is more unnatural. It was St. Baſils counſel, and moſt elegant, foreign, that as he that looks upon the ſore eye of another man, may chance to provoke the rheum in his own eyes, ſo our eyes ſhould grow feeble and conceive tears when we ſee the tears of our brother.
If we chance to offend againſt Mercy, and to forget one of theſe Meditations, it is very likely that it will ſtop at the other, but if both fail then we muſt fly unto unceſſant Prayer and Petition. That is Anchora ſacra, for the laſt refuge let us fall down before his footſtool, and confirm Gods grace to our ſoul, as Elias made the heavens of braſs. I do not mean ſo, as if our charity could be altogether inoffenſive. No, the Spirit helpeth our infirmities, Rom. viii. but it doth not quite take away all infirmity: we are not made of the ſubſtance of Angels while we travel in this mortal fleſh. Sanctification will leak out at certain crannies, but all is made ſure with cupio diſſolvi, take in ſunder the ſoul and body by death, and in the ſtate of our Exaltation Mercy can never get away. There is a molting time for theſe two Wings, and the beſt Chriſtian diſplumes certain feathers through tentation, but O that I had wings like a Dove, ſays David, for then would I fly away and be at reſt.
Now the laſt Point is that which troubles all the world, eſpecially our Weſtern world, which is in continual combat with our Romiſh Adverſaries, wherein the Art lies to preſerve Truth that it may not forſake us. But ſome there are, clouds without water, men unſtable in their minds, halting between God and Baal, that think the whole Church is at a loſs, for truth and we can ſtedfaſtly truſt to nothing. For it will eaſily break priſon out of the Syllogiſm of the old Philoſophers, witneſs ſo many buſie diſputations of late, and the ſucceſs ſo unprofitable it cannot be bound up in the laborious Tomes of Controverſies, no Age more induſtrious to write than ours hath been, and none further from Peace. To think that the limits of Truth are bound to St. Peters Chair ſo called is moſt childiſh and frivolous. The two Teſtaments indeed are the touchſtone of Truth, but they are ſtained with preſumptuous gloſſes, and we do not ask now adays, Quomodo ſcriptum eſt? How is it written? But Qomodo expoſitum eſt? What is the intepretation of Expoſitors? Laſtly, If we ſay that Truth is the Daughter of Time, and that the reverend Antiquity of the Fathers muſt be her Regiſter. What if one ſay one thing, and ſome another? What if they be equally divided? What if index expurgatorius ſpunge out all that ſhould be juſtly alleadged? And hear what Cyprian ſays, Non dixit Chriſtus ego ſum conſuetudo, ſed ego ſum veritas. Surely yet among theſe many conflicts there is a way to bind truth as a Crown unto us, give me leave to unfold it without ornament of Language in a particular declaration.
In the midſt of a froward Generation whoſe Wits ſweat on both ſides to win the day, who would not take a ſure courſe which cannot be reproved? Now all the Law and the Prophets are compriſed in theſe three things: 1. In Prayer and Thankſgiving to God. 2. In a ſincere belief. 3. In obedience to his Commandments. The abſolute form of Prayer is the ſame which Chriſt taught us, Mat. vi. The ſum of our Belief is the Apoſtles Creed. And the two Tables of the Law want nothing which ſhould teach Religion and Juſtice towards God and men. What Chriſtianity can be more ſecure than this? How can Truth forſake him that rules himſelf to the Letter of theſe holy Inſtitutions and goes no further? But whatſoever is more than this is toſſed about with every blaſt of diſputation, it may be erroneous, it may be Will-worſhip, it cannot be the ſubſtance of things not ſeen, it impeacheth Gods wiſdom, as if he would not reveal unto man the explicite way of his ſalvation.
When I come into the Temple, and ſee a devout Monk running over the Hierarchy of heaven upon his Beads, and filling the Saints with the noiſe of his complaints, and when I ſee another Chriſtian piercing the higheſt heavens with zeal, and coming boldly to the Throne of Grace to God alone, to which part ſhall he that is unlearned ſay Amen? Beloved, if Our Father would not ſerve the turn, it may ſeem John Baptiſt did teach his Diſciples to pray better than Chriſt. Sweet Jeſu they are thine own words, therefore I cannot do amiſs to turn me from the Angels when I have Chriſt for my Maſter, but they that make the Elders about the Throne Partners with God in Invocation, they cannot be ſo confident that truth doth not forſake them.
Again, one Church entertains the craft of Demetrius, and the Silverſmiths even upon Gods own Shrine, their eyes are filled with their molten Images when they look unto the hills from whence cometh their ſalvation. But they diſtinguiſh, that they keep their body to a leſſer Religious Worſhip, and not to the higheſt Adoration, and they exalt the Image of the true God, not the Idols of the heathen. Our Church refuſeth no Ornaments of Decency, no Hiſtories of Piety, no remembrance of eternal Glory: But the Law is not in our eye, but in our heart, and we pray as if it were our Saviour at midnight in the Garden, when no reſemblance could be before him. What ſhould a ſoul ſay here diſquieted with the rents of Sion? Why thus. Lord thou haſt forbidden all graven Similitudes, thy Commandment did not comment upon a petty duty to the Saints, a nice Hyperdulia to our Lady, and an admirable Latria to thy ſelf; thou haſt not made me ſo good a Lapidary to diſcern in ſtocks and ſtones between an Image and an Idol. I may be an Idolater with the Inventions of the former, I cannot err in the ſpiritual Worſhip of the latter, Confounded then be all they that worſhip carved Images, I will not let thy Truth forſake me.
Thirdly, Concerning that inquinatiſſima purgatio, that loathſom cleanſing of ſins after this life in torments, which is a kind of Spaniſh Inquiſition; Why art thou ſo vexed O my ſoul? And why do thoughts ariſe within thee? So truſt in God, not as fearing the ſcorching Kitchin of Purgatory, or the freezing of St. Patricks Lake for a ſeaſon, but as dreading an eternal death for ever: not as if my puniſhment muſt be mitigated after my death, by the Beads, and Orizons, and Bribery of my forgetful Executors, but as if in my life they muſt be redeemed by the luke-warm bloud of Jeſus Chriſt. Then for the thing propounded. I know my Saviour deſcended into Hell to triumph over Satan, and bruize his head; I know He aſcended up into Heaven to make Interceſſion for us to God the Father, this is my Creed I am ſure, and the third place is Apocrypha, my belief is as broad as the holy Apoſtles made the pattern, and if I ſtop mine ears at the reſt I will not let thy truth forſake me.
Fourthly, Concerning the material part of the holy Sacrament of the Lords Supper, I take my Saviours words into the explication of my Faith, This is my body, this is my bloud. But what have I to do to let men interpret Chriſts meaning, when themſelves confeſs it is ſuch a myſtery that cannot be comprehended? Is it not enough for me to receive theſe precious gifts with thankſgiving, but that I muſt argue how, and after what manner Chriſt is preſent at that participation? I am ſure the outward Elements of Bread and Wine are there, for as God gave me an heart to believe, ſo he gave me not my outward ſenſes to delude me. I am ſure that Chriſt is there, and I partake the meritorious Paſſion of his Body crucified, and his Bloud ſhed upon the Croſs; all that men controvert more than this is to beget ſorrow to the Church, and laughter to the Devil. My ſoul dwelleth among them that are enemies unto peace, but I am content to ſay this is my Saviour, who offered himſelf up for me, therefore I will not let thy truth forſake me.
Laſtly, In that great Controverſie of Juſtification, there is a way in which the miſts of errour cannot ariſe, and there is a way in which the ſubſtantial food is loſt by ſtriving to comprehend the ſhadow with it. By vertue of the Law I know my duty that I muſt be a Doer, and thereby I diſcern my infirmity that I muſt be a Debtor. By vertue of the Lords Prayer I find my ſelf arreraged in iniquities that are paſt, my fleſh trembling at tentations to come, my ſoul and body gaſping for deliverance from evil round about me. I find not one line wherein I may obteſt unto God by any part of my own Sanctification. Thirdly, By vertue of my Creed I find that my Saviour was incarnate, ſuffered, and roſe again to purchaſe Redemption unto us, and Remiſſion of our ſins. The Angels are not more ſure of their incorruptible glory than we may be to ſay, As many as walk in this rule peace be to them, and mercy, and on the Iſrael of our God. Cogita de Deo quicquid meliùs potes, & de teipſo quod deterius vales, ſays St. Bernard; and then thy truth is like Mount Sion which cannot be removed. But to go a little further, and to creep into the Mediatorſhip of Jeſus Chriſt, there is no likelihood but it ſhould prove an unthankful blaſphemy.
Being rooted in this moſt holy Faith, and in our active Mercy toward the whole body of Chriſts Church, there remains for us a paſſive mercy which will not forſake us, the ſure mercies of David in our bleſſed Redeemer, who is called Amen, and in whom are all the Promiſes. And there is a truth which will ſtick to us as faſt, and anſwer for us againſt the ſlanders of Satan, who is the Reviler of the Brethren. For he that confeſſeth me before men, (there is truth on our part) I will confeſs him before my Father which is in heaven, (there is truth on Gods part) to which God, Father, &c.