The Beatitudes, Discourse · Chapter 15
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, foreign, 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 foreign, 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, foreign 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. Its 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: 'Tis the Character and foreign 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, 'tis a bud of eternity, 'tis a ſparkle lighted by the breath of God, 'tis 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: 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; foreign, 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. 'Tis 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. 'Tis 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 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-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. 'Tis 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. foreign, 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. foreign, 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 Talebearer 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, foreign 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 foreign, 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.
foreign, 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; 'tis 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 high-way to heaven; yet he that keeps this road, will go weeping thither, foreign. 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*foreign. 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 foreign ſignifies bowels. Chriſt firſt had compaſsion on the multitude, then he wrought a miracle to feed them, Matth. 15.32.*Quis ignorat ex …a appellatione eſſe miſericordiam, quod miſerum c…r faciat co…dolent…s ali…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. 'Tis 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*foreign. 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 foreign 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 …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 foreign thou ſhalt ſtrengthen him; put under him a ſilver Crutch when he is falling. 'Tis 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 the poor, Sol. Jarchi. Beſides, at the Jews ſolemn Feſtivals, the poor were to have a ſhare, Deutr. 16.11.
And as relieving the neceſſitous was commanded under the Law, ſo it ſtands in force under the Goſpel. 1 Tim. 6.17, 18. Charge them that be rich in this world, that they foreign, do good, that they be rich in good works, &c. 'Tis not only a counſel, but a charge; and the non-attendency to it runs men into a Goſpel-praemunire. Thus we have ſeen the mind of God in this particular of charity; let all good Chriſtians comment upon it in their practice; what benefit is there of gold while it is imbowel'd and lock up in the Mine? and what is it the better to have a great Eſtate, if it be ſo hoarded and cloiſtered up, as never to ſee the light?
2. As God commands, ſo grace compels to works of mercy and beneficence. 2 Cor. 5.14. The love of Chriſt conſtraineth. Grace comes with Majeſty upon the heart; 'tis not in ſermone, but virtute; grace doth not lie as a ſleepy habit in the ſoul, but will put forth it ſelf in vigorous and glorious actings; grace can no more be conceal'd than fire; like new wine, it will have vent; grace doth not lie in the heart as a ſtone in the Earth, but as ſeed in the Earth*Si operari renuit gratia non eſt., it will ſpring up into good works.
SECT. 6.
Containing a Vindication of the Church of England.
Uſe 1 Uſe 1. Inform.IT may ſerve to juſtifie the Church of England againſt the calumny of malevolent men:Inform. Julian upbraided the Chriſtians that they were Solifidians; and the Church of Rome layes upon us this aſpe…ſion, that we are againſt good works; indeed we plead not for the merit of them, but we are for the uſe of them. Titus 3.14. Let ours alſo learn to maintain good works for neceſſary uſe. We preach they are needful both neceſsitate praecepti, and medii *Aſſerunt Pontificii bona opera foreign eſſe peccati, mortis terrores vincere, neque miſericordiâ Dei, & propitiatore Chriſto egere, quas in operibus opiniones ut impias damnamus. Melanct. de Juſtif. Debitorem ipſe ſe Dominus fecit, non accipiendo ſed promittendo. Auſtin in Pſal. 83.: We read the Angels had wings, and hands under their wings, Ezek. 1.8. It may be emblematical of this truth, Chriſtians muſt not only have the wings of faith to flie, but hands under their wings to work the works of mercy. Tit. 3.8. This is a faithful ſaying, and theſe things I will that you maintain conſtantly, that they which have believed in God, might be careful to maintain good works. The Lamp of faith muſt be filled with the oyle of charity; faith alone juſtifies, but juſtifying faith is not alone; you may as well ſeparate weight from lead, or heat from fire, as works from faith; good works, though they are not the cauſes of ſalvation, yet they are evidences; though they are not the foundation, yet they are the ſuperſtructure *Bona opera ſunt via ad regnum, non cauſa regnandi. Bern.: Faith muſt not be built upon works, but works muſt be built upon faith. Rom. 7.4. Ye are married to another, that ye ſhould bring forth fruit unto God. Faith is the grace which marries Chriſt, and good works are the children which faith bears; for the vindication of the Doctrine of our Church, and in honour of good works, I ſhall lay down theſe four Aphoriſms.
1. Works are diſtinct from faith; 'tis vain to imagine Aphor. 1 that works are included in faith, as the Diamond is incloſed in the Ring; no, they are diſtinct, as the ſap in the Vine is different from the Cluſters that grow upon it.
2. Works are the touch-ſtone of faith: Shew me Aphor. 2 thy faith by thy works, Jam. 2.18.*Sicut ſe res habet ad eſſe, ita ad operari. Aquin. Works are faiths letters of credence to ſhew; if, ſaith Saint Bernard, thou ſeeſt a man in operibus ſtrenuum, full of good works, then by the Rule of charity thou art not to doubt of his faith: We judge of the health of the body by the pulſe, where the blood ſtirs and operates; O Chriſtian, judge of the health of thy faith by the pulſe of mercy and charitableneſs; it is with faith, as with a Deed in Law; To make a Deed valid, there are three things requiſite; the Writing, the Seal, the Witneſſes; ſo for the tryal and confirmation of faith there muſt be theſe three things; the Writing, the Word of God; the Seal, the Spirit of God; the Witneſſes, good works. Bring your faith to this Scripture-touch-ſtone; faith doth juſtifie works, works do teſtifie faith.
3. Works do honour faith; theſe fruits adorn the Aphor. 3 Trees of righteouſneſs; let the liberality of thy hand (ſaith Clemens Alexandrinus) be the ornament of thy faith, and wear it as an holy bracelet about thy wriſts. Job 29.15. I was eyes to the blind, and feet was I to the lame; I put on righteouſneſs, and it cloathed me; my judgement was as a Robe and a Diadem. While Job was the poors Benefactor and Advocate, this was the Enſign of his honour, it cloathed him as a Robe, and crowned him as a Diadem. This is that takes off the odium and obloquy, and makes others ſpeak well of Religion, when they ſee good works as hand-maids waiting upon this Queen.
Aphor. 4 4. Good works are in ſome ſenſe more excellent than faith; in two reſpects.
1. Becauſe they are of a more noble diffuſive nature; though faith be more needful for our ſelves, yet good works are more beneficial to others; faith is a receptive grace*Fidei eſt accipere, charitatis diſtribuere. Aug., it is all for ſelf-intereſt, it moves within its own Sphere. Works are for the good of others; and it is a more bleſſed thing to give, than to receive.
2. Good works are more viſible and conſpicuous than faith. Faith is a more occult grace, it may lie hid in the heart and not be ſeen; but when works are joyned with it, now it ſhines forth in its native beauty; though a Garden be never ſo decked with Flowers, yet they are not ſeen till the light comes; ſo the heart of a Chriſtian may be enriched with faith, but it is like a Flower in the night, it is not ſeen till works come; when this light ſhines before men, then faith appears in its orient colours.
SECT. 7.
A check to the unmerciful.
2. IF this be the Effigies of a good man, that he is of a Uſe 2 merciful diſpoſition, then it doth ſharply reprove thoſe that are far from this temper; Reproof. their hearts are like the ſcales of the Leviathan, ſhut up together as with a cloſe ſeal, Job 41.15. They move only within their own circle, but do not indulge the neceſſities of others;Job 41.15. they have a flouriſhing Eſtate, but like him in the Goſpel, they have a withered hand, and cannot ſtretch it out to good uſes. They have all, quoad foreign, not quoad foreign, 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; 'tis 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*foreign. 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. 'Tis 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, occi…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, foreign, 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 *foreign, &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; 'tis 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; 'tis 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 foreign ſeu, foreign 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*foreign. 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 ami… 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*foreign. 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 foreign, ſed foreign. 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*foreign. 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 *foreign. 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, foreign, 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; foreign; when you are diſtributing to the poor, 'tis 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 i…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 …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*foreign. Greg. Myſſen..
2. The Jews are noted in this kind; 'tis 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. 'Tis 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; 'tis 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 *foreign. 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 foreign, 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 a…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, foreign and foreign, 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 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; 'tis 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 part… diſpergit, injuſt… 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*foreign. 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.
'Twas 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*foreign. 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; 'tis 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; 'tis not charity, but neceſsity. Oh do not ſo marry your ſelves to money, that you are reſolved nothing ſhall part you but death; be not like the Medlar, which is never good till it be rotten. A covetous man may be compared to a Chriſtmas-box, he receives money, but parts with none, till death breaks this box in pieces; then the ſilver and gold comes tumbling out: Give in time of health; theſe are the Alms which God takes notice of, and (as Calvin ſaith) putteth into his book of accounts.
6. Give thankfully: They ſhould be more thankful Rule. 6 that give an Alms, than they that receive it: We ſhould (ſaith Nazianzene) give foreign, a thank-offering to God that we are in the number of Givers, and not Receivers: Bleſs God for a willing mind; to have not only an Eſtate, but an Heart, is matter of gratulation.