Oi eleemonez eleethesuntai, or Gods mercy for mans mercy. Opened in a sermon at the spittle, March 31. 1657. before the Right Honourable the Lord Major, the aldermen, &c. By Thomas Jacomb minister of the Gospel at S. Martins Ludgate, London.
ALthough the Sun in the Firmament is alwayes very glorious, yet 'tis observed, that this excellent creature, is most glorious in the Morning when it rises,
ALthough the Sun in the Firmament is always very glorious, yet it's observed, that this excellent creature, is most glorious in the Morning when it rises,
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for though all his Sermons were highly spiritual and of transcendent worth, yet above all, the First and the Last seem to have the preheminence; (if we may in this without boldnesse make any comparison.)
for though all his Sermons were highly spiritual and of transcendent worth, yet above all, the First and the Last seem to have the pre-eminence; (if we may in this without boldness make any comparison.)
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The First you have laid down here by this Evangelist, in this and in the two following Chapters; which is so full and comprehensive, that it contains Perfectum vitae Christianae modum (as Augustine speaks) 'Tis a Summary of all practical Religion, a perfect Model and Plat-form of all Christianity;
The First you have laid down Here by this Evangelist, in this and in the two following Chapters; which is so full and comprehensive, that it contains Perfectum vitae Christian modum (as Augustine speaks) It's a Summary of all practical Religion, a perfect Model and Platform of all Christianity;
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and would supererogate (as the Papists would teach us in their Duodecim consilia Evangelica ) but in a way of precept or command as reaching to all Christians.
and would supererogate (as the Papists would teach us in their Duodecim consilia Evangelical) but in a Way of precept or command as reaching to all Christians.
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This Sermon begins with that, which all men dedesire to end with, and that is Blessednesse. And our Saviour doth therefore begin with this, that he might the better insinuate himself and his doctrine into the hearts of his hearers, he making it hereby more amiable and lesse grievous to them, (as Chrysostome observes.
This Sermon begins with that, which all men dedesire to end with, and that is Blessedness. And our Saviour does Therefore begin with this, that he might the better insinuate himself and his Doctrine into the hearts of his hearers, he making it hereby more amiable and less grievous to them, (as Chrysostom observes.
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they did beat their brains to come to the knowledge of true happinesse, but with all their digging could never spring the Mine where this treasure lay.
they did beatrice their brains to come to the knowledge of true happiness, but with all their digging could never spring the Mine where this treasure lay.
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That what the learned Mirandula saies of Truth, may here be applyed to Blessednesse. The Philosopher seeks it, the Divine findes it, the true Christian enjoyes it:
That what the learned Mirandula Says of Truth, may Here be applied to Blessedness. The Philosopher seeks it, the Divine finds it, the true Christian enjoys it:
And yet if we look into particulars, we shall finde nothing here in this discourse of our Saviour but Paradoxes; for he calls that Blessednesse, which the World calls Misery;
And yet if we look into particulars, we shall find nothing Here in this discourse of our Saviour but Paradoxes; for he calls that Blessedness, which the World calls Misery;
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How can these things be? Are these your blessed men? Is this your blessednesse? then say carnal men, take it to your selves, the Lord deliver us from it.
How can these things be? are these your blessed men? Is this your blessedness? then say carnal men, take it to your selves, the Lord deliver us from it.
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Blessed are the rich; Blessed are they that laugh, that feed delitiously, and swim in the streams of pleasure, &c. The Lord rebuke this Satan of Carnal Reason!
Blessed Are the rich; Blessed Are they that laugh, that feed delitiously, and swim in the streams of pleasure, etc. The Lord rebuke this Satan of Carnal Reason!
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This Ladder of happinesse (the foot whereof is on Earth, but the top reaches to Heaven) is made up of Eight Rounds, which are like the Eight Steps to the going up of Ezekiels Temple.
This Ladder of happiness (the foot whereof is on Earth, but the top reaches to Heaven) is made up of Eight Rounds, which Are like the Eight Steps to the going up of Ezekiel's Temple.
The Naturalists, when they would speak a quality very intense, they call it Calor ad Octo, or Frigus ad Octo. Without levity I hope I may allude to it in this case:
The Naturalists, when they would speak a quality very intense, they call it Calor ad Octo, or Frigus and Octo Without levity I hope I may allude to it in this case:
Would you speak a man very happy, blessed in the highest degree of blessednesse, say he is Beatus ad octo, or one that hath an interest in these Eight Beatitudes.
Would you speak a man very happy, blessed in the highest degree of blessedness, say he is Beatus ad Octo, or one that hath an Interest in these Eight Beatitudes.
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And I hope my Sermon will be seasonable, a word fitly spoken, Verbum super rotas, (as the Hebrew carries it.) This day is Dies Pauperum, this Text is Scriptura Pauperum. The poor mans Day, and the poor mans Text will suit very well. Blessed are the merciful, &c. The Text is made up of Mercy, 'tis filled with it:
And I hope my Sermon will be seasonable, a word fitly spoken, Verbum super rotas, (as the Hebrew carries it.) This day is Die Pauperum, this Text is Scripture Pauperum. The poor men Day, and the poor men Text will suit very well. Blessed Are the merciful, etc. The Text is made up of Mercy, it's filled with it:
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Blessed are the merciful, there 'tis mercy in a way of Debt; they shall obtain mercy, there 'tis mercy in a way of Grace. In the former 'tis mans mercy to Man; in the second 'tis Gods mercy to man.
Blessed Are the merciful, there it's mercy in a Way of Debt; they shall obtain mercy, there it's mercy in a Way of Grace. In the former it's men mercy to Man; in the second it's God's mercy to man.
In the words, say the Popish Writers, there is, Meritum viae & praemium Patriae (for thus they divide all the Beatitudes, ) but here the foundation is written. Plainly thus, you have in them. 1. A Proposition. 2. The Proof or Confirmation of this Proposition.
In the words, say the Popish Writers, there is, Merit Viae & Premium Patriae (for thus they divide all the Beatitudes,) but Here the Foundation is written. Plainly thus, you have in them. 1. A Proposition. 2. The Proof or Confirmation of this Proposition.
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A Proposition, Blessed are the merciful. The confirmation of this, For they shall obtain mercy. NONLATINALPHABET; the word is very full, I know not well how to expresse it;
A Proposition, Blessed Are the merciful. The confirmation of this, For they shall obtain mercy.; the word is very full, I know not well how to express it;
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As we say concerning God: Had there been no misery in the Creature, there might have been Grace, but not properly mercy, because that necessarily presupposes misery. Had Adam stood in the state of innocency, there would have been room for grace but not for mercy in a strict sense.
As we say Concerning God: Had there been no misery in the Creature, there might have been Grace, but not properly mercy, Because that necessarily presupposes misery. Had Adam stood in the state of innocency, there would have been room for grace but not for mercy in a strict sense.
If our Brethren were under no sufferings, under the enduring of nothing that is evil, under the wanting of nothing that is good, here might be love, but not mercy properly,
If our Brothers were under no sufferings, under the enduring of nothing that is evil, under the wanting of nothing that is good, Here might be love, but not mercy properly,
every grace hath its essential main act by which 'tis distinguished from other graces, Adherence the essential act of faith, submission the essential act of patience, &c. And so in mercy, that hath its proper act,
every grace hath its essential main act by which it's distinguished from other graces, Adherence the essential act of faith, submission the essential act of patience, etc. And so in mercy, that hath its proper act,
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he resents the miseries of others, as if they were his own, his heart doth yern over his Brethrens calamities, his very bowels are stirred within him for those that are afflicted, he mourns with them that mourn, and sympathizes with them that are in distresse.
he resents the misery's of Others, as if they were his own, his heart does yern over his Brothers' calamities, his very bowels Are stirred within him for those that Are afflicted, he mourns with them that mourn, and sympathizes with them that Are in distress.
This mercifulnesse was in Pharaohs Daughter, when she saw the childe in the Ark of Bulrushes (a very sad Cradle) and that the Babe wept, the Text saies, She had compassion on it.
This mercifulness was in Pharaohs Daughter, when she saw the child in the Ark of Bulrushes (a very sad Cradle) and that the Babe wept, the Text Says, She had compassion on it.
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And so in the good Samaritan when he passed by the poor man, who had fallen amongst theeves, and saw him stripped of all and wounded, this merciful Samaritan had compassion on him. And very much of this pitty was in our Lord Iesus Christ,
And so in the good Samaritan when he passed by the poor man, who had fallen among thieves, and saw him stripped of all and wounded, this merciful Samaritan had compassion on him. And very much of this pity was in our Lord Iesus christ,
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He that is truly merciful doth not take up with a few good words, Depart in peace, be ye warmed and filled, this kinde of charity is very cheap and very common ) nor with a few sighes; True indeed, such a mans condition is very sad, I pitty him with all my heart:
He that is truly merciful does not take up with a few good words, Depart in peace, be you warmed and filled, this kind of charity is very cheap and very Common) nor with a few sighs; True indeed, such a men condition is very sad, I pity him with all my heart:
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the merciful man goes further, what is there to be done for this poor man, can I do nothing for him? If I can, Head, and Heart, and Hand, and Purse, all shall be laid out for his good.
the merciful man Goes further, what is there to be done for this poor man, can I do nothing for him? If I can, Head, and Heart, and Hand, and Purse, all shall be laid out for his good.
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and set him on his own beast, and brought him to an Inne, and took care of him, &c. This in General for the merciful man, and for the nature of mercifulnesse.
and Set him on his own beast, and brought him to an Inn, and took care of him, etc. This in General for the merciful man, and for the nature of mercifulness.
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There is Misericordia spiritualis, and Misericordia temporalis; mercy to the Soul, and mercy to the Body. Spirituall mercy which streams out in spiritual things to the soul;
There is Misericordia spiritualis, and Misericordia temporalis; mercy to the Soul, and mercy to the Body. Spiritual mercy which streams out in spiritual things to the soul;
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As the Soul is infinitely more precious then the body, (for what is the Cabinet to the Pearl, what is the peece of Clay to the Spark of eternity? ) So that mercy which reaches to the soul is infinitely higher then that which reaches to the body.
As the Soul is infinitely more precious then the body, (for what is the Cabinet to the Pearl, what is the piece of Clay to the Spark of eternity?) So that mercy which reaches to the soul is infinitely higher then that which reaches to the body.
Humanity will draw out the Latter, but tis Grace onely will draw out the former. Morality will pitty the Beggar, 'tis grace onely, will pitty the sinner.
Humanity will draw out the Latter, but this Grace only will draw out the former. Morality will pity the Beggar, it's grace only, will pity the sinner.
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If he sees any in a Naturall unregenerate estate, without God, and Christ, his soul bleeds over such, and his hearts desire is that they may be converted. If he meets with any that are ignorant,
If he sees any in a Natural unregenerate estate, without God, and christ, his soul bleeds over such, and his hearts desire is that they may be converted. If he meets with any that Are ignorant,
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as 'tis said of Christ, He hath Compassion on such, and he will instruct them in the mysteries of the Gospell. Do any erre from the truth, he will not Separate from them,
as it's said of christ, He hath Compassion on such, and he will instruct them in the Mysteres of the Gospel. Do any err from the truth, he will not Separate from them,
If any be overtaken with sin, he will reprove with all meekness; not being censorious and rigid and harsh, but covering and reprooving infirmities with a spirit of Love. If injuries be done to him, he readily passes them, by, forgiving that he may be forgiven, and forgiving pence because God hath forgiven thousands, millions to himself.
If any be overtaken with since, he will reprove with all meekness; not being censorious and rigid and harsh, but covering and reproving infirmities with a Spirit of Love. If injuries be done to him, he readily passes them, by, forgiving that he may be forgiven, and forgiving pence Because God hath forgiven thousands, millions to himself.
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If he sees any that are sad and dejected, he will endeavour to comfort them, especially those that lye under a wounded Spirit, as knowing that of all afflictions this is the most intolerable. The spirit of a man may sustain his infirmities,
If he sees any that Are sad and dejected, he will endeavour to Comfort them, especially those that lie under a wounded Spirit, as knowing that of all afflictions this is the most intolerable. The Spirit of a man may sustain his infirmities,
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but a wounded spirit who can bear? Oh, the mercifull man pitties these indeed, goes and sits with them, confers with them, prayes with them, spreads the promises before them, to support saith and Hope. This is the spirituall mercifull man.
but a wounded Spirit who can bear? O, the merciful man pities these indeed, Goes and sits with them, confers with them, prays with them, spreads the promises before them, to support Says and Hope. This is the spiritual merciful man.
This lyes in our visiting the sick, in our feeding the hungry bellies, in our clothing the naked backs, in our communicating out of our fullness to them that are in want.
This lies in our visiting the sick, in our feeding the hungry bellies, in our clothing the naked backs, in our communicating out of our fullness to them that Are in want.
but 'tis so far from half, that 'tis just nothing. I might give several instances of this, both out of the Scripture and also out of common Authours, but I hasten to that which I most aim at.
but it's so Far from half, that it's just nothing. I might give several instances of this, both out of the Scripture and also out of Common Authors, but I hasten to that which I most aim At.
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I come to the second. The mercifull man is blessed. I mean, the charitable, compassionate man to the poor (for I will limit my self onely to that branch of mercifullnesse) he is blessed: So sayes the Text, and you may beleeve it, for Christ spoke it.
I come to the second. The merciful man is blessed. I mean, the charitable, compassionate man to the poor (for I will limit my self only to that branch of Mercifulness) he is blessed: So Says the Text, and you may believe it, for christ spoke it.
Not to cite more places, I will a little inlarge upon the Argument in the Text, the mercifull are blessed, How doth that appear? Such, shall obtain mercy. Charity to men is alwayes crowned with mercy from God;
Not to Cite more places, I will a little enlarge upon the Argument in the Text, the merciful Are blessed, How does that appear? Such, shall obtain mercy. Charity to men is always crowned with mercy from God;
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They that open their hands of bounty, to them God will open his hands of mercy; and that in abundance too, they shall have the Sea for the drop, the Sea of Gods mercy for the drop of their mercy;
They that open their hands of bounty, to them God will open his hands of mercy; and that in abundance too, they shall have the Sea for the drop, the Sea of God's mercy for the drop of their mercy;
And this reaches both to their persons, and to their estates. For their persons; In the midst of all dangers and troubles, God will keepe mercifull men even as the Apple of his own eye. Blessed is he that considereth the poor;
And this reaches both to their Persons, and to their estates. For their Persons; In the midst of all dangers and Troubles, God will keep merciful men even as the Apple of his own eye. Blessed is he that Considereth the poor;
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what he hath he shall keepe; the little he gives secures and sanctifies the whole lumpe; God will not be to the charitable man either as the Lion, or as the Moth: (that is) he will neither suddainly take away his riches from him,
what he hath he shall keep; the little he gives secures and Sanctifies the Whole lump; God will not be to the charitable man either as the lion, or as the Moth: (that is) he will neither suddenly take away his riches from him,
he will reward him in kinde; that looke what ever it is that he bestowes, it shall be in the very kinde made up to him again, many have found this to be very true;
he will reward him in kind; that look what ever it is that he bestows, it shall be in the very kind made up to him again, many have found this to be very true;
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If God do not returne your mercy in the very kind, he will do it some other way; The charitable man makes God to be his creditor, and he will surely pay what is lent to him.
If God do not return your mercy in the very kind, he will do it Some other Way; The charitable man makes God to be his creditor, and he will surely pay what is lent to him.
he will not save them for the Fathers grace, no, (The just shall live by his faith) but he will give them many outward blessings here for the Fathers charity.
he will not save them for the Father's grace, no, (The just shall live by his faith) but he will give them many outward blessings Here for the Father's charity.
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and a crown of glory given them for their reward; at the great Assize of the World the processe shall be by acts of mercy, Come ye blessed of my Father, &c. Why so? For I was an hungred,
and a crown of glory given them for their reward; At the great Assize of the World the process shall be by acts of mercy, Come you blessed of my Father, etc. Why so? For I was an hungered,
and ye gave me meat, I was thirsty and ye gave me drink, naked, and ye clothed me, &c. The merciful mans reward is sure, He shall in no wise lose his reward.
and you gave me meat, I was thirsty and you gave me drink, naked, and you clothed me, etc. The merciful men reward is sure, He shall in no wise loose his reward.
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'tis not mercy Ex merito, but Ex pacto, or 'tis not mercy Ex debito, but Ex gratiâ. The merciful man shall have mercy, not because he hath deserved it,
it's not mercy Ex merito, but Ex pacto, or it's not mercy Ex Debito, but Ex gratiâ. The merciful man shall have mercy, not Because he hath deserved it,
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Do we not give of his own? What do we give for him, but what first we have received from him? The servant that followes his Master, at his Masters command gives the Beggar an alms of mercy;
Do we not give of his own? What do we give for him, but what First we have received from him? The servant that follows his Master, At his Masters command gives the Beggar an alms of mercy;
There is a full reward. There is the mercy of Earth and the mercy of Heaven, the blessings of the Throne, and the blessings of the Foot-stool; Bowel-mercies, and Bounty-mercies. A meer moral man may be a merciful man, this man shall have mercy for it,
There is a full reward. There is the mercy of Earth and the mercy of Heaven, the blessings of the Throne, and the blessings of the Footstool; Bowel-mercies, and Bounty-mercies. A mere moral man may be a merciful man, this man shall have mercy for it,
but 'tis nether-spring mercy onely, God will blesse him in his estate, name, relations, and this is all. There are others now in the Covenant, united to Christ, acted from a saving principle, aiming at high and spiritual ends; these now shall have mercy in the highest degree, Heaven and Glory, the Kingdom prepared from all eternity, (yet, not immediately upon the accompt of their mercifulness, but as this is the fruit or evidence of the truth of Faith, for that indeed is the grace which hath this immediate influence upon future blessedness. )
but it's nether-spring mercy only, God will bless him in his estate, name, relations, and this is all. There Are Others now in the Covenant, united to christ, acted from a Saving principle, aiming At high and spiritual ends; these now shall have mercy in the highest degree, Heaven and Glory, the Kingdom prepared from all eternity, (yet, not immediately upon the account of their mercifulness, but as this is the fruit or evidence of the truth of Faith, for that indeed is the grace which hath this immediate influence upon future blessedness.)
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And first by way of Inference: If the merciful be blessed, what are then the unmerciful and uncharitable? They are cursed. Such as have no compassion to the poor, let them starve and perish, ' Its all one to these hard-hearted wretches;
And First by Way of Inference: If the merciful be blessed, what Are then the unmerciful and uncharitable? They Are cursed. Such as have no compassion to the poor, let them starve and perish, ' Its all one to these hardhearted wretches;
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whom God hath blessed with plentiful estates, and they have abundance, but wherein are the poor the better for them? Either as covetous Misers they lock up all in their Coffers,
whom God hath blessed with plentiful estates, and they have abundance, but wherein Are the poor the better for them? Either as covetous Misers they lock up all in their Coffers,
or they prodigally cast their estates away in superfluities, in gaming, building, feasting, apparel, thousands go out upon back and belly, not a Farthing to a poor member of Christ.
or they prodigally cast their estates away in superfluities, in gaming, building, feasting, apparel, thousands go out upon back and belly, not a Farthing to a poor member of christ.
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or they grinde the faces of the poor, and make them the objects of their pride and cruelty, rather then of their pity and mercy. I denounce this day a woe against such, which they shall never escape.
or they grind the faces of the poor, and make them the objects of their pride and cruelty, rather then of their pity and mercy. I denounce this day a woe against such, which they shall never escape.
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That parable of Dives and Lazarus. The rich man lived in pleasure and fared deliciously every day, poor Lazarus laies under the Table and he is not minded; well, see what comes on't;
That parable of Dives and Lazarus. The rich man lived in pleasure and fared deliciously every day, poor Lazarus lays under the Table and he is not minded; well, see what comes oned;
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Oh! that unmercifull men would tremble at these things, what will the hoording up of their mony be, to the losse of Gods Love, the forfeiting of mercy, the barring up of the door of grace,
Oh! that unmerciful men would tremble At these things, what will the hoarding up of their money be, to the loss of God's Love, the forfeiting of mercy, the barring up of the door of grace,
Many bellies that otherwise would Starve are filled by them, many backs that otherwise would be naked are clothed by them, many children that otherwise would be lost are comfortably educated upon that provision which they have left;
Many bellies that otherwise would Starve Are filled by them, many backs that otherwise would be naked Are clothed by them, many children that otherwise would be lost Are comfortably educated upon that provision which they have left;
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I might very much inlarge in the bewailing of the decay of mercy, and the close-fistedness of men in these times when we gather for the poor, are not our Basons empty? Have we not many members in our Congregations very low,
I might very much enlarge in the bewailing of the decay of mercy, and the close-fistedness of men in these times when we gather for the poor, Are not our Basons empty? Have we not many members in our Congregations very low,
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and fatherlesse? Oh that I might prevail with you this day, to be more merciful, to broach the vessel as it were, that charity to the poor might have a vent.
and fatherless? O that I might prevail with you this day, to be more merciful, to broach the vessel as it were, that charity to the poor might have a vent.
The Jewes have a Proverb, That mercy is such an excellent duty, that if a sword shoud be set to the throat of a man, that must not deter him from mercy.
The Jews have a Proverb, That mercy is such an excellent duty, that if a sword should be Set to the throat of a man, that must not deter him from mercy.
I do not come to desire this of you as a courtesie, I do not beg this of you as a favor, but in the name and authority of Christ I command and charge you to be good and bountiful to the poor.
I do not come to desire this of you as a courtesy, I do not beg this of you as a favour, but in the name and Authority of christ I command and charge you to be good and bountiful to the poor.
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there are some that are Inopes in copiâ, some as the Poet speaks, — Quêis non conceditur uti: In all their fulness they are in straights, not enjoying what they have, grudging to themselves every thing;
there Are Some that Are Inopes in copiâ, Some as the Poet speaks, — Quêis non conceditur uti: In all their fullness they Are in straights, not enjoying what they have, grudging to themselves every thing;
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they will want any thing rather then part with a penny for it, hide-bound miserable men, who are not only unmerciful to others, but even to themselves;
they will want any thing rather then part with a penny for it, hidebound miserable men, who Are not only unmerciful to Others, but even to themselves;
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here is Money without a Man, (as the Oratour expresses it:) There is often a Man without Money, and sometimes Money without a Man, that is, there is wealth enough but there is no heart to take the comfort of it.
Here is Money without a Man, (as the Orator Expresses it:) There is often a Man without Money, and sometime Money without a Man, that is, there is wealth enough but there is no heart to take the Comfort of it.
for it is good and comely for a man to eat and to drink, and to enjoy the good of all his labour that he taketh under the Sun all the dayes of his life, which God giveth him;
for it is good and comely for a man to eat and to drink, and to enjoy the good of all his labour that he Takes under the Sun all the days of his life, which God gives him;
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The poor shall never cease out of the Land, therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in the Land.
The poor shall never cease out of the Land, Therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in the Land.
Knowledge without charity, 'tis but NONLATINALPHABET, a form of knowledge; That wisdom which is from above, is first pure, &c. full of mercy and good fruits:
Knowledge without charity, it's but, a from of knowledge; That Wisdom which is from above, is First pure, etc. full of mercy and good fruits:
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Faith without mercy is nothing, where there is not giving and forgiving (which two things comprehend in them all mercy) there is no faith unfeined and saving.
Faith without mercy is nothing, where there is not giving and forgiving (which two things comprehend in them all mercy) there is no faith unfeigned and Saving.
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What doth it profit, my brethen, though a man say he hath faith, and have not works? can faith save him? If a Brother or Sister be naked and destitute of daily food,
What does it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a Brother or Sister be naked and destitute of daily food,
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A wordy charity doth no good to others, and a barren mercilesse faith doth no good to our selves. The Papists say we are Solifidians, they may as well say we are Nullifidians; for Solifidians are Nullifidians. I know not what your practices are,
A wordy charity does not good to Others, and a barren merciless faith does not good to our selves. The Papists say we Are Solifidians, they may as well say we Are Nullifidians; for Solifidians Are Nullifidians. I know not what your practices Are,
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Is not this the Fast that I have chosen? Is it not to deal thy bread to the hungry? and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him? and that thou hide not thy self from thy own flesh.
Is not this the Fast that I have chosen? Is it not to deal thy bred to the hungry? and that thou bring the poor that Are cast out to thy house? when thou See the naked, that thou cover him? and that thou hide not thy self from thy own Flesh.
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they that will give nothing to a Minister, to whom 'tis an act of justice, will certainly give but little to a poor Christian to whom 'tis an act of mercy. But to return:
they that will give nothing to a Minister, to whom it's an act of Justice, will Certainly give but little to a poor Christian to whom it's an act of mercy. But to return:
Again, Be mercifull, Mercy is one of the great dutyes of the Gospell; 'Tis amongst the NONLATINALPHABET, the weighty matters of the Law, as Christ tells us.
Again, Be merciful, Mercy is one of the great duties of the Gospel; It's among the, the weighty matters of the Law, as christ tells us.
but to do justly and to love mercy, and to walke humbly with thy God? When the Pharisees were troubling themselves about shadowes, our Saviour brings them to this as a Substantiall duty, But rather give Almes of such things as you have,
but to do justly and to love mercy, and to walk humbly with thy God? When the Pharisees were troubling themselves about shadows, our Saviour brings them to this as a Substantial duty, But rather give Alms of such things as you have,
If you be holy, the world will hate you (but be holy for all that, Gods love is better then the worlds hatred.) But if you be mercifull and charitable, all men will honour you,
If you be holy, the world will hate you (but be holy for all that, God's love is better then the world's hatred.) But if you be merciful and charitable, all men will honour you,
a debt to God, a debt to man. Are you full, give to them that want, 'tis not simply a gift 'tis but what you owe. Withhold not good from them from whom 'tis due, (Saith Salomon ) what is necessary is your own, what is Superfluous is not.
a debt to God, a debt to man. are you full, give to them that want, it's not simply a gift it's but what you owe. Withhold not good from them from whom it's due, (Says Solomon) what is necessary is your own, what is Superfluous is not.
not that you should lay out all upon your selves, much lesse prodigally wast it in the gratifying of your Lusts, No, God gives you so much that you may give out to others that want;
not that you should lay out all upon your selves, much less prodigally wast it in the gratifying of your Lustiest, No, God gives you so much that you may give out to Others that want;
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The Jewes were wont to write upon the poor mans box, The Box of righteousnesse•; not onely because of Gods righteousnesse to repay what is given to the poor,
The Jews were wont to write upon the poor men box, The Box of righteousnesse•; not only Because of God's righteousness to repay what is given to the poor,
Are we not intrusted with all for this very end? Are not the poor, our brethren, our fellow creatures, have we not all the same flesh, Eandem cutem though not Eandem vestem, shall we hide our selves from our own flesh; did not he that made them make us? Is not all the difference made by God? In temporalls as well as in Spiritualls that is true, Who maketh thee to differ from another? And what hast thou that thou didst not receive? And if so, 'tis but righteous that we should supply them in their necessities.
are we not Entrusted with all for this very end? are not the poor, our brothers, our fellow creatures, have we not all the same Flesh, Eandem cutem though not Eandem Vestment, shall we hide our selves from our own Flesh; did not he that made them make us? Is not all the difference made by God? In temporals as well as in Spirituals that is true, Who makes thee to differ from Another? And what hast thou that thou didst not receive? And if so, it's but righteous that we should supply them in their necessities.
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Pliny relates of Trajane the Emperour, that he thought it an unworthy thing, that any should so much as ask him that which the Gods had so freely given him.
pliny relates of Trajan the Emperor, that he Thought it an unworthy thing, that any should so much as ask him that which the God's had so freely given him.
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If you Minister to them in your Temporalls, they will minister to you in their Spiritualls; I speake here of those, that are Godly. There are many poor christians that never go to God,
If you Minister to them in your Temporals, they will minister to you in their Spirituals; I speak Here of those, that Are Godly. There Are many poor Christians that never go to God,
The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me. The Churlish Nabal, the prayers of the poor are against such a one; and that's a sad thing.
The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me. The Churlish Nabal, the Prayers of the poor Are against such a one; and that's a sad thing.
How can that man prosper, that hath the people of God praying against him; how can that man do otherwise then well, who hath the people of God praying for him. Of all Enemyes a praying Enemy is the worst Enemy,
How can that man prosper, that hath the people of God praying against him; how can that man do otherwise then well, who hath the people of God praying for him. Of all Enemies a praying Enemy is the worst Enemy,
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and do nothing for him? Hath he elected you to life, given you the pardon of sin, will you grudge to give a peece of bread, your meane and scant mercy who are made partakers of so high and glorious mercy? Put on (saith the Apostle) as the Elect of God, bowells of mercy, what ever others are, the elect of God must be mercifull;
and do nothing for him? Hath he elected you to life, given you the pardon of since, will you grudge to give a piece of bred, your mean and scant mercy who Are made partakers of so high and glorious mercy? Put on (Says the Apostle) as the Elect of God, bowels of mercy, what ever Others Are, the elect of God must be merciful;
Charity to the poor 'tis your bill of exchange; pay down your mony here, and you shall receive it again in glory, not in kinde but in that which is farre better. 'Tis the best expression of your Thankefullnesse to God for his blessings to you.
Charity to the poor it's your bill of exchange; pay down your money Here, and you shall receive it again in glory, not in kind but in that which is Far better. It's the best expression of your Thankfulness to God for his blessings to you.
For Gods sake, for Christs sake, for the Gospells sake, for your own sake, as well as for your brethrens sake, be tender and compassionate and charitable to them that are in distresse, you have many objects of mercy, many opportunities of doing good:
For God's sake, for Christ sake, for the Gospels sake, for your own sake, as well as for your Brothers' sake, be tender and compassionate and charitable to them that Are in distress, you have many objects of mercy, many opportunities of doing good:
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and if we come for Twenty Shillings for a poor Christian, then, not able? Ye can throw away a great deal prodigally upon a Feast, a Suit, a House, a Hawk, may be upon a Whore; but when it comes to a businesse of charity, then you can pretend inability. Ambrose speaks to this;
and if we come for Twenty Shillings for a poor Christian, then, not able? You can throw away a great deal prodigally upon a Feast, a Suit, a House, a Hawk, may be upon a Whore; but when it comes to a business of charity, then you can pretend inability. Ambrose speaks to this;
Away with all these excuses, there's money enough in the Coffer, if there was but more charity in the heart: but the short and the long on't is this, you are covetous and sordid-spirited men.
Away with all these excuses, there's money enough in the Coffer, if there was but more charity in the heart: but the short and the long oned is this, you Are covetous and sordid-spirited men.
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God will blesse your children for your mercy, they shall have the more for it. Would you secure and improve their Portions? put something into Gods hands for them;
God will bless your children for your mercy, they shall have the more for it. Would you secure and improve their Portions? put something into God's hands for them;
Shall I tell you a fine Popish story, which Bonaventure relates more generally, but you have it particularly and fully set down in a late Writer of our own.
Shall I tell you a fine Popish story, which Bonaventure relates more generally, but you have it particularly and Fully Set down in a late Writer of our own.
King Oswald sitting in his Palace on Easter day, and being at dinner, with a Bishop with him, he was told, that there were many poor waiting at his Palace-Gates: Upon this he commands all his meat from his Table to be carried to them,
King Oswald sitting in his Palace on Easter day, and being At dinner, with a Bishop with him, he was told, that there were many poor waiting At his Palace-Gates: Upon this he commands all his meat from his Table to be carried to them,
if you'l do no good in your life-time we have then more reason to pray for your death, then for your life. But is it not better to be like the Tree, that stands and yet yeelds fruit;
if You'll do no good in your lifetime we have then more reason to pray for your death, then for your life. But is it not better to be like the Tree, that Stands and yet yields fruit;
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Is it not better to be like the Sheep that do good whilst they live, rather then like the Swine, that are good for nothing till they dye? Is it not better fot you now to bestow your charity,
Is it not better to be like the Sheep that do good while they live, rather then like the Swine, that Are good for nothing till they die? Is it not better fot you now to bestow your charity,
And such a businesse is death-bed - charity, They that will do great things then, it often falls out, they do nothing at all, (or as good as nothing at all.)
And such a business is deathbed - charity, They that will do great things then, it often falls out, they do nothing At all, (or as good as nothing At all.)
or what object will you direct us to for our charity? If so, let me tell you, here are famous objects before you this day, the famous Hospitalls of this Citty, the Corporation for the poor.
or what Object will you Direct us to for our charity? If so, let me tell you, Here Are famous objects before you this day, the famous Hospitals of this city, the Corporation for the poor.
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For shame, when your Fore-Fathers have done so much, do not you hold in your hands and do nothing at all, These great lamps call for a great deale of oyle; our misery is.
For shame, when your Fore-Fathers have done so much, do not you hold in your hands and do nothing At all, These great lamps call for a great deal of oil; our misery is.
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A learned man writes a book to prove there is no decay in Nature, but who can deny but that there is a decay in Charity? Men before us had enough of it to build, and we have scarce charity enough to support that with a little cost, which they erected with vast treasures.
A learned man writes a book to prove there is no decay in Nature, but who can deny but that there is a decay in Charity? Men before us had enough of it to built, and we have scarce charity enough to support that with a little cost, which they erected with vast treasures.
One tells us it was the use of the Roman Censors once a yeer to call the Cittyzens before them, to take an acount how the lawes were observed in all their Provinces. A messenger being commanded to call the Good-men before them, he goes to the Tombes of those who in their Life time was most renowned;
One tells us it was the use of the Roman Censors once a year to call the Citizens before them, to take an account how the laws were observed in all their Provinces. A Messenger being commanded to call the Good men before them, he Goes to the Tombs of those who in their Life time was most renowned;
and calls them by their names, summoning them to appeare before the Censors; Being reproved for so doing, he answered, sickenesse and age had worn out all the Good-men of the Citty,
and calls them by their names, summoning them to appear before the Censors; Being reproved for so doing, he answered, sickness and age had worn out all the Good men of the city,
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and therefore you rich Cittyzens and others, go home and open your purses, and send in something to these Mercifull plantations, of which you see there is so much fruit reaped.
and Therefore you rich Citizens and Others, go home and open your purses, and send in something to these Merciful plantations, of which you see there is so much fruit reaped.
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And God is able to make all grace abound towards you, that yee allwayes having all sufficiency in all things, may abound to every good worke. (As it is written he hath dispersed abroad, he hath given to the poor, his righteousnesse remaineth for ever.
And God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work. (As it is written he hath dispersed abroad, he hath given to the poor, his righteousness remains for ever.
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And take that other place too, in another Epistle, Charge them that are rich in this world, &c. That they do good, that they be rich in good workes, ready to distribute, willing to communicate;
And take that other place too, in Another Epistle, Charge them that Are rich in this world, etc. That they do good, that they be rich in good works, ready to distribute, willing to communicate;
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I beg mercy of you not onely as you are rich men, but as you are Magistrates; you must not onely open the purse, but also improve your power in a way of mercy.
I beg mercy of you not only as you Are rich men, but as you Are Magistrates; you must not only open the purse, but also improve your power in a Way of mercy.
Do not mistake me, I do not desire mercy of you for the guilty, but for the needy. I would not have you to blunt the sword of justice, or to abate your severity, in the punnishment of sin and offenders,
Do not mistake me, I do not desire mercy of you for the guilty, but for the needy. I would not have you to blunt the sword of Justice, or to abate your severity, in the punishment of since and offenders,
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that you would be eyes to the blinde, and feet to the lame; that you would judge the cause of the needy, & defend the poor and the fatherless, and stand up in the gate for them that have none to help them.
that you would be eyes to the blind, and feet to the lame; that you would judge the cause of the needy, & defend the poor and the fatherless, and stand up in the gate for them that have none to help them.
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God doth in a speciall manner interest himselfe in the concernements of the widdows and Fatherlesse, and they that wrong them, he will certainely meet with, in some remarkeable judgement, either upon themselves or upon their posterity. But as for you, I blesse God,
God does in a special manner Interest himself in the concernments of the Widows and Fatherless, and they that wrong them, he will Certainly meet with, in Some remarkable judgement, either upon themselves or upon their posterity. But as for you, I bless God,
The first Rule is this, Give that to the poor, which is honestly gotten: Do not bring to God Holocaustum exrapinâ. Quaerit Deus dona non spolia (saies Ambrose. ) 'Twas a notable speech of Selimus to one of his Bassa's, who exhorting him to do something in a way of charity, to erect Hospitals out of the estates of the Persian Merchants, wrongfully taken from them: Selymus answers thus;
The First Rule is this, Give that to the poor, which is honestly got: Do not bring to God Holocaust exrapinâ. Query Deus dona non spolia (Says Ambrose.) 'Twas a notable speech of Selimus to one of his Bassa's, who exhorting him to do something in a Way of charity, to erect Hospitals out of the estates of the Persian Merchant's, wrongfully taken from them: Selimus answers thus;
This is an excellent pattern for your imitation; be merciful to them that want, but then be just to them that you have wrong'd; remembring alwayes that of Austine, No restitution, no remission.
This is an excellent pattern for your imitation; be merciful to them that want, but then be just to them that you have wronged; remembering always that of Augustine, No restitution, no remission.
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Secondly, Let your charity be ordered with conscience and discretion. A good man sheweth favour, and lendeth, he will guide his affairs with discretion.
Secondly, Let your charity be ordered with conscience and discretion. A good man shows favour, and dares, he will guide his affairs with discretion.
This wisdom and conscience lies chiefly in the right objecting of your mercy. Take the poorest, take the best, and make them the objects of your pitty.
This Wisdom and conscience lies chiefly in the right objecting of your mercy. Take the Poorest, take the best, and make them the objects of your pity.
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some will give to those that can make a good shift in the world, and neglect those that are ready to starve, this is indiscretion. And then I say give to the best; some are very unblameable in their conversation, painful in their callings, modest in their behaviour, such as are ashamed to make known their wants,
Some will give to those that can make a good shift in the world, and neglect those that Are ready to starve, this is indiscretion. And then I say give to the best; Some Are very unblameable in their Conversation, painful in their callings, modest in their behaviour, such as Are ashamed to make known their Wants,
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and what you give to such, give as to the Nature not as to the man, or give as to the man, not as to the person. 'Tis easie to presse the duty of mercy,
and what you give to such, give as to the Nature not as to the man, or give as to the man, not as to the person. It's easy to press the duty of mercy,
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'Tis very hard to keep mercy unstained by Hypocrisy; many are seeking their own applause, when they seeme to act for their brothers good. Therefore saith the Apostle, He that giveth let him do it with simplicity.
It's very hard to keep mercy unstained by Hypocrisy; many Are seeking their own applause, when they seem to act for their Brother's good. Therefore Says the Apostle, He that gives let him do it with simplicity.
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And that providence which sets your brother low for the drawing out of his patience, sets you thus High for the drawing out of your thankefullnesse. Be not wanton, be not disdainfull under your fullnesse,
And that providence which sets your brother low for the drawing out of his patience, sets you thus High for the drawing out of your Thankfulness. Be not wanton, be not disdainful under your fullness,
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There's a time coming, when you shall stand in more need of mercy from God, then any poor creature here can stand in need of mercy from you; then you shall have it:
There's a time coming, when you shall stand in more need of mercy from God, then any poor creature Here can stand in need of mercy from you; then you shall have it:
What have you left your selves? your goods are given to the poor, your selves are given to God; what have you more to give? Be of good comfort, you give your All to God,
What have you left your selves? your goods Are given to the poor, your selves Are given to God; what have you more to give? Be of good Comfort, you give your All to God,
You may expect mercy from them that are full, but do it in a right manner, and upon right principles. Do not go and tell the rich, there ought to be a parity, and why should they have so much,
You may expect mercy from them that Are full, but do it in a right manner, and upon right principles. Do not go and tell the rich, there ought to be a parity, and why should they have so much,
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Do the rich deny you mercy, do not curse and sweare and fret at them, (as two many profanely do) but quietly waite tell God incline their hearts to shew favour to you.
Do the rich deny you mercy, do not curse and swear and fret At them, (as two many profanely do) but quietly wait tell God incline their hearts to show favour to you.
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Though you be very low, do not sin; put not forth your hands to steale, do not go to helpe your selves by any indirect wayes, (which is the Devills temptation to the poor;
Though you be very low, do not since; put not forth your hands to steal, do not go to help your selves by any indirect ways, (which is the Devils temptation to the poor;
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Whatever others do for the body, do you minde the soul. Are you poor in estate, be also poor in spirit? Are you poor in this world, be rich in faith and heires of the kingdom? So be, and so live, that whatever becomes of you for the mercy of men here you may inherit the mercy of God hereafter unto all eternity. FINIS.
Whatever Others do for the body, do you mind the soul. are you poor in estate, be also poor in Spirit? are you poor in this world, be rich in faith and Heirs of the Kingdom? So be, and so live, that whatever becomes of you for the mercy of men Here you may inherit the mercy of God hereafter unto all eternity. FINIS.
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Psal. 41.1, 2. Qui apud mensam moratur, & paupert cibat, illi vita prorogatur. In Talmude Buxt. Synag. Jud. c. •0. NONLATINALPHABET Chrys. Hos. 5.12, 14.
Psalm 41.1, 2. Qui apud Mensam moratur, & paupert cibat, illi vita prorogatur. In Talmud Buxt. Synagog. Jud. c. •0. Chrys. Hos. 5.12, 14.
Quia misericordia est compassio miseriae alterius, proprie misericordia est ad alterum non autem ad seipsum nisi per stmilitudmem. Aquin. 2 a 2 ae. q 30. art. 1.
Quia misericordia est Compassion miseriae alterius, Properly misericordia est ad alterum non autem ad seipsum nisi per stmilitudmem. Aquinas 2 a 2 ae. q 30. art. 1.
Misericors dicitur aliquis quosi habens miserum cor, quia scilicet affiicitur ex miseriâ alteriper tristitiam ac si esset ejus propria miseria. Aquin. 1. p. Q. 21. A. 30. Homo sum, humani à me nihil alienum puto. Terent. Rom. 12.15. Exod 2.6. Luke 10.33. Matth. 9.36. Et passim. Psal. 112.4.
Misericors dicitur aliquis quosi habens miserum cor, quia scilicet affiicitur ex miseriâ alteriper tristitiam ac si esset His propria Miseria. Aquinas 1. p. Q. 21. A. 30. Homo sum, Humani à me nihil Alienum puto. Terent Rom. 12.15. Exod 2.6. Luke 10.33. Matthew 9.36. Et passim. Psalm 112.4.
Nullo modo nostra misericordia, &c. Ʋs { que } adeo tamen-ut pro uno teruntio centies mille aureos, proque uno haustu aquae frigida, regnum coelorum polliceri non dubitet. Luther. Quisquis tibi enumerat merita sua, quid tibi enumerat nisi munera tna. Aug. Conf. l. 9 c. 13. Eleemosina securitatis nostrae salubre praesidium, medela peccati, &c. Cypr. very high de Op. & Eleemos. Via Pamel in lo.
Nullo modo nostra misericordia, etc. Ʋs { que } adeo tamen-ut Pro Uno teruntio Centuries mille Golden, proque Uno haustu Water Frigida, Kingdom Coelorum polliceri non dubitet. Luther. Quisquis tibi enumerat Merita sua, quid tibi enumerat nisi Munera tna. Aug. Confutation l. 9 c. 13. Eleemosina securitatis Nostrae salubre praesidium, Medlam peccati, etc. Cyprus very high de Op. & Eleemos. Via Pamela in lo.
Non habet in foelix Numitor, quod mittat amicos. Quintillae quod donet habet — Juven. Sat. 6. Vid. Bafil. Ho. NONLATINALPHABET Very elegantly. Necessitates infi•atae sunt, tribu•a sunt gravia, fiscalia explicare non possumus, &c. Ambros. ' Ov NONLATINALPHABET. Chrysost. Habet semper unde det qui plenum pectus habet charitatis. Aug.
Non habet in Felix Numitor, quod mittat amicos. Quintillae quod donet habet — Juvenal. Sat. 6. Vid. Basil. Ho. Very elegantly. Necessitates infi•atae sunt, tribu•a sunt Gravia, fiscalia explicare non possumus, etc. Ambos ' Ov. Chrysostom Habet semper unde debt qui plenum pectus habet charitatis. Aug.
Cluver. Epit. P. 405. Non defuturam dixit fisco pecuniam, quoad ipse secutus Christi praecepta, in coelo thesauros colligeret, egenorum fovendo defectus. Fertur de Rege quodam Anglo, &c. Bonav. in 6. Luc. Fullers Eccl. Hist.
Cluver. Epitome P. 405. Non defuturam dixit fisco pecuniam, quoad ipse Secutus Christ praecepta, in coelo Thesauros colligeret, egenorum fovendo defectus. Fertur de Rege Quodam Anglo, etc. Bonaventura. in 6. Luke Fullers Ecclesiastes Hist.
Omnes hominines qui de rebus magnis acturi sunt, ab ira & misericordiâ oporiet esse va NONLATINALPHABET. Cato in Sallust. Job 29.15. Psal. 82.3, 4. Iob 29.12.
Omnes hominines qui de rebus magnis acturi sunt, ab ira & misericordiâ oporiet esse va. Cato in Sallust. Job 29.15. Psalm 82.3, 4. Job 29.12.
Prov. 25.21, 22. Nec ita clauden i est res familiaris, ut eam benignitas aperire non possit, nec ita reseranda ut pateat omnibus; modus adhibeatur, is { que } referatur ad facultates. Cicer. Humanitati dandum non ipsi homini. Arist. Tanquam homines, non tanquam homini. A. Gel. p. 236. 4. Rule.
Curae 25.21, 22. Nec ita clauden i est Rest familiaris, ut eam benignitas aperire non possit, nec ita reseranda ut pateat omnibus; modus adhibeatur, is { que } referatur ad facultates. Cicer. Humanitati dandum non ipsi Homini. Arist. Tanquam homines, non tanquam Homini. A. Gel. p. 236. 4. Rule.
