right of disposition to mention this by the way is I confess a far higher favour from God and more valuable then the right of receiving it vested by him in the poor The Scripture from place to place speaketh according to the tenour of these things investing the poor and needy with a right and title to the rich mans superfluities and declaring the acts of Mercy usually so called in these men are in true consideration but acts of justice or of righteousness With-hold not good saith Solomon from those to whom it is due or according to the former Translation better agreeing here with the Hebrew as the new Translators themselves acknowledge in the margent from the Owners thereof Junius and Tremellius translate ab iis qui opus habent i. e. from those that have need and gloss the Original expression thus cujus nimirum cohibiti boni Dominum illum efficit necessitate te dispensatorem Deus i. e. Of that good which thou with-holdest or keepest back God by his necessity maketh him the master or owner and thee the steward or dispenser And upon this account it is as these Translators likewise give notice upon the place now touched that mens alms or works of mercy are in Scripture called their justice or their righteousness a Compare Psal. 112. 9. with 2 Cor. 9. 9 10. He hath dispersed he hath given unto the poor {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} His RIGHTEOUSNESSE remaineth for ever And so vers. 10. Multiply your seed and increase the fruits of your RIGHTEOUSNESSE So Matth. 6. 1. where we read Take heed you do not your almâ— before men c. the best Greek Copies instead of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Alms read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Justice and Beza rendreth it accordingly Attendite ne justitiam vestram excerceatis c. Yea and Calvin acknowledgeth this reading Thus also Deut. 24. 13. Moses from God promiseth or declareth that the delivering back of the poor mans pledge before the Sun goeth down shall be RIGHTEOUSNESSE unto him that shall thus deliver it before the Lord meaning that it should be accepted by God as an act of mercy unto the poor So then rich men and they who have this worlds goods and yet shall shut up their compassions against their Brother that standeth in need are not only uncharitable and unmerciful but unjust also companions of thieves and these of the worst kind sacrilegiously with-holding that which God himself hath signally consecrated and set apart for the use and comfort of the poor and indigent of the world And since according to our common saying the Receiver is as bad as the Thief it is no marvel that the children and posterity of so many great rich men receiving estates so desperately incumbred and entangled with that which of right belonged unto other men and these of that sort of men whom of all others it is most dangerous to injure or affront I mean the poor whose Protector and Avenger God hath solemnly declared himself from Heaven it is no marvel I say that the inheritors of such ill-conditioned estates should reap so little comfort of them whilest they keep them and should so frequently be shaken out of them before they die Let this consideration then be laid to heart with the former to break that iron sinew of unmercifulness which is found in the hearts of any of us Know ye not saith the Apostle that the unrighteous shall not inherit the Kingdom of God Be not deceived c. a And if God be the Avenger of all such who go beyond and defraud their Brother in any thing b as the holy Ghost pronounceth him to be and it be a most dreadful thing to fall into the hands of this Avenger let the consideration be as an alarum from heaven to awaken us throughly unto that great and important duty whereunto we have been exhorted to commiserate the indigencies of the poor and to take them into part and fellowship with us in our comforts The duty might be bound upon the consciences of men and women with many more such spiritual bands as these but I trust that is even by these bound so close and fast upon yours that it will not break loose from them at any time FINIS a 1 King 4. 31. a 1 Tim. 6. 17 18. b Ibid. Psal. 115. 17 Heb. 11. 4. b Prov. 31. 1. c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Euripides Phoenissis Haec Cicero it a reddidit Si jus violandum est regnandi gratiâ violandum est aliis rebus pictatem câ—las Difficile est Satyram non scribere Juvenal a See 2 Tim. 3. 16. Prov. 18. 22. Phil. 2. 22. Doctrine a Mat. 19. 23 24. Mark 10. 23 24. b Eccl. 5. 9. What mercy it is of which the Text and Doctrine speaks Scripture-proofs of the Doctrine a Eph. 6. 10. Reason 1. a Mat. 5. 44. 45. b 1 Joh. 4. 7. c Gal. 3. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Gal. 5. 6. Reason 2. a 1 Cor. 13. 7 a Eph. 3. 17. 18. Reason 3 a Psa. 50. 21 a Psal. 50. 21. b 1 Joh. 4. 17 Reason 4. c Psal. 11. 7. d 1 Cor. 13. 7. Reason 5. a Mat. 5. 16. b Joh. 9. 24. c Mat. 15. 30. Reason 6. a Jam. 1. 13. b Pro. 19. 17 a 1 Joh. 3. 17 a Luk. 6. 38. Instruct 2. a 2 Kings 13. 19. b Eccl. 11. 2. c Prov. 11. 25. Instruct 3. d Eph. 4. 14. Instruct 4. a Pro. 27. 7. b Job 6. 5. c 1 Sam. 28. 6 7. a Eccl. 5. 13. b Luke 17. 9 2d Vse Reproof a Mat. 16. 26. b Pro. 11. 26. c Mat. 25. 41 a Job 31. 32. Mic. 17. 18. Motive 1. a Ps. 18. 25. b Mat. 6. 14 Motive 2. c Ps. 41. 1 2. d Eccl. 11. 2. Motive 3. a Mat. 25. 34 35 6. b 1 Tim. 6. 17 18 19. Motive 4. Esa. 58. 6 8. b Esa. 1. 5 6. c Esa. 58. 9 â— 11 12. Motive 5. a Luk 2. 4. Motive 6. a Quamâ—brem hac beneficia in Scripturis appellantur justicia The Heathen mans observations De male quaesitis vix gaudet tertius haeres an ill-gotten estate seldom comes to the third heir But Christians may observe that De male servatis vix c An Estate ill kept by him that got it is commonly dispers'd and vaâ—ished before the third heir os the race comes at it a 1 Cor. 5. 9. b 1 Thes. 4. 6.
feet It is the frequent manner of the Scripture to use words of a general signification and which ordinarily signifie the species or kinds of things indefinitely in an emphatical sense viz. for that which excelleth and is eminently considerable in its kind In the last verse of the fourth chapter of this Epistle it is said Therefore to him that knoweth to do good and doth it not to him it is or there is sin i sin of a great demerit or of high provocation in the sight of God For otherwise it is sin to men simply or in some degree not to do good whether they know to do it or no as is evident from our Saviours decision of the case Luk. 12. 48. So when God discourseth with Job about that kind of creature which we call the Horse Job 39. 19. Hast thou given the HORSE strength Hast thou clothed his neck with thunder The glory of his nostrils is terrible c. with much more of like import by the word Horse here he doth not mean any kind of Horse or every thing that may properly or truly enough in ordinary language be termed an Horse the greatest part of Horses have neither part nor fellowship in this description but he speaks of an Horse that is high of mettle strong of limbs full of courage c. In like manner when the Apostle commends love or charity 1 Cor. 13. by that great variety of the signal effects of it here mentioned as that it behaveth not it self unseemly seeketh not her own beareth all things believeth all things hopeth all things c. he doth not by Love or Charity mean this Grace in any inferiour weak or low degree but in her strength and some considerable advance in the soul Other instances of this kind the Scâ—ipture affords many a So then when we hear the holy Ghost speaking thus gloriously of mercy as that it rejoyceth against judgement we must conceive him to speak of it nor simply or absolutely as it is such a Grace or holy affection in respect of the kind of it but as hath been already said as it is such in degree also and in some considerable elevation in the soul It followeth Rejoyceth against judgement {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rejoycingly gloryeth over or against judgement It is somwhat a like expression for sense and import with that Job 5. 22. At destruction and famine thou shalt laugh that is thou shalt be confident and herein take great contentment that these shall not endanger or hurt thee as they are like to do the generality of men Or like that Mich. 7. 8. spoken in the name of the Church of the Jews to her enemy Rejoyce not against me O mine enemy i. Please not thy self take no such contentment in my present afflicted and low condition as if I were never like to be again in a capacity of quelling thy pride or avenging my self on thee as it follows when I fall I shall arise meaning that she should get up again and recover strength to make her part good with her So when it is said mercy rejoyceth against judgement the meaning is that mercy so understood as was lately opened qualifieth strengthneth enableth the Person in whom it is found to be confidently secure that he shall receive no prejudice or hurt by the judgement of God by that judgement which God shall pass upon the world in the great day and under which the greatest part of the world will fall and never rise more There is scarce any thing more usual in the Scripture then to ascribe that to the quality or form which properly belongeth to the subject qualified with it or which is much the same to put the abstract for the concrete As in those passages lately mentioned Charity beareth all things believeth all things hopeth all things c. the meaning clearly is that charitable persons or men and women richly endued with charity do all these things by vertue of that excellent endowment Thus Rom. 11. 7. The Election hath obtained it i. all those whether men or women who believe and hereupon by vertue of the eternal Decree of God in that behalf are separated from others and made an Elect or choice generation of persons unto him have obtained it meaning righteousness or justification Thus also some understand and haply not amiss that Rom. 10. 6. But the righteousness which is of Faith speaketh on this wise Say not in thy heart who shall ascend c. The righteousness which is of Faith i. Persons justified by Faith by means of this their Faith are wont to encourage and speak unto men thus Say not in thy heart who c. So then the true and entire sense and import of the words before us riseth thus Merciful men men whose hearts and hands are much exercised in doing of good in shewing mercy by means of the Conscience or consciousness of this God-like disposition in themselves and the regular actings of it are or lightly cannot but be full of a joyful and blessed security that they shall stand in the great judgement of the world and find favour and acceptance in the eyes of the Judge when all unmerciful covetous and hard-hearted wretches shall fall under it and be ground to powder by it If there be any thing further requisite for the due understanding of the words notice may be given of it upon occasion in the sequel The only point of Doctrine that we shall commend unto your Christian attention from the words as they have been opened is this A rich and blessed assurance of salvation is the genuine and proper result or fruit of much mercy Or if you please the Doctrine may be conceived in this or the like tenour of words agreeing in substance with the former A person rich in works of mercy is or readily may be joyfully secure and this upon good ground from perishing or that he shall not perish in the condemnation of the world First to prevent mistakes if it may bâ—â— we shall a little further explain the Doctrine unto you in some particulars 2. We shall consult the Scriptures for our better establishment in the Truth of it 3. We shall endeavour to demonstrate the truth of it from its proper grounds and principles 4. And lastly the time permitting we shall as God shall enable joyn the spirit of the Doctrine and your Consciences somwhat closer together in a way of Use and Application For the first there are 3. particulars wherein the Doctrine requires some explication 1. It is not to be understood as if it entituled rich men only to that glorious security from condemnation of which it speaks or as if they alone were in a condition to perform works of mercy and men that are poor and low in the world excluded from all part and fellowship in that happy business For certainly even the poorest of men and women are capable of shewing mercy as well as the rich though
former verse as also from the clause immediately following In this love he saith there is no fear i. e. with this love or where this love is there is no fear viz. of condemnation or rejection by God The reason follows by way of Antithesis but perfect love i. e. because love when grown to any good degree of perfection casteth out such fear out of the same heart with it And the reason saith he why love carrieth this opposition in it unto fear as viz. to eject and cast it out of the soul is because fear hath punishment or torment implying that the nature of love goodness and mercy is so rich sweet and God-like that it will endure nothing that is afflicting or tormenting neither in others as far as it is able to relieve them but especially not in its own subject in the same person where it self resideth This for proof of the Doctrine from the Scriptures Proceed we to the further demonstration of it by principles and grounds in Reason First a spirit of mercy acting regularly and bringing forth fruit in due season must needs breed that good blood in the soul which the Doctrine speaks of bless men with a glorious security at least with a rich capacity of being secured against judgement and fear of condemnation because it renders them like unto God and this clearly to their own sense and in their own understandings in such things or respects upon which they are declared and owned by him in the Scriptures as his children But I say unto you saith our Saviour to his Disciples Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you that you may be the children of your Father which is in Heaven For he maketh his Sun to rise on the evil and the good and sendeth rain on the just and unjust a It is the manner of the Scripture to call persons the children of those whom they resemble in their Genius or ways Thus they who resemble Abraham in his Faith are termed Abrahams children and so Abrahams Seed Luke 19. 9. Joh. 8. 39. Rom. 9. 8. Gal. 3. 7. c. And those who resemble the Divel in his wicked disposition and practises are termed his children Ioh. 8. 44. Act. 13. 10. 1 Ioh. 3. 10. See more of this notion Ezek. 16. 3. Isai. 57. 3. But those who resemble God in his goodness and mercy unto men are not termed his children upon the bare account of such an imitation but rather because they are partakers of the Divine Nature as Peter speaketh and have been spiritually begotten of him Beloved saith John Let us love one another for love is of God and every one that loveth is BORN OF GOD and knoweth God b And whereas men are said to be the Children of God by Faith in Christ Jesus c the faith by which they become his children is onely such a Faith which hath the works we speak of works of goodness and mercy always in the womb and heart of it and upon occasion in the hand of it according to the Apostles own explication of himself in such sayings as this For in Christ Jesus i. e. under the Gospel or under the profession of Christ come in the flesh neither circumcision availeth any thing viz. towards justification or salvation nor uncircumcision but faith which worketh or rather which is operative or working i. e which effectually disposeth and inclineth thethe person in whom it resideth to work by love a clearly implying that such a Faith which is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} very operative for such is the import of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by love or through love both unto God and men availeth every whitis little either to justification or salvation as circumcision or uncircumcision themselves But this by the way Now then if works of goodness and mercy declare and avouch men and women and this in their own consciences to be not only followers of God in his ways of greatest delight but his children also partakers of his nature they cannot lightly be in bondage under any servile jealousies or fears of being condemned or destroyed by him Men that are evil as our Saviour remindeth us yeâ—know by the instinct and teachings of nature to give good things unto their children c. so far are they from destroying them How then can it enter into the heart or any man that God who is full of love and all goodness yea goodness it self and so acknowledged by all men should abandon his chitdren who are are really and truly though spiritually descended from him and who avouch their Heavenly parentage in the sight of the world by doing the works of their great Father that he I say should abandon such children as these unto perdition unto the vengeance of eternal fire A second reason of the Doctrine is when a mans heart is enlarged in mercy kindness and love to those that stand in need so that doing of good unto such is a thing connatural and pleasing to him comporting with his Genius and disposition he is in an advantagious posture hereby to take impressions of a belief that like gracious and merciful dispositions are to be found in others also according to that of the Apostle charity or love beleeveth all things hopeth all things a i. e. effectually inclineth or disposeth the persons qualified with it to beleeve and hope the best concerning others upon any competent and tolerable grounds for either and where reasons are not pregnant or convincing of the contrary Especially a man by means of such a frame and temper of his own heart and spirit as that we speak of is richly prepared to entertain the report of the kindness and mercy of the goodness and love of God in the Gospel For he that is conscious to himself that he himself is graciously and mercifully inclined can freely pardon those that have injured or offended him can freely minister unto the necessities of those that stand in need must of necessity beleeve that God is above him in all these excellencies more gracious more merciful c. which we know is the tenor and substance of the Gospel or else make himself if not superior yet equal unto God in those things which are his greatest glory in the eyes of his creature Now this the conscience of every man and woman naturally trembles and abhors to do Therefore he that is large-hearted and open handed in mercy kindness and goodness unto men hath space and roomth as it were within him to receive and give entertainment unto that great Salvation which the Gospel brings and offers unto the world together with all the Heavenly retinue of the grace love goodness mercy and bounty of God which accompany it all which being received into the soul by Faith joyn hand in hand to secure him against
plentifully assert the love which God beareth unto all righteousness of which mercy is and so the Scripture maketh it a principal part or member Yea and nature it self teacheth every man this further that the more any creature excelleth in any of those worthy dispositions which he loveth he loveth this creature proportionably the more The righteous Lord saith David loveth righteousness and then subjoyneth his countenance doth behold the upright or those that are righteous c meaning that he looketh after them and beareth respects of grace unto them So then that being a known property of love which the Apostle mentioneth amongst many others viz. to think no evil d i. e. to restrain its subject from intending hurt in one kind or other to any person unto whom it is born they who know that God loveth mercy and merciful men as all men generally do and withal know that themselves are merciful which all they that are eminently merciful cannot lightly but do have no ground at all to fear that God intendeth evil towards them least of all that greatest of evils condemnation or the vengeance of eternal fire This for a fourth Reason Fiftly Hell is as it were the great draught or jakes of the world into which there is nothing to be thrown or cast but that which is filthy noysom and unclean and which would be offensive unto God and render the state and condition of holy and good men the Sons and Daughters of God less desireable and delightsome unto them if it were not separated from them and cast in there Jewels or things of value pleasure and delight are not wont to be thrown upon dunghils or into noysome Vaults the use whereof only is to receive and keep that a-part and at a distance from men which being neerer hand and in view would annoy them and render their lives uncomfortable Least of all are men wont to dispose of such things into any of these dishonourable receptacles which are most necessary for the comfort and well being of many Now the Sons and Daughters of Mercy are both Gods Jewels and mens they render God himself full of beauty pleasantness and desirableness unto the world Let your light saith Christ so shine before men that they may see your good works and glorifie your Father which is in Heaven a As the Jewes directed him that was born blind after they had been inform'd that Christ had opened his eyes though upon a wrong and wicked pretence Give God the praise we know that this man is a sinner b So we knowing that men generally being left unto themselves and led by the spirit of the flesh and of the world are sinners are covetous unmerciful heard-hearted c. when we see the pleasant and lovely works of mercy and goodness putting forth themselves plentifully in them we cannot quitting our selves like men but acknowledge God to be the Author and Father of these works in them and consequently to be most gracious lovely and desireable himself The holy Ghost takes notice that the multitude wondred when they saw the dumb to speak the maimed to be whole the lame to walk and the blind to see and that upon this they glorified the God of Israel as knowing and considering that it must needs be he who by his grace and power had made this happy change in the sad conditions of these miserable men But when men shall see of the stones of the Earth children raised up unto Abraham and Wildernesses turned into Rivers and dry and barren grounds into water-springs I mean when they shall see men and women who sometimes were or atleast were in danger of being as empty Vines bringing forth fruit onely to themselves great self-lovers self seekers hard of bowels eaten up with the zeal of this present world regardless of the sorrows miseries necessities extremities of others c. when men I say shall see such persons as these to be transformed and renewed in the frame of their hearts and spirit of their minds as that now they are full of mercy tender-hearted of earning bowels fruitful in good works travailing in birth with the peace comfort joy of their generation and of all round about them these being matters of far greater dignation from God then the other and not resolveable into any other Author or cause but himself cannot in reason but turn to a richer account in glory unto him from men then those things for which we heard that the multitude glorified the God of Israel Thus then we see how merciful men are Gods Iewels commending and setting him forth with beauty and pleasantness of glory unto the world In this respect there can be no ground of fear that he should cast them amongst the retryment and filth of the world into the great sink or common sewer of Hell Again the persons we speak of the generation of the merciful are so far from being any offence upon the holy Mountain of the Lord or indeed upon any mountain of the world that they are desireable and pleasant in the eyes of all flesh they are the deliciae generis humani the delight and darlings of mankind The Common-Wealth of the Israel of God rejoiceth greatly over them and cannot flourish or well stand without them So that there is not the least cause of the least jealousie or fear unto any of these that their casting into Hel would be any gratification or accommodation unto the Saints but rather as a sword passing through their soul or a grievous dismembring of their body Thus security from the wrath which is to come compasseth the generation of the merciful on every side Sixtly To the Friends of God and those who stand close to him in those exigencies or cases of necessity as they may be called unto which he hath voluntarily and according to the prescript of his own wisdom exposed himself in the world there is no occasion of fear to be condemned by him but all grounds of the greatest security in this kind that can be desired Though men of degenerous and ignoble spirits who are servile to unworthy ends may sometimes sacrifice their best friends yea even those whom they know to be such upon the service of some dishonourable project or design yet the common light of reason and conscience in men abhors to conceive or suspect any such thing in God in whom all things are most excellent and desireable and no shadow of the least imperfection or unworthiness in him who moreover as the Scripture informeth us concerning him is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cannot be tempted of evil a all his ends are most honourable and just nor do any of them require of him the least unworthy action much less the ruin and destruction of his friends for their accomplishment Now that persons mercifully disposed and such who in Davids Language consider the poor and needy are the friends of God and stand by his Interest the
make all his true-born children all her sons and daughters free from fear of wrath and condemnation then are all such most worthy reproof and this with much severity who do not lift up their hearts unto her service and stretch forth their hands to that work which she commendeth unto all men for their unspeakable benefit and advancement unto an estate of such happinesse and peace To the far greatest part of men and women in the world mercy is little lesse then a mystery their soul never entred into the secret of it and they that are Christianly exercised in the wayes thereof may say unto them We have meat to eat which you know not of We live like Kings and Princes upon the sacrifices which we have offered of our substance unto God in ministring to the necessities of the poor in feeding the hungry in cloathing the naked c. whereas you are in danger of being eaten up and consumed with cares and fears and sad expectations under all that abundance which you possesse With that which we give we purchase a setled constant and daily revenue of heavenly comfort and peace and so injoy that which wee have parted with upon far better terms then wee could have possessed it You on the contrary by shutting up your Compassions from the importunate cries of the miseries and extremities of the needy cast in your whole estates into the Divels Treasury and consult to your selves both the present torment of the fear and the future torment it self of suffering the vengeance of eternal fire The truth is that men hard of bowels and who have abundantly in their hand but want in their heart wherewith to strengthen the hand of the poor may well be compared to Horse and Mule which as David saith have no understanding For what can argue a greater a sadder defect in reason judgement and understanding then for men and women to purchase shame and sorrow and fear and in the end misery without end with that price which is put into their hand for their high advancement in joy and peace and blessednesse for evermore What our Savior demandeth concerning the gaining of the whole world may upon the same sad and serious account be demanded concerning the possessing or keeping it For what is a man profited if he shall possesse and keep to himself whilest he lives the whole world and lose his own soul a And this is considerable that a desire or indeavour to gain the whole world is not more threatning nor indeed so much altogether of the losse of the soul especially of the losse of it upon the hardest and most grievous terms of losing it as the hoarding and keeping of it to a mans self by unmercifulnesse when he hath gained it I no where read that he that desireth or attempteth to gain the whole world shal lose his soul much lesse that he shall lose it with such a losse which shall be more intolerable then the ordinary losing of souls will be unto men But I read as much concerning him that shal keep the world or a part of it onely to himself as both these amount unto in the words immediately before my text But he shal have judgement without mercy who hath shewed no mercy As he that with-holdeth Corn not he that hath Corn nor he that taketh the best the most provident and industrious course he can to fill his Barns and Granaries with Corn is the man whom the people will curse b So neither are they that have Silver and Gold and the good things of this world in the greatest abundance nor they whose hand is diligent to make them rich the persons to whom Christ will say at the great day Depart from me ye cursed into everlasting fire c but they will be found the Children of this most heavy and insupportable curse who shall with-hold their riches and neither give meat unto Christ when he is an hungry in his members nor drink when he is thirsty nor cloathing when he is naked nor minister unto him according to the necessities of his Saints and servants in every kind Cruel hard-hearted and unmerciful men will be hurl'd with greater indignation by the irresistable hand of God into the Lake that burneth with Fire and Brimstone for evermore then any other kind of sinner whatsoever He who hath shewed no mercy is nominated as the onely kinde of sinner that shal have judgment without mercy unmerciful men wil be known from amongst al the children of wrath that for all other kinds of wickednesses abhominations shal be cast together wth them into Hel by the loudness of their roarings through the extremity of the torments wth they are like to indure above them all {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I am grievously tormented cries out the unmerciful wretch who had neglected poor Lazarus in this flame And the Lord tels those unmerciful ones that shal appear at his left hand in the day of judgement that they shall be beaten with those very rods which the severe hand of God prepared for the Devils back and for the backs of his Angels Depart from me ye cursed into everlasting fire prepar'd for the Divel and his Angels Mat. 25. 41. This for Reproof The Doctrine is in the third and last place profitable likewise for exhortation For if mercy in the sence and upon the terms declared bee a Shield of protection to the Souls and Consciences of men greatly delighting in her waies against the dread and terrour of the great day and the final judgement and doom that shal then be passed and given upon all flesh upon what ground or motive more pregnant and provoking then this can men or women be exhorted unto that great Christian exercise I mean works of mercy Who upon such an account wil not be willing yea and more then willing rejoycingly triumphantly willing to cast his bread upon the waters to give portions unto seven and also unto eight to feed the hungry to cloath the naked to visit the sick and those that are in prison to receive strangers to comfort the afflicted to forgive injuries and wrongs in a word to fill the sphere of his activity with the lovely fruits of goodnesse and mercy in every kind The chief Captain of the Garison at Jerusalem spoken of Acts 22. 27. made account that he had done prudently enough in purchasing the Roman freedome though as himself confessed it cost him a great summe of money Alas the immunities of a Citizen of Rome were a dear bargain at the price of two farthings in comparison of that glorious immunity that sacred priviledge and freedome of which the Doctrine speaketh a freedome from the fear of death and of the day of judgement the very hearing whereof maketh both the ears of the World to tremble Yea though this heavenly Prerogative and freedome should be purchased at the high rate of the poor Widdows bounty who cast in {non-Roman} {non-Roman} {non-Roman}
{non-Roman} {non-Roman} her whole livelihood or subsistence into the Treasury of God To be so gloriously strengthened in the inner man that a man or woman may in that high expression of Job go near unto God as a Prince a not to be afraid when he shall hear the sound of the last Trump summoning the quick and the dead unto judgement nor at the appearance of the Judge sitting upon his white Throne nor at the opening of the Books by which all shal be judged to injoy I say a mans self in peace and with an untroubled and undanted spirit under all these high astonishing transactions and doings is a priviledge so transcendently great and sacred that all the Silver and Gold under Heaven and all the precious things of the Earth with them are but as drosse and dung yea lesse then nothing in comparison thereof Yet shal all the true-born sons and daughters of mercy be sed with the heritage of all this glory all shal be light and life and joy and peace with them when the faces of all those who have not strengthened the hand of the poor shal gather blacknesse and the souls of those who have hid themselves from their own flesh shall dwel among Lyons among devouring fears and overwhelmings of dismal dreads and terrours without end Therefore now quit your selves like men and despise not the word of exhortation that hath now been directed unto you you see that in hearkning to it there is great reward Be merciful as your heavenly Father is mercifull so shal no fear of judgement have Dominion over you to torment you But besides this great motive held forth both in the Text and Doctrine the great duty of mercy unto which you have been exhorted might be further recommended unto you by many others Nor is there I suppose any one duty within the whole compass of Christianity wherein the Conscience of a man may be invested with a greater retinue of arguments and motives and these of rich and high import then this of Mercy Bee pleased onely to taste a few of them 1. If you shall with God delight in mercy you shall not be delivered and freed from the fear onely but from the stroke it self from the dreadful and all conâ—ounding stroke of judgement Mercy will not put you into a fools Paradice of security and fearlessnesse of judgement leaving you in the mean time in a condition obnoxious unto judgement but that security in this kind which shal be given unto you shal stand by you and be made good unto you in the evil day There is no condemnation unto the Children of mercy With the mercifull saith David unto God thou wilt shew thy self mercifull a If ye forgive me their Trespasses your Heavenly Father will also forgive you b Mercy is divinely inspired to Prophesie good unto her Children therefore doubtless God will not suffer the words of her Prophesie to fall to the ground 2. Unto mercy is this Grace also given by God even to deliver her friends and Disciples from temporal judgements and evils as well as from eternal Blessed is he that considereth the poor the Lord will deliver him in the time of trouble The Lord will PRESERVE him and keep him alive c. c So again Give a portion to seven and also to eight for thou knowest not what evil shall be on the earth d meaning that what evil or judgement soever shal come upon the place or people amongst whom a man liveth they are likest to find favour and protection from God whose hand hath been upon all occasions stretched forth in works of mercy unto those that stood in need 3. As if it were a smal thing with God onely to exempt the children of mercy from perishing in the condemnation of this world he speaketh unto them of the glory and great things of the world to come and this upon the account of their mercy Then shall the King say unto them on his right hand come ye blessed of my Father inherit the Kingdome prepared for you from the beginning of the world FOR I was an hungred and ye gave me meat I was thirsty and ye gave mee drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me c. a So the Apostle to Timothy Charge them that are rich in this World that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to injoy That they do good that they be rich in good works ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lâ—y hold on eternal life b If rich men wil not simply do good but be rich in good works i. e. abound in doing good and this out of a propenseness and readiness of heart and soul unto these works not grudgingly or as of necessity as the Apostle speaks in a like case hereby they shal take a most secure and safe course though it be secret and makes little shew in the eyes of men as treasures and foundations are both secret and safe at least as safe as men can make them to possess themselves of eternal life 4. Mercy hath not onely the promises of the great things of the world to come but of the good things of this life also as wel as of deliverance from the evil wherein as well the Children also and Posterity of mercifull men as themselves are comprehended Is not this the Fast that I have chosen to loose the Bands of Wickedness to undo the heavy burthens and to let the oppressed go free and that ye break every Yoke Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out to thine house when thou seest the naked that thou cover him and that thou hide not thy self from thine own flesh Then shall thy light break forth as the morning i e. as the chearful brightnesse of the morning succeeds of course and uncomfortable darknesse of the night so shal the prosperity according to the standing Law of my righteous providence forthwith succeed and come in place of thy present afflicted and calamitous condition as it followeth and thine health shall spring forth SPEEDILY as if hee should say whereas at present thy whole head is sick and thy whole heart faint and from the sole of the foot even unto the head there is no soundness in thee but wounds bruises putrifying sores b So that in respect of thy estate in this world thou art like to a man most dangerously sick in the most vital parts and withal most dangerously wounded yea and bruised and besides al this ful of noisome Ulcers sores of whose recovery and health under al these Maladies there is very little or no hope yet shalt thou very suddenly and above all
and fashion you into the same image of Christian worth and desireableness with him The best way to make your selves as little losers as may be by his death is to live by the pattern of his life and to preserve the memory of all that was exemplary in him not so much for story or discourse as for a spur to a conscientious imitation Your day is coming as his is lately past yet a little while and you will all overtake him in the dust If in the mean time your hearts through the Grace of God will serve you so to live as that you may be counted worthy to stand at the same hand of Jesus Christ with him in the great day you and he shall never part company more The God of all Grace shall mightily incline your hearts to desire part and fellowship with him in this blessedness or else deny which I confidently hope he will not the fervent Prayer of From my Study in Swan Alley Colemanstreet May 15. 1655. Your Friend in Christ cordial and faithful to serve you JOHN GOODVVIN To the Reader GOod Reader I was bound with a threefold cord of ingagement to publish the Sermon in thy hand First the memory of my dear friend deceased at whose Funerals it was preached pleaded the law of friendship and by the Award hereof demanded either this or somewhat more monumentous if any such thing had been within my reach at my hand Secondly the solicitations of some of his relations and friends in the name of many more for the publication of it were too considerable to be neglected especially by me yea or by a person of greater breadth in the world then I. Lastly the misunderstanding as I hear of some things by some persons present at the delivery requires a more steady representation of what was spoken to make their crooked things streight The vulgar vote and report of the outward estate of my worthy friend now in an incapacity himself to rectifie mens apprehensions in any thing relating to him hath been somewhat injurious unto the preciousnesse of his memory and this even amongst those who know ground enough wherefore to honour him and onely suppose a ground wherefore they should honour him lesse The common estimate and discourse of his estate surmounting a third part and not a little more the reality and truth of it can seth the proportion of his bequests to appear lesse and so lesse honourable and lovely in the eyes of some the the truth of all things known and considered reason representeth them A twelfth or there abouts sequestred by will out of an estate where there is a wife and several children to be considered is no proportion of disparagement either to the wisdom or piety or bounty of any man especially where a life full of works of mercy hath gone before When those that are rich in this world are charged by God to be rich in good works a the charge questionlesse respecteth rather the time of the lives then of the deaths of such men And when as God himself hath contented himself with prescriptions in general as that rich men do good be ready to distribute willing to communicate be rich in good works c. b for men to undertake to prescribe particulars is a kind of pretending to be wise above that which is written However I wish rather then expect that they who complain that Grantham steeple stands awry would set up a streighter by it and fear that when themselves shall come to the triall they will justifie the truth of the Greek Proverb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. that it is easier to carp then to copy or imitate But whilest others censure certain I am the poor lament and mourn over the loss of their good Benefactor and are like to have cause of greater lamentation for the future unlesse God shall vouch safe to stir up unto them some other one or more like unto him anointed with the like spirit of mercy in his stead Concerning the Sermon-mistakes of some for I do not hear of more then a very few that found what or how to mistake it seems they were jealous that some things delivered trench'd very neare if not too neare upon the Popish Doctrine of justification by works But certain I am that I speak nothing from first to last of works in reference to justification nor did either the subject I had in hand nor the method of my discourse lead me to treat little or much of justification especially not of that justification which consists in remission of sins I am not more clear nor better resolved in my judgement touching the truth of any one Article oâ— Doctrine of Christian Religion then that all the good works in the world were they or could they be perform'd by any one man that hath sinned in the least would not be able to procure the pardon or forgiveness of his sins Pardon of sin cannot be obtained by doing of good but by suffering evil and this by a person who is sinlesse according to the typical representation under the Law of which the Apostle speaks Heb. 9. 22. And almost all things are by the Law purged with blood {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and without shedding of blood there is no remission That justification which consists in the divine approbation of men as well done good and faithful Servant Mat. 25. 21. 23. and so Then shall every man have praise of God 1 Cor. 4 5. of which kind of justification that is to be understood not the hearers of the Law are just before God but the doers of the Law shall be JUSTIFIED Rom. 2. 13. So again Then shall the King say unto them on his right hand come ye blessed of my Father inherit c. Mat. 25. 34. c. this kind of justification I say without which no man shall be saved more then without the other is to bee obtained by good works yet not properly nor so much by the merit of these works as by vertue of the Law of God's most gracious and bountifull acceptation And yet to say or think on the other hand that there is nothing at all in these works or nothing more then in others which are contrary to them to commend any man unto God for his approbation or acceptance is to reflect disparagement upon his wisdom and rightâ—â—â—â—â—â— esse in the establishment of that Law by which they come to be approved and accepted upon such terms Some words possibly might fall from me in my Sermon relating to this justification I mean to the notion matter or substance of it for as for the term or word it self I purposely declined it to prevent mistakes in those that might be weak not having then either time or occasion to open or handle the difference between the two justifications But I have had experience before now of that strein of weaknesse in many professors which makes them unable to
shall pass upon him shall be most insupportable who hath shewed no mercy viz. whilst he liv'd and had opportunity to shew it and then subjoyneth as you have heard in the latter part of the verse and Mercy rejoyceth against Judgement This latter clause manifestly relates unto the former by way of Antithesis or Opposition in which respect the particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is here rather to be construed adversatively then copulatively and would better be translated But then And as it is elsewhere For 1 Cor. 16. 12. whereas it is in the Original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is rendered But BUT his will was not at all to come at this time So likewise 1 Thes. 2. 18. where the Greek hath it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Our Translators give us BUT Sathan hindred us Thus our former Translators {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mat. 13. 2◠translated BUT the care of this life c. And to omit more instances in this kind where the Original John 5. 40. hath it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. they left us in English BUT ye will not c. And thus I conceive the sense of the clause before us would be better accomodated if the words were read thus BUT Mercy rejoyceth against Judgement For then the connexion of it with the former will lie before us in such a tenour of discourse as this He shall have judgement without mercy who hath shewed no mercy but he that shall shew mercy shall not only have a judgement full of mercy yea and which shall upon the matter be made of mercy be all mercy but shall in the mean time before the day of judgement comes be able to rejoyce or glory over it and enjoy himself in a blessed security that he shall not be hurt by it The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here translated mercy is of somwhat a more comprehensive signification and signifieth not only that Christian disposition or affection in men with the fruits or effects of it which we commonly call mercy but several other dispositions also of affinity with this as clemency gentleness love readiness to forgive and forget injuries and the like as these or some of these somtimes likewise include mercy properly so called in their signification And not long since from Rom. 9. 18. we observed that words of a cognate signification are in the Scriptures frequently used promiscuously one for another In the place before us the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may well be conceived by the opposition between the former and latter part of the verse already hinted to import some such Christian affection with the fruits of if as that which in Greek is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which properly signifies usefulness and is frequently translated goodness as Rom. 2. 4. Rom. 11. 22. 2 Cor. 6. 6 c. a worthy principle found in all good men and women enclining them upon all occasions according to that power and means which are in their hand to relieve help and comfort those who stand in need of help from them in one kind or other When I mention this or any other holy disposition of like nature with it I still insert these or the like words with the fruits thereof partly because it is the familiar dialect of the Scripture under words properly signifying some inward affection or disposition only to comprehend together with the affection the actings or effects proper to it as the word Faith frequently importeth together with the inward Grace or principle of Faith in the heart the proper fruits of it also which we commonly call good works or an holy conversation Instances of this kind of Scripture-language besides that mentioned there are without number but we hasten partly also because that which is here ascribed to this heavenly disposition of mercy as viz. that it rejoyceth against judgement of which presently enforceth us so to interpret and understand it viz. as signifying with the inward affection of mercy the outward fruits or works of mercy according to that true and necessary rule in Logick Subject a talia sunt qualia à praedicatis suis esse permittuntur i. Subjects in propositions must be so understood as their predicates or that which is said of them in the said proposition will permit and bear Now we shall God assisting and the time not preventing in the process of our Discourse shew that it is not meerly and barely the inward affection of mercy that is able to raise this glorious effect of rejoycing against judgement but the affection seconded aided and strengthned by her worthy actings and practical exertions of her self according to what our Apostle teacheth us in the very next verse with several verses following concerning Faith Can Faith saith he save a man meaning that it is contrary to all principles as well of Reason as Religion to imagine that an empty and bare Faith not attended with such works which are comly or meet for Faith to bear at least having time and opportunity to bring forth in this kind should ever advance or lift up the creature to such an estate of blessedness and glory as salvation importeth For to this purpose he explaineth himself vers. 17. Even so Faith if it hath not works is dead {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it self is dead i. useless and unprofitable as dead things are to those who have it especially in respect of such great and high productions or attainments as Salvation In such a sense as this mercy also {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and without works may be said to be dead and consequently no ways able to yeild such rich and pleasant fruit as rejoycing against judgement So then mercy rejoyceth against judgement i. Mercy with her children the tree of mercy well laden with fruit growing on it thus rejoyceth Only this is further to be considered that when the Apostle attributes by way of honour and priviledge unto mercy this rejoycing against judgement he is not to be understood to speak of mercy simply or of mercy in any faint or inferior degree though seconded with works proportionable or of such a kind of mercy which is over-shadowed and as it were superintended or over-awed by covetousness nor of a pinching or penurious kind of mercy which is somtimes found in worldly covetous yea and oppressing men as the Pharisees in our Saviours days were wont to give almes as it were of course and yet were covetous and ravening wolves and some men will give a little to stop the mouths of their consciences hoping hereby to keep possession of all the rest with the more peace but of mercy in some degree of her exaltation of mercy which hath her great enemies covetousness and hard-heartedness penuriousness and narrow-heartedness c. under her
evil as hath been said as appears by that which followeth His heart is fixed his heart is established trusting in the Lord meaning that his trusting in God is that which fixeth and establisheth his heart so that it is not it cannot be shaken or tossed up and down within him with those storms and tempests and whirlwinds of fear which are the rending and tearing and tormenting of other mens A feather though it be a very weak and light thing and hath nothing in it self to balast it or wherewith to resist the least puff or whiff of wind yet if it be close and fast knit or bound to a great Rock it pertakes of the stability and firmness of this Rock and can no more be shaken or removed then the Rock it self In like manner a man made of flesh and blood a creature very contemptible in his own strength apt to be shaken and shattered in pieces with sad expectations and fears of what it may suffer from time to time yet being close united unto God and cleaving fast to him in trust and dependance becomes interessed in the security and unmoveableness of God himself This happy posture or condition of soul the Apostle calleth a being strong in the Lord and in the power of his might a meaning that good Christians and true beleevers ought to be as secure as dreadless and fearless of evil notwithstanding their own weakness as if they were themselves invested with the glorious omnipotencie or power of the might of God and had the same means for their preservation and safety in their own hands which now are in his He shall not be afraid saith David further displaying the security or fearless posture of his gracious and compassionate man until he see his desire upon his enemies i. e. until he shall see all those whether persons or things from whence he may be conceived to be in danger of suffering evil so broken scattered and confounded that he shall fully know himself to be out of all danger offuffering from them meaning that he should never be afraid For he that is without fear until he see his enemies utterly destroyed certainly will not be afraid afterwards Now the great and most formidable enemies of the Gracious and Compassionate man as he is a man are Death and Hell or the Grave with their sad and dismal retinue both a parte â—â—te and a parte post before and after Therefore the man now before us Gracious and full of Compassion shall not be afraid i. shall enjoy himself in a blessed tranquillity and security of mind until he shall see his desire on them i. until he shall see both Death and Hell with all their train cast into the Lake of fire Rev. 20. 14. after which he shall apparantly be out of all danger of being hurt by them Why David insisteth upâ—n this qualification full of Compassion in characterizing such a person whose heart should be fixed and established by trusting in the Lord and consequently who should not be afraid c. and why a Person of this character should trust in the Lord and so be established rather then any other man shall be shewed unto you when we come to open the Ground and Reason of the Doctrine In the mean time give me your patience to add a brief passage or two out of the first Epistle of John for your further satisfaction in the truth of the Doctrine We know saith this Apostle in this Epistle c. 3. 14. that we have passed from Death to Life because we love the Brethren That he speaks here in a more particular manner of love to the poor Brethren which uttereth it self after the manner of goodness mercy and compassion appears from the sequel of the context and more especially from vers 17. But who so hath this worlds goods and seeth his Brother have need and shutteth up his Bowels of compassion from him how dwelleth the love of God in him Now then the Apostle as ye heard speaking thus We know that we have passed from Death to Life because we love the Brethren his meaning is that all they who love the Brethren in the sense specified i. express themselves in a way of kindness and mercy to such of the Brethren who are poor and stand in need of their help know hereby i. may readily or easily know hereby have a pregnant ground on which to be built up in this blessed confidence or assurance that they have passed from Death to Life that the bitterness of the wrath and vengeance which is to come is already passed as to them and that condemnation shall not be their portion The 17 and 18. verses of the 4th chapter of the same Epistle are confederate in Notion and Import with the now-opened passage and give testimony to the same Truth In the former Herein saith John is our love or love with us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} made perfect that we may have boldness in the day of judgement because as he is so are we in this world As if he should say this is a signe an argument that our love hath attained some measure or degree of perfection and hath acted its part well when it hath raised us to a boldness or fearlesness of spirit in the day i. against the day of the judgement of the world Or thus the consideration of this great priviledge or fruit of our love when it shall be grown to any strength or perfection is a worthy motive unto us to perfect it or to hasten us to the perfecting of it viz. that by it we shall have boldness or liberty of face {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the day of judgement Now they who at present know they shall have boldness in the day of judgement must needs have even at present a large first fruits of that Harvest It follows because as he is so are we in this world This clause seems to contain a reason or ground of the former assertion and to import that our being found in this world by means of our love perfected like unto God or unto Christ who fils the world with the fruits of his love goodness and mercy is a pregnant reason why we should even at present promise unto our selves boldness in the day of judgement in as much as there is not the least colour for any jealousie or fear that God should condemn those in the day of judgment who have been like unto himself in works of love goodness and mercie works wherein himself most delighteth and this in a place where it is a matter of greatest difficulty and disadvantage for men to resemble him in these viz. this present world where there are so few examples leading or incouragements inducing unto such things yea and very many things greatly discouraging from them The Tenor of the latter of the two verses pointed at is There is no fear in love He speaks of love made perfect as appears both from the