that the charity which we give and exercise to our neighbours hee will accept as done to himselfe alas who would be so savage and hardened with rigour who would be so defiled with ingratitude that having received favours from a King would yet refuse to obey him and to serue him with all his power should not hee be worthy of the greatest torments of the most cruell punishments that have ever beene imagined would not the heaven the elements and all the creatures together rise up in judgement to aske punishment for so grievous a crime since it is most true that ingratitude is the basest and damnablest vice that can infect the soule of man Let us remember that we have nothing but what we haue received of our heavenly Father and if wee have received it from his favourable and fatherly hand why should wee be so ungratefull as to refuse him a small portion of it when â—ee asketh for it Now and at all times when we heare and see the poore praying and crying unto us in the streetes or at our doores it is the voyce of God himselfe tha calleth us to acknowledge his benefits as often as wee see one afflicted that asketh us helpe and consolation let us râ—nâ—e to him and give him occasion of joy and gladnesse for it is Christ himselfe which was comforted by an Angell in the Garden when praying to God his Father hee sweated drops of blood which made him pronounce these lamentable words so full of griefe My soule is full of sorrow even unto death When we have bin offended by our neighbour and that he will cast himselfe at our feete to aske us forgivenesse let us not be such tygers and so unnaturall as to refuse him his request remembring that it is a condition needfull to obtaine the pardon for our owne sinnes which wee shall never obtaine untill wee have first forgiven our brethren their offences but let us follow the example of our heavenly Father who saith That at what time so ever a sinner repenâ—eth him of hiâ— sinnes he will put away his wickednesse out of his remembrance And when wee must appeare before the terrible and dreadfull Throne of the Soveraigne Iudge when wee shall be called to a strict account for the talents and administration which hath beene committed to our charge by our heavenly Master let us then I say follow the example of that wise Steward let us make our selues friends with the riches of iniquity let us fill the hand of the poore which is the Alâ—ar of God upon the which hee affectionatly recâ—iveth the Incense of our prayers as a delightfull and pleasing Sacrifice to the glory of his holy name Then I say shall wee heare that sweet and heavenly voyce of the Saviour of our soules speaking graciously to us after this manner Come ye blessed of my Father inherit the Kingdome prepared for you before the foundation of the world Amen Amen The Prayer O Lord God full of mercy and compassion O favourable Father that art the fountaine of pardon and remission and the refuge of them that truely repent who desirest not the death of a sinner but rather that hee may turne from his wickednesse and live wee thy poore and miserable creatures who by the weaknes of our flâ—sh by the malice of our mindes by our owne vitious inclination to follow ill examples have provoked thee to make thy wrath and indignation fall upon our sinfull heads we have many wayes and times by our transgressions incited thee to cast upon our sinfull soules the thunderbolts of thy judgements we have made sinne our delight and iniquity the height of our happinesse Thy juâ—tice did cry and runne after us like a roaring and ravening Lyon seeking to devoure us thy judgements were ready to cast our bodies and soules into hell but that the excellent greatnesse of thy mercie O bountifull and gracious Father hath interposed her selfe and hath not permitted that we should be cast downe into the depth of eternall death and condemnation thy hand O sweet Saviour hath upheld us and thy clemencie O our Redeemer hath perfectly delivered us therefore O gracious Father seeing thou hast preserued us from evill conserue us still in good things receive if such bâ— thy good pleasure the incense of our prayers oâ—r sacriâ—ice of thankesgiving which wee most humbly offer upon the sacred Alâ—ar of thy divine compassions Put up our teares into thy bottels accept our contrite hearts broken with griefe to have offended thee for a pleasing Sacrifice receive our griefes and displeasures for thy satisfaction and behold thy Sonne thy onely thy welbeloved Sonne his head pricked with thornes for our sinnes his hands his sides and his feete pierced with Lances and nayles for our iniquities for his torments sake for his paines and for his deaths sake restore us unto life forgive us our sinnes O great God blot out our iniquities that so following thy example wee may doe the like to them that have offended us change in us our hard hearts and make them gentle and easie to pardon and forgive and suffer not our soules to be defiled and infected with the venome of revenge but that leaving it unto thee we may thinke of nothing else but to be obedient unto thee blessing those that curse us speaking well of those that slaunder us and praying for those that persecute us O good God kindle in our soules an holy love towards our afflicted brethren that wee may partake with them in their afflictions and so ease them that they may the better beare that burthon which thou hast imposed upon them We most humbly beseech thee also O good Saviour to give us charitable hearts and full of compassion to helpe the poore in their neede remembring that they are oâ—r brethren that thou art the Father of us all and that we are the children of the same mother that a glasse of cold water onely given unto them is of an inestimable price before thee because thou acceptest of it as willingly and recompensest it as largely as if it had beene given to thy selfe make us understand and know that thou art the King and great Master of the world that all that is therein justly belongeth unto thee that wee are but thy Stewards to dispose of thy goods to them of thy houshold to wit the poore who as well as we have that honour to beloâ—g to thy house to be thy servants yâ—a to beare the name of thy children that when it shall please thee to call us to account wee may bee found to have used with profit the talent committed unto us and that it may please thine infinite goodnesse not for our sakes but through thy mercy for thy welbeloved Sonneâ— sake to call us good and faithfull servants and to make us enter into our Masters joy which is the heavenly Ierusalem Amen The second Way to Sion THE PRAISE OF PVRITIE MATH 5.8 Blessed are the pure in heart for they shall
eternity it selfe Iesus Christ our Saviour to perfect his Apostles in the way of salvation saith to them in generall Blessed are the mercifull c. As if hee had said I doe much hate and abhorre cruelty that I desire also that you that are my Disciples should expell and banish it quite from your hearts and thoughts and in her roome to admit and entertaine mercy that heavenly vertue which I both esteeme deerely and love and respect perfectly You must therefore practise this eternally praise-worthy vertue if you will be blessed for it is impossible to get into my Fathers favour if you be not furnished and armed with mercie You cannot ascend to the top of felicity before you have left sinne this heavâ—e and intolerable burthen I say before you have received pardon and absolution for your faults which you can never obtaine before you have forgiven your brethren their offences before you have shewed your selves favourable and willing to assist them In a word before you have exâ—ended and practised on them all sorts of mildnesse clemencie and meekenesse which they shall stand in neede of for I say vnto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the mercifull for they shall obtaine mercie We reade words like unto these Luke 6.36 Be yee mercifull as your Father is mercifull And againe after forgive and it shall be forgiven unto you give and it shall be given unto you And Eccl. 4. Be mercifull to the Orphans be unto them a father and to their mothers a husband and then yee shall be the obedient sonnes of the most high who will yet more liberally distribute unto you his great mercie And Pro. 11. The soule that doth good shall be exceedingly filled and replenished It is a principle flowing from our nature that we must not doe to another what we would not have done to our selves from which principle is derived that golden sentence of Christ. Luk. 6. With what measure you mete it shall be againe measured unto you And Iames 2. Condemnation without mercie shall fall on them that have not used mercie and mercie is glorified against condemnation Blessed then are the mercifull for they shall obtaine mercie In which words by Gods assistance which wee to this end implore wee will consider 1. Who be these mercifull And 2. The reason why they are termed blessed And first let us heare the sacred voyce of the eternall Sonne of God the Redeemer of our soules saying in the first part of our Text Blessed are the mercifull as if he had said O how great and altogether incomparable and incomprehensible are the favours blessings and graces laid up for them that shall practise the works of mercie they shall be Citizens of heaven the Angels companions and shall eternally enjoy and â—ossesse in heaven those bâ—atitudes which eye hath not seene eare hath not heard and that are not entred into the heart of man and this is the recompence that God hath prepared for them which practise mercie Now that we may the better know the definition of this word Mercifull which is the concrete or conjoyned we will firâ—t consider it in its abstract as the Philosophers speake to wit Meâ—cie which is commonly defined to be A hearty griefe or a sorrow for anothers miserie whom we assist and helpe with all our power The object of it is the miserie and affliction of other which makes her produce these gracious and pittifull effects because shee is unable to behold the sore without applying the remedie God being one cannot suffer any kinde of division there be no qualities nor accidents in him but all things are essentiall in him the Scripture to represent him unto us doth describe him all justice and all mercie so by reason of the fore-going maxime wee cannot say that mercie is one of his parts seeing that being one hee is indivisible but wee will more properly say that he is Mercie it selfe and therefore the faithfull that shall bee mercifull that shall practise the works of charity of clemencie and meekenesse may undoubtedly beleeve that they are the sonnes of the most high who hath communicated unto them a ray or sparke of his insinite grace and mercie that so they may thereby resplend and shine with the same light with their heavenly Father tread upon his steps and be made like him as much as may be Be mercifull saith Iesus Christ as your heavenly Father is mercifull Luke 6.36 Mercie said an ancient Doctor est fidei ornamentum it is the ornament of faith for faith sheweth her selfe by her fruits which are pious and charitable works and as trees are never so faire to behold as when they are loaden and covered with fruits so faith never appeareth so glorious as when she is adorned and crowned with the sweet and delightfull fruites of mercie Hee called it againe sâ—lutis domicilium the retreate and lodging of salvation bâ—cause that when sinners shall be called to give account of their actions before God when God shall aske them the reason of their administration as that Lord in the Gospell then the shortest and safest remedie is to flye to his mercie and to aske him forgivenesse Salomon that wise King counselleth us to make a carcanet of mercie to put it about our necke and that in this habit and ornament wee shall make the accesse of heaven free to our selves finding grace before God and men and indeed it is one of the most pretious stones and that is fit to beautifie and adorne the crowne of perfection it selfe Wee will therefore compare it to the Oppall stone Irius which represents the same colours that appeare in the Raine-bowe so the mercifull makes all sorts of graces and blessings to shine upon his forehead and to appeare in his actions this Oppall stone Irius is greene red and white the greene colour represents unto us that Hope which we have to finde grace before the soveraigne Iudge of our soules and bodies The red colour represents unto us the pure blood of Christ shed upon the Crosse to obtaine this grace for us she also denoteth unto us the rednesse of our sinnes according to the Prophets phrase Though our sinnes were as red as scarlet they shall be made as white as snowe Isa. 1.18 and the white colour figureth unto us the divine justice covered â—nd overcome by the whitenesse of his mercie as it is noted in the Rainebow that his white colour covereth and exceedeth the red if faire weather to be follow They marke besides that this Oppall easeth the paines and labours of women with childe so mercie lighteneth much the miseâ—ie and griefe of the afflicted We will here make no diâ—ficulty to uâ—e in this place the fabulous inventions of the Poets following the example of Salomon who tooke of Hiram though a Pagan all the wood and stones needfull for the building of the temple They usually describe Mercury the messenger of the imaginary Gods with a wand in his hand composed of hornes of
The foure wayes to Sion I. The reward of Mercie MATH 5.7 Blessed are the mercifull for they shall obtaine mercie II. The praise of Purity MATH 5.8 Blessed are the pure in heart for they shall see GOD. III. The Crowne of Peace and Concord MATH 5.9 Blessed are the peacemakers for they shall be called the Children of God IV. The honour of Obedience 1. PET. 2.7 Feare God and honour the King Quadrivium SIONIS OR The foure Wayes TO SION by John Monlas Mr. of Arts LONDON Printed by Augustine Mathewes 1633. TO THE RIGHT HONOVRABLE AND HIS singular good Lord EDVVARD Earle of Dorset Lord Chamberlaine to the Queene Lord Lieutenant of his Majesties Counties of Sussex and Middlesex One of the Lords of his Majesties most Honourable Privie Councell and Knight of the most Illustrious Order of the â—arter RIGHT HONOVRABLE THis Pilgrime of Sion having beene beaten with the stormes and tempests of a long persecution beyond the Seas after hee had learnt the sweetnesse and tasted the goodnesse and Debonayritie which makes your Nation and Nobility of England honourable and recommendable to all the foure corners of the Vniverse hee is at last arrived in your Ports and Harbours to shelter himselfe from the waves and windes which so cruelly had beaten and assayled him as they would not permit him either to feede or rest But casting anchor here in your Harbours I finde that Fame hath infinitely wronged her selfe in not having sufficiently discoursed and published the excellencie of your goodnesse and merits Shee seemes to be sparing of your prayses which are so justly due to you For Experience hath now made mee know a thousand times more therof theÌ„ heretofore I heard or understood because I find so much benignity and goodnesse among you and especially your Honours house that I should eâ—teeme my selfe to be guilty of a base ingrâ—titude if I consecrated not the remaynder of my dayes to the honour of your service and commands For I confesse that this small Present which I now present and proffer you cannot counter vaile or equalize those sublime favours whereby you have eternally made me your debter Thâ—se Philosophers which entreat and discourse of naturall causes doe affirme That the Sunne which makes the Raynebowe in the firmament by the darting and defusion of his rayes in a watry clowd disposed to receive it doth there forme and ingender this diversity of colours so pleasing to our sight Your Honour my good Lord is the Sunne of my happinesse and I am this clowd covered with the rayes of your favours which makes all the world admire in me the greatnesse of your Generosity and the excellencie of your goodnes But herein notwithstanding consists not my satisfaction but rather your honour and glory and as I desire to publish that so I likewise desire to finde this For I cannot live contented if I made not a publique acknowledgement of those many favours whereby you have perfectly purchased and made me yours and this Confession consisteth in the oath of fidelity and obedience which I have sworne to the honour of your service and to testifie the the immortality of my vowes wherein with all possible humility I present you my selfe and this small Booke to your Honours feete A worke proportionable to my weakenesse but meerely disproportionable to your Greatnesse If I am any way guilty herein your goodnesse is the true cause thereof in regard it makes me beleeve that you will rather excuse my zeale then accuse or condemne my presumption and I doe promise my selfe this hope and flatter my selfe with this confidence that your Honour will partly excuse this worke of mine if it be not accuratly or delicately polished and that the will remayning where the power wants is free and current payment with great and generous spirits Some perchance may affirme and say that I have discoursed treated those Matters with too much simplicity which indeede is my onely intent and designe Because my text and matter doâ— necessarily oblige and tye me thereunto as also in regard I ever finde the easiest way to be the best for that the thornes of Studie and Schollership doe but ingage and ingulph our Witts in the labyrinth of insupportable length and languishment and the which most commonly when wee have all done and ranne thorowe wee in the end finde but a Minotaur of doubts and a pensive melancholy anxietie which devoures them My Lord I have no other designe or ambition in this my Dedication but to pay this tribute to your Honour hoping that your charities will cover my defects and your goodnesse over-vayle and pardon my weakenesse and imperfections And my Lord it is with all manner of right and reason that I consecrate and inscribe this small Worke of mine to your Honour and place your Honourable name in the Frontispice thereof as a bright Phare and relucent torch which shall communicate and lend its lustre and light to make it see and salute the world And so my good Lord I will seeke my delights in the honour of your service my inclinations shall have no other centre but the execution of your commaunds My vowes and prayers shall bee incessantly powred forth for your prosperities and my Ambition shall never flye or soare higher then to conserue the honour of your favours and to be both to your Honour and to the young Noblemen your Sonnes Your most humble and truly devoted Servant IOHN MONLAS The first Way to Sion THE REVVARD OF MERCIE MATH 5.7 Blâ—ssed are the mercifull for they shall obtaine mercie THat which in men changeth Reason courtesie and humanitie into a wilde fierce and brutish nature and which makes them lesse pittifull then Lyons and more to be feared then Tygers is crueltie that terrible vice the mother of cowardize the spring of disasters and the death of innocencie For after a Coward hath once tasted of blood he delights in no other spectacle It is the cause of mischiefes and of so manie fatall and mournefull accidents for there being a naturall Antipathy betweene that vice and reason shee expells reason and therefore will not hearken unto her in her furious violent and suddaine counsels In a word it is the death of innocencie for to satisfie her bloody appetite shee spareth neither age nor sexe but upon the altar of her furious and brutish passion sacrificeth as well the just as the guilty and would not spare her selfe if shee feared not the selfe same paines and torments which she inflicts on others Now this vice is detested by noble spirits and generous soules is abhorred by Angels and in great abomination to God himselfe so by the law of contraries mercie must be the subject and royall field where we must abundantly reape the honour of men the love of Angels the graces and blessings of our heavenly Father then must mercy be practised by men admired by Angels and bee delightfull to God and therefore we see in our Text that the beloved Sonne of
tread upon a thorne and to be pricked by it the eye though farre distant seekes presently the place offended the backe stoopes the hands runne to the place and all the members in generall are attentive and carefull of the easing hereof Alas let us remember that wee are members of the same body that wee owe our helpe and assistance one to another when we see any in affliction among us let us not stay so much to know the cause of his griefe but that we may runne to apply the remedy to it and to helpe him out of his wants and incommodities and then by these actions wâ— shall testifie that we are the children of God who saith Math. 10.42 That if we give to the poore a glasse of cold water in his name hee will hold it as done to himselfe so much doth hee delight in the holy and pious workes of mercie Blessed saith hee are the mercifull Mercie is compared to a tree planted in the fruitfull ground of the hearts of the faithfull that is watered by the wholesome waters of blessing and grace which the holy Ghost continually distilleth thereon and upon which the Sunne of righteousnesse continually shineth that so at all times he may beare abundantly the gracious and delectable fruits of charity compassion and meekenesse This tree is divided into three branches which we see is set forth unto us Luke 6. whereof of the first sheweth us that wee must not rashly judge of our neighbour but that wee judge of him charitably The second teacheth us that we must liberally distâ—ibute and dispose of our faculties in favour of the needy that thereby wee must partake of their miserie and sigh with them in their afflictions The third and last branch is to forgive our enemies and cast away from us all desire of revenge Saint Luke in the Chapter before cited after hee had exhorted us to bee mercifull as our heavenly Father is mercifull divideth this mercie into three kindes as we have already shewed saying first 1 Iudge not and ye shall not be judged 2 Give and it shall be given unto you 3 Love your enemies and ye shall be the children of the most high for he is kinde unto the unkinde and to the wiâ—ked Let us a while attentively consider the three offices and duties of the mercifull but rather let us practise them heartily that we may be recompensed with the felicity promised unto us Blessed are the mercifull for they shall obtaine merâ—ie The corruption of this age is come to that height that it seemeth that the best discourse that men can finde is to speake ill of one to detract â—rom another to judge so hardly of the best actions that one might think them voyd of reason and of the feare of God and to be partakers with the devill in vexing and slandering the life of those who are good examples to all and the subjâ—ct â—f thaâ—ksgiving to all them that feare the Lord and therefore the holy Ghost admonisheth uâ— in this first kinde of mercie not to be rash in our judgements least we suffer the paines and incuâ—re the rigours of Talions law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudge not that ye be not judged Math. 7.1 Wee must then observe these maximes in judging the actions of others that if they be manifestly good wee praise and imitate them that those that did them may be encouraged to continue and that the wicked leaving their wicked wayes may follow them for examples move more then rules or precepts If in all likelihood they may bee thought evill neverthelesse we must practise and conferre on them the works of charity and construe them favourably seeing that it is God alone who searcheth the hearts and who trieth the reynes and thoughts and who is onely able to judge of our good or bad intentions for now Satan transformeth himselfe into an Angell of light and hypocrites his imitatours doe so perfectly counterfeit the just that it is altogether impossible to discerne truth from falshood Satan hath made them so deceiptfully crafty On the other side the just doe sometimes commit actions which seeme to be evill and notwithstanding are in themselues very good though they doe not appeare to bee such as when Christ was found alone speaking with the Samaritane but it was to teach her the way of Salvation When hee delighted in the kisses of Mary Magdalene who was so impudent in her life and manneâ—s in so much that the Pharisie that had invited him was offended at it yet the end and the answer which Christ gave them made them thinke otherwise when speaking to the Pharisie he said Ioh. 11.2.12.3 Simon seest thou this woman I entered into thine house and thou gavest mee no water to wash my feete but shee hath washed my feete with teares and wiped them with the haires of her head Thou gavest me no kisse but shee since the time I came in hath not ceased to kisse my feete Thou diddest not annoint my head with oyle but shee hath annointed my feete with pretious oyntment Wherefore I say unto theâ— many sinnes are forgiven her for shee loved much to whom a little is forgiven he doth love a little And he said unto her thy sinnes are forgiven thee Luke 7.44 c. Iesus Christ take this example more did often eat with Publicans and sinners but it was purposely to convert them and yet the Scribes and Pharisies that envied him did not interpret it so for they called him a glutton a wine bibber a friend of Publicans and sinners Math. 11.19 Behold how the best and wholesomest meates are converted into ill humors by ill disposed stomacks whence comes the proverb Ictericis omnia videntur esse slavia all things seeme yellow to them that have the Iaundize the wicked measure other by themselues and thinke that all imitate them in doing ill The second branch of this divine tree is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give and it shall be given unto you that is that Iesus Christ by these words exhorteth us to distribute freely and liberally of our meanes to the poore assuring us to hold it as done to himselfe and that he will repay it a thousand fold unto us by giving â—s eternall life Make you friends saith hee Luke 16.9 with the riches of iniquity that when ye shall want they may receive you into everlasting habitations Iesus Christ Math. 19.21 speakes thus to a young man that asked him what he should doe to inherite eternall life after he had bidden him keepe the commandements he saith moreover unto him If thou wilt be perfect goe sell all that thou hast and give it to the poore and then thou shalt have treasure in heaven One of the chiefest lawes which God commanded and recommended to his people Israel was to be mercifull to the poore and needy as we reade Deut. 15.7 If one of thy brethren with thee be poore within any of the gates of thy land thou shalt not harden thine heart
against him nor shut thy hand â—rom thy poore brother but thou shalt open thine hand unto him and shalt lend him sufficient to sustaine his needs and wants and let it not grieve thine heart to give it unto him for because of this the Lord thy God shall blesse thee in all thy works and in all that thou puttest thine hand to And Prou. 28.27 Hee that giveth unto the poore shall not lacke but hee that hideth and shutteth his eyes from him shall have many cuâ—ses It is a wonder to see and behold the admirable effects and workes of the Almighty that which commonly makes those to abound in wealth that bestowe largely upon the poore like a good spring or fountaine which the more it is emptied the more it overflowes in the excellencie of her waters so the more the fâ—ithfull gives to the poore the more God sendeth his graces and blessings upon his wealth so that the almes which hee gives are like seede fallen into good ground which yeeldeth a hundred for one It is like a little piece of leaven among a great deale of dowe which raiseth and maketh it to encrease and therefore the Wiseman exhorteth us to give the first of our fruits to the poore and that the rest will make our Barnes to overflow with plenty and abundance The widdow of Sarephta 1 Kings 17. making a Cake for the Prophet Elijah with a little meale and some few drops of oyle which onely were left unto her in that extreame famine desiring rather to obey the Prophet then to satisfie her owne hunger and that of her owne sonne but how can we produce this example without admiring this her incomparable charity to see the love of her selfe the naturall affection shee bare to her deare onely and welbeloved child give place to the pittie and compassion shee had a Stranger for the Prophet asking her something to eate shee answered I have but a little oyle and a little meale which my sonne and I will eate and after wee shall die shewing unto us that the hopes of recovering any else-where would be vaiâ—e and yet mercie passeth through all these difficulties shee makes a Cake for the Prophet but where is the â—ecompence it followeth immediatly as the shadow the body that is that during that extreame famine shee wanted no meale and her oyle was never dried up Mercifull effects are commonly followed by those which are miraculous as we have already shewed and as we could yet more largely shew if wee did not feare to be too tedious but let us see how God delighteth so much in mercie that besides that hee rewardeth it in this world with many temporall blessings hee doth also showre downe on the mercifull his â—ternall and spirituall graces In the 29. Chapter of Ecclesiasticus Lay up thy treasure according to the commanâ—ement of the most high and it shall be more profitable to thee then gold shuâ— up mercie in thy Cabinets and it will draw thee out of all affliction the bounty of every one bâ—ing shut up in him aâ— in a purse shall conserue his grace as the apple of the eye and at the end will give the reward unto â—very one And Dan. 4. The Prophet speaketh thus to Nabuchadonosor the King Dan. 4.27 O King take my counsell breake off thy sinnes by iustice and thy iniquities by being mercifull unto the poore And Luke 11.41 Give almes of what you have and behold all things shall be cleane unto you But because many seeke precautions going about to practise the workes of charity I will give my opinion upon this matter that is that we must not be like Martha curious to bee informed of so many things but as Iesus Christ before whom there is no regard of persons but maketh his Sun equally to shine both on the just and on the unjust and maketh his raine to fall upon the good and bad the Sunne shineth as well upon mud and dirt as upon Roses on the valleyes as on the mountaines the raine falleth as well upon the rocks and sands as upon the good and fertile ground so the mercifull wheresoever he seeth any calamity he partaketh of it and applieth the beft remedie to it that possibly he can Intention is the levell and square wherewith all our actions are measured It is the rule to measure them the touchstone to know their value Havens and Harbours receive as well the broken and torne pieces of a shipwrack as a great and rich lading in a good vessell the earth which is the mother and cradle of all mortall men receiveth equally Lazarus and Dives Irus and Cyrus Diogenes and Alexander So the mercifull must alwayes propose this object to himselfe to obey Gods Commandement in assisting the poore and in comforting and consolating the afflicted without searching further if he be worthy or not of your compassions if it be his lazinesse or his folly that have made him miserable these things are not to be examined by you it belongeth to God to judge of it and to you to obey Gods holy ordinances Iesus Christ being here on earth exercised his charity on all those that asked it of him He fed severall times great multitudes Hee healed the sicke He made the lame walke the blinde see and that at the first request without further enquiring Mercie is the banke and haven of miserie if thou receive the unworthy after thou shalt entertaine the worthy Abraham making an Hospitall of his tent received therein all Strangers indifferently that came to him and in practising this courteous and bountifull hospitality hee received Angels into his house St. Paul Heb. 13. biddeth us forget not hospitality for some have lodged Angels not knowing it When thine enemie is hungry give him to eate and to him that asketh give saith Christ. Saint Math Chap. 4. The devill seeing that Christ was hungry asked him if hee were the Sonne of God you likewise when you see the poore languishing and starving at your doores succour him quickly and aske him not if he be the child of God if he be an honest man and worthy of your almes because that Christ saith Math. 10.41 He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward The good Tobias finding any ofhis brethren lying dead in the middest of the streetes used to rise from his bed and left his meales to come and burie him Lot stayeth very late at the gates of Sodome to receive and entertaine into his house poore Strangers yea defendeth them valiantly and lovingly against the Sodomites rage and violence From all these examples we must draw this wholesome doctrine That there is no vertue that makes us so conformable and delightfull to our heavenly Father as Mercie and therefore that wee beare not wrongfully the title of the sonnes of God let us extend our liberalities to the poore Let us give them cheerefully and without grudging or enquiring the first and best of our almes deedes let us
labour if wee left it to God but hee seeing that wee will neither referre it to his justicâ— nor to his commaundements nor to his promises being unwilling to endure a companion in any of his works hee suffereth us to try our uttermost which is most commonly the cause of our ruine Let us then breake off this discourse which would never end if wee should punctually follow it and let us remember that revenge is our Masters owne dish which none can touch without incurring his indignation And let us imitating our heavenly Father forgive our enemies for if hee should take revenge of all the offences which wee at every moment commit against his sacred Majestie hee would then reduce us to that nothing from whence we came or would inflict upon us eternall paines and punishments since the least offence committed against an infinite goodnesse deserveth an infinite paine and torment Let us then follow Saint Lukes admonition Be mercifull as your heavenly Father is mercifull and presently after wee shall heare that blessed recompence which we shall receive for it to wit Blessed are the mercifull for they shall obtaine mercie Wee have already shewed how God recompenseth the mercifull yea in this life with blessings favours and graces spirituall and temporall giving unto them a hundred times more then they have given to the poore and giving them consolation in their distresse as they also have suffered with their neighbour in his affliction But let us consider the third fruit of charitable workes which is the highest degree of honour unto which the mercifull shall ascend to wit eternall blessednesse and withall we will also examine the cause wherefore the faithfull receive graces spirituall temporall and eternall which doeth clearely enough appeare in our Text Blessed are the meâ—cifull for they shall obtaine mercie The onely and perfect felicity of man both in this life and in that to come consisteth simply and soly in the possession of the favour of God which the wicked cruell and impious shall never be partakers of but only the Saints the bountifull and mercifull shall pitch their teâ—ts there the reason why the one are put backe from this infinite good and that the others shall bee received and cheriâ—hed therein for ever is because the first have lived in crueltie rigour and tyrannie and shall therefore be thus punished but the second having beene gracious bountifuâ—l and meeke they shall obtaine mercy according to that saying of Christ With what measure you mete it shall bee measured unto you againe In these words to obtaine mercie wee have many very remarkable circumstances for God will shew himselfe such unto us as wee shall shew our selues to our neighbours if wee give a crumme of bread to the poore languishing at our doores hee will call us into his royall Pallace hee will make us sit downe at his Table he will fill us with the dainties of his house and will make us drinke abundantly in the rivâ—r of his delights if wee beare with griefe our neighbours affliction if wee dresse his wounds and powre oyle on them hee will comfort uâ— in our sorrowes hee will wipe off the teares from our eyes and will fill our hearts with joy and gladnesse if wee forgive our brethren their offences when either maliciously or through infirmity they have offended us hee promiseth and assureth us to be so bountifull and mercifull to us that hâ—e will drive our sinnes away from before his face hee will scatter our misdeedes like a cloud dispersed by the parching beames of the Sunne and in this part shall wee finde the center where the fulnesse of our felicitie resteth and resideth This forgivenesse of our sinnes is that which covereth us from the divine justice that giveth into our hands the shield of assurance which is impenetrable by the revenging shot of his just judgements that maketh us walke voyd of feare towards the throne of grace and that without the least doubting for since God is with us who shall be against us shall the world why it is vanquished shall hell why it is fettered and shackled Shall death why it is dead shall sinne why it is prevented and pardoned Finally shall the flesh why it is crucified Wee may therefore say and conclude with the Apostle Saint Paul O death where is thy sting O hell where is thy victory now thanks be to God that hath given us victory through his Sonne Iesus Christ. From this word obtaine wee will also derive and draw this remarkable doctrine for he presupposeth asking seeing wee cannot obtaine a thing before wee have demaunded it which teacheth us our duties towards God acknowledging our selues poore weake and miserable both in body and soule subject in body to thousands of sicknesses weaknesses and necessities troubled in minde with a world of businesse crosses and afflictions and so laden in soule with sinnes misdeedes and iniquities that they are more in number then the sand that is on the Sea shore But the onely remedy to these sicknesses is to have our recourse to Gods mercie which is the sacâ—ed anchor of our hopes the haven of our salvation and the eternall residence of our incomparable and incomprehensible felicities And let us hold for certaine and infallible that wee shall never bee refused by his sacred goodnesse which calleth out aloud unto us Math. 11. â—8 come unto me all ye that are troubled â—nd â—eâ—vie laden and I will ease you take my yoake upon you for it is â—ight and ye shall finde rest to your soules his yoake is nothing else but the affliction weakenesse and necessity of the poore that is the yoake he commandeth us to beare that is to 〈◊〉 we â—ust take off the loade of misery and calamity from the poore to lade it upon our owne shoulders and wee shall finde that his yoake is easie and his burthen light because he will then augment our strength and will make us so able to beare it that we should be sorrowfull ever to cast it off againe As a King findeth the waight of a crowne but small when it is upon his head by reason of the wealth honour and power that follow the heavinesse of this burthen as hee would never leave his Kingdome his power and his Empire for the waight of a Sâ—epter seeing they make him honourable to his Subjects and feared of Strangers so that faithfull man which hath compassed and environed his forehead with the crowne of love to his neighbour that hath adorned his hand with the Scepter of charity to the needy and miserable hee without doubt shall finde rest in his soule which is the fulnesse of all felicity Now since such great and admirable effects since so excellent profits and advantages proceede from our mercie charity and bounty to our neighbour since in the practise of it wee finde our felicity which consisteth in the love which God beareth unto us in the confirmation of the pardon for our offences since againe God assureth us
eternall And so from those two places joyned to our Text this conclusion followeth that To see God know God and have eteâ—nall life are the same thing As the Angels then see the face of God even so shall we also see it for that blessed sight is reserved for a recompence of our faith as Saint Iohn in his 1. Epist. 3. Chap. When he shall appeare we shall be like him for we shall see him face to face Not that we must imagine that God hath any members although it be said that man is made in the image of God for that is thus to be understood that man hath beene created in perfect justice and innocencie after the example of God But by this face of God we must vnderstand with the Scripture the Church and the Fathers and namely Saint Augustine in his booke Decivit Dei the manifestation of his glory and a perfect knowledge of his wonderfull mercie which he will communicate unto vs. It is a hard question and difficult to handle Whether the Saints after the Resurrâ—ction shall see God with their corporall eyes after they be glorified so Iob saith In my flesh shall I see God there Iob prophesieth the Resurrection of his body but hee doth not say I will see him by my flesh and if he had it might have beene understood of Christ that shall come at the last judgement in the sight of all but his meaning was that when hee should see God hee should be in his flesh though the wormes and corruption had devoured it Saint Augustine is excellent upon this subject saying We shall see God with our corporall glorified eyes as we see the life of a man by his living actions not seeing life it selfe so is it likely that being enlightened by a heavenly and divine light we shall be able to see the Creator of all things both in them and himselfe so doubtfully the learnedst speak of it In the 5. Chap. of the 2. booke of Kings we reade that Elisha after that he had healed Naaman the Syrian saw Gehazi his servant take Presents from him although hee were beyond the common reach of the sight and when Gehazi was returned he said unto him Went not my heart with thee when the man turned againe from his Chareâ— to meet thee Now if this Prophet hath bin able to see the actions of his servant although absent from him how much more shall our glorified bodies see all when God shall be all in all Now Elisha saw this action of his servant either by a speciall revelation from God or by the sight of a spirituall imagination of the Prophet that shewed him the thing after which manner he knew the most secret counsells of the King of Syria We speake of these things as blind men doe of colours wee finde no certainty of them any where the Fathers themselues speake so obscurely of them they goe as softly on in the handling of this question as if they trod on thornes they grope along as if they went in the obscure darknes of the blackest night hardly can you finde two agreeing together and which is more strange not one that is agreed with himselfe and indeed how should a worme of the earth the dwelling of errours the subject of ignorance know or comprehend that great God which is the fountaine of all knowledge and the bottomlesse and shorelesse Ocean of wisedome and prudence It is true that when our soules shall be blessed with that eternall happines that they shal enjoy the divine vision in which consisteth our chiefest felicity we shall then see God as he is but to conceive and comprehend the infinity of his being it will be altogether impossible to us Those that sayle in the maine Sea which way soever they looke finde no other object but the heaven or the waves their sight being too weake to penetrate to the bottome or to view the shores Even so shall we see God and know him as farre as it shall please him to enable us but so farre shall wee be from compreheâ—ding him that he doth comprehend us and wee should then be no more seene there then a drop of wine in the Ocean Saint Baâ—ile handling this question in the Epistle to Eâ—moniuâ— hath an excellent comparison from the least to the greatest If we cannot comprehend the composition of a Pismire for the smalnesse of it how shall wee comprehend the infinite greatnesse of God We shall comprehend it indeede but it shall be as spunge cast into the Oceâ—n which is filled quite with water but is overcome and compassed round about by it I should want time rather then matter to speake on a subject so high and excellent wee should never have done if we should propound and resolue the infinite number of arguments and opinions moved upon this question of our sight of God But for us let us hold as the Mathematicians doe linea recta est brevâ—ssima that the straiteâ—â— line is the shortest and in this the shortest way is the surest let us turne neither to the right hand nor to the lefâ— from the certaine way of truth taught unto us by the truth it selfe to wit by Iesus Christ in our Text saying Blessed are the pure in heart for they shall see God Let us then purifie our hearts and cleanse our soules from the filthinesse of sinne and from the spots of iniquity let our consciences bee white as snow and cleane as washed wooll let us take the firme and inviolable oath of Alleageance to our God and let us not suffer Satan our mortall enemie to take possession of the fort of our soules of the hill of Syoâ— that is of our consciences let us not suffer him to make a breach in that vow that we vowed to his obedience at our first reception into the Church by Baptisme and so wee shall be washed seaven times in the Iordan of repentance and of contrition for our faults when we have put on the white roabes of holinesse justice and iâ—nocencie we shall be invited to the Lambs wedding we shall sit downe at table with the Kings sonne wee shall be abundanâ—ly filled with the dainties of his house and shall drinke in the river of his delights In a word when like the high Priest we have left off the habits of our naturall corruption and put on the white and cleane garment of sanctification for our selues of love for our God of charity for our neighbour then even then the gate of the most holy place which is heaven shall be opened unto uâ— wee shall see Gods Majestie not darkly and as in a clowd as it hath long appeared to our fore fathers but rather as a bright shining Sunne whose vertue shall enlighten us whose love shall warme us and â—hose compassions shall animate us at whose sight wee shall be vivified consolated and glorified For hee will enrowle us among his Angels will make us Citizens of heaven and impatriate us to be absolute
wrath is like the roaring of a Lyon and against which who can subsist and that his mildnesse is like the morning dewe When the Sunne passeth through the Zodiack and is entered into the signe of Leo we endure unsufferable heat so when wrath is joyned with power and some likelihood of reason it produceth strange effects The Lyon is a beast of an exceeding hot complexion which causeth in his mouth so strong an infection and stinke that when hee hath devoured the halfe of his prey that which he leaveth is suddenly putrified and corrupted this eternall fire is so violent in this beast that it is commonly the cause of his death happening by the corruption of his bowels Is not this a lively Embleme and representation of the cholerick man whose slandering tongue is so venomous and stinking that it corrupteth and infecteth his neighbours good name if he touch it never so little in a word wrath is a black and burned humour that not onely corrupteth the body but also killeth the soule In the law of Moses those birds that had crooked clawes anâ— lived by prey were not to be eaten nor sacrificed under the shadow of this figure let us light this torch of truth that all that suffer themselues to be carried away by wrath that gape after revenge and hatred are uncleane before god and unworthy to be offered to him in sacrifice If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee Leave there thy gift before the Altar and goe thy way be reconciled to thy brother saith our Saviour Math. 5.23 And the royall Prophet sayes Bloodie men are abomination to the Lord Psal. 5.7 Hitherto wee have seene the horrour and mischiefes of warre with some of the fruits she commonly beareth to wit cruelty eldest daughter of this terrible monster now let us contemplate a while the picture of peace her contrary and let us tast with delectation the sweetnesse and excellencie of the inestimable fruites which she beareth propagates in the hearts of peacemakers which are so great that St. August saith Tantum est pacis bonuÌ„ ut in rebus terrenis nihil gratius soleat audiri nihil desiderabilius concupisci nihil postremo possit melius inveniri Peace is so great a good upon the earth that no pleasanter thing can be heard nothing more delightfull desired and nothing better found Saint Bernard in the 9. Serm. on the Lords Supper speaketh thus of it The peace of this world is in the which whilest we dwell we vanquish our enemies wee love one another and judge not of those things that are hidden from us that peace which shall bee in the world to come shall be when wee shall raigne without enemies where one shall not be of contrary aduice to the other in a word where all things shall bee knowne and open to every one and endeth thus Iesus Christ is this true peace because hee hath reconciled us to God his Father by the inestimable price of his blood Saint Augustine in the Sermon of the word of the Lord speaketh thus of it Pax est serenitas mentis tranquillitas animi simplicitas cordis vinculum amoris consortium charitatis baec est quae simultates tollit bella compesâ—it iras comprimit superbos calcat humiles amat discordes cedat inimicos concordat cunctis est placida nescit extolli nescit inflari hanc qui acceperit teneat qui perdiderit repetat qui amiserit exquirat quoniam qui in cadem non â—rit inventus a patre abdicatur a Filio exhaerâ—datur à Spiritu Sancto alienus efficitur necad haereditatem Domini poterit venire qui testimonium pacis noluerit observare These be golden words deserving well to be knowne and to be exactly obserued Peace saith hee is a calmenesse of the understanding a tranquillity of the minde simplicity of the heart the bond of peace the practise of charity it is peace that taketh away quarels endeth warres appeaseth wrath treadeth the proud under foote loves the humble paci fieth the quarelsome agreeth the enemies which is gracious to all which is not high minded nor proud which whosoever hath received let him conserue it who so hath lost it let him seeke and recover it for hee that shall not be found in it is disclaimed by the Father disinherited by the Sonne alienated from the Holy Ghost nor shall hee ever attaine to the Lords inheritance that would not obserue the bonds and testimonie of peace Now we haue heard these two pillars of the Church of God let us hearken to himselfâ— speaking by the mouth of his chosen vessell Coloss 3.15 Let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull And Philip. 4.7 The peace of God which passeth all understanding keepe your hearts and mindes through Iesus Christ. And that which should most bind us to love this Peace is the soring or head founâ—aine from whence it sloweth for as the warre of sinne proceedeth from the wicked one so the peace of our consciences commeth from the Father of eternity from the King of mercy as wee read 1. Thessal 5.23 The very God of peacâ— sanctiâ—ie you wholly This peace of conscience is a marke and an effect of our iustification by faith as wee reade Rom. 5.1 Therefore being justified by faith we have peace with God through â—â—r Lord Iesus Christ. All these places should induce and incite us to the practise of peace since the recompence promised to it is so excellent In a word let us shut the gate of peace with that saying of Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace is the greatest good can happen to men and warre the greatest hurt Blessed are the peacemakers for they shall be called the children of God This word peacemaker is diversly interpreted by Authorâ— for some hold that those are they which live justly and who by their actions never provoke the divine Iustice. Others as August hold that those are meant which possesse a very peaceable conscience that is that are not agitated by the troubles of sinne Others beleeve that those are they that are not Authors of quarrels and dissentions Others understand it of those that forgive freely the injuries and wrongs done unto them as Hilarius The last and most likely to be the best opinion of the which number are Chrysostome Euthymius and Theophylacte is that the true peace-makers are those that are themselues and in themselues peaceable and pacified and that besides that try their uttermost endevours and power to compound differences and to introduce peace where dessention disorder raigne And this interpretation commeth nearer to the Greeke word of our Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi pacemfacientes aut conciliantes Those that compound quarrels and this interpretation is also very convenient to the charge and duty which was enjoyned the Apostles to whom Iesus Christ spake these words who were to