ALthough the Sun in the Firmament is al­wayes very glorious, yet 'tis observed, that this excellent creature, is most glorious in the Morning when it rises, and in the Evening when it sets. The Application of this to Jesus Christ in his Ministery will hold true in a very great measure; for though all his Sermons were highly spiritual and of transcendent worth, yet above all, the First and the Last seem to have the preheminence; (if we may in this without boldnesse make any comparison.)

The First you have laid down here by this Evan­gelist, in this and in the two following Chapters; which is so full and comprehensive, that it contains Per­fectum vitae Christianae modum (as Augustine speaks) 'Tis a Summary of all practical Religion,August. do Serm. Dom. in Monte. John 13. &c. a perfect Model and Plat-form of all Christianity; that as in the Last Sermon you have the sum of the Saints pri­viledges, so in this you have the sum of the Saints [Page 2] duties. In hoc quintum caput irrue­runt immundi porci M Lu­ther, f. 7. in Praesat. ad Enar. in c. 5. ad Matth. Duties, I say; for what is here handled, is not in a way of Counsel only, to some, that do aspire to perfection, and would supererogate (as the Papists would teach us in their Duodecim consilia Evangelica) but in a way of precept or command as reaching to all Christians.

This Sermon begins with that, which all men de­desire to end with, and that is Blessednesse. And our Saviour doth therefore begin with this, that he might the better insinuate himself and his doctrine into the hearts of his hearers,Enar. in c. 5. ad Matth. [...]. Chrys. To. 1. in N.T. Hom. 15. in c. 5. ad Matth. he making it hereby more amiable and lesse grievous to them, (as Chryso­stome observes. Blessedness is that which all desire, but few know, and fewer pursue after in a right way. The old Philosophers like the blinde men in Sodom groped for this door but could not finde it; they did beat their brains to come to the knowledge of true hap­pinesse, but with all their digging could never spring the Mine where this treasure lay.De Civit. Dei l. 19. c. 1. Augustine out of Varro tells us, there were no lesse then 288 Sects amongst them about it: Jesus Christ hath told us in a few words, what it is, and where it lies. That what the learned Mirandula saies of Truth, may here be applyed to Blessednesse. Philosophia quaerit, Theologia in­venit, religio possidet The Philosopher seeks it, the Divine findes it, the true Christian enjoyes it: or, (as we proverbially expresse it,) They beat the Bush, and we under the Gospel get the Bird.

And yet if we look into particulars, we shall finde nothing here in this discourse of our Saviour but Pa­radoxes; Quis unquam vel cogitare potuit, quod in paupertate sita esset faelicitas, V. Avendan. in Matth. for he calls that Blessednesse, which the World calls Misery; and Christs Benjamin is the Worlds Benoni. Blessed are the poor in spirit; Bles­sed are they that mourn, Blessed are they which hunger and [Page 3]thirst, &c. Blessed are they which are persecuted. This is strange doctrine! How can these things be? Are these your blessed men? Is this your blessednesse? then say carnal men, take it to your selves, the Lord deliver us from it. Oh, what an incompetent Judge is Carnal Reason in the things of God! If that might here passe judgement, all this of Christ would be blotted out, and instead thereof such as this put in: Blessed are the rich; Blessed are they that laugh, that feed delitiously, and swim in the streams of plea­sure, &c. The Lord rebuke this Satan of Carnal Reason!

This Ladder of happinesse (the foot whereof is on Earth,Gen. 28.12. but the top reaches to Heaven) is made up of Eight Rounds, which are like the Eight Steps to the going up of Ezekiels Temple.Ezek. 40.31. The Naturalists, when they would speak a quality very intense, they call it Calor ad Octo, or Frigus ad Octo. Without levity I hope I may allude to it in this case: Would you speak a man very happy, blessed in the highest degree of blessednesse, say he is Beatus ad octo, or one that hath an interest in these Eight Beatitudes.

I have singled out one of these to be the subject of my Discourse this day, at this solemn Anniversary Meeting. And I hope my Sermon will be seasona­ble, a word fitly spoken, Verbum super rotas, Prov. 25.11. (as the Hebrew carries it.) This day is Dies Pauperum, this Text is Scriptura Pauperum. The poor mans Day, and the poor mans Text will suit very well. Blessed are the merciful, &c.

The Text is made up of Mercy, 'tis filled with it: It Begins with Mercy, it Ends with mercy: Blessed are the merciful, there 'tis mercy in a way of Debt; they [Page 4]shall obtain mercy, there 'tis mercy in a way of Grace. In the former 'tis mans mercy to Man; in the second 'tis Gods mercy to man.

In the words,Vid. Pureum in locum. say the Popish Writers, there is, Meritum viae & praemium Patriae (for thus they di­vide all the Beatitudes,) but here the foundation is written. Plainly thus, you have in them.

• 1. A Proposition.
• 2. The Proof or Confirmation of this Proposition.

A Proposition, Blessed are the merciful.

The confirmation of this, For they shall obtain mercy. [...]; the word is very full, I know not well how to expresse it; they shall be made mercy, mercy all over: 1. Tim. 1.13. As Paul speaks of himself, I was a Blasphemer, &c. But I obtained mercy; [...]; that is, from top to toe I was nothing but mer­cy, I was a very mass of mercy. So here.

Further, Sub-divisions would be but vain, and fur­ther, Explication unnecessary: passing by therefore all that is Praeliminary, I come to the point, which shall-take in the Summe of the Text. 'Tis this.

The merciful man is a blessed man, Doctr. and therefore blessed, because he shall obtain mercy.

In the prosecuting of which, I will

First speak to the Subject, The merciful man. And then Secondly to the praedicate and confirmation of the proposition, this man is blessed; and therefore bles­sed, because he shall obtain mercy.

I begin with the First. Misericordia. est aliena mi­seriae in corde nostro compas­sio. Aug. de Civ. Dei, l. 9. c. 1. The merciful man may be thus described, He is one, Who hath a tender compas­sion towards others in misery, and doth endeavour to his utmost by all wayes and means to be helpful to them, for the bringing of them out of their misery.

I infer four things out of this description.

1 First, Mercy is a Relative act; an act, or that which relates to others. God hath his works ad intra and ad extra; Quia miseri­cordia est com­passio miseriae alterius, pro­prie misericor­dia est ad alte­rum non au­tem ad seip­sum nisi per st­militudmem. Aquin. 2a 2ae. q 30. art. 1. some are terminated in himself and go no further, but some are Relative and transient, which reach to the Creature: So it is with us; we have some acts which are proper to our selves, being bounded and terminated in our own persons; there are others which relate to our Brethren, and fellow-creatures; of this nature is Mercy.

2 Secondly, Misery is the proper object of Mercy: and indeed if there was no misery, there could be no mercy, for misery is the foundation and the object of mercy. As we say concerning God: Had there been no misery in the Creature, there might have been Grace, but not properly mercy, because that necessa­rily presupposes misery. Had Adam stood in the state of innocency, there would have been room for grace but not for mercy in a strict sense. 'Tis grace onely to the standing Angels: if God should take a fal [...]en Angel out of Hell, there would be mercy also as well as grace, because they are in a state of misery. And so it is in the case I am upon; If our Brethren were under no sufferings, under the enduring of nothing that is evil, under the wanting of nothing that is good, here might be love, but not mercy properly, because this doth connote and involve or imply a state of misery.

3 Thirdly, the proper vital act of mercy is compassion; every grace hath its essential main act by which 'tis distinguished from other graces, Adherence the es­sential act of faith, submission the essential act of pa­tience, [Page 6]&c. And so in mercy, Misericors di­citur aliquis quosi habens miserum cor, quia scilicet affiicitur ex miseriâ alteri­per tristitiam ac si esset ejus propria mise­ria. Aquin. 1. p. Q. 21. A. 30. Homo sum, hu­mani à me ni­hil alienum puto. Terent. Rom. 12.15. Exod 2.6. Luke 10.33. Matth. 9.36. Et passim. Psal. 112.4. that hath its proper act, and that is compassion: The merciful man is the com­passionate man; he resents the miseries of others, as if they were his own, his heart doth yern over his Bre­threns calamities, his very bowels are stirred within him for those that are afflicted, he mourns with them that mourn, and sympathizes with them that are in distresse. This mercifulnesse was in Pharaohs Daugh­ter, when she saw the childe in the Ark of Bul­rushes (a very sad Cradle) and that the Babe wept, the Text saies, She had compassion on it. And so in the good Samaritan when he passed by the poor man, who had fallen amongst theeves, and saw him stripped of all and wounded, this merciful Samaritan had compassion on him. And very much of this pitty was in our Lord Ie­sus Christ, as the Gospel holds it forth in several pla­ces. I say this is the very soul of mercifulnesse, an in­ward sense and a deep compassion of the troubles of o­thers; 4 and therefore David puts them together, He is gracious (that is, merciful) and full of compassion.

Fourthly, the fruit and result of this compassion is this, the merciful man sets himself to do good to those, whose case he doth thus commiserate. Jam. 2.16. Mercy is an active and a communicative thing. He that is truly merciful doth not take up with a few good words, Depart in peace, be ye warmed and filled, this kinde of charity is very cheap and very common) nor with a few sighes; True indeed, such a mans condition is very sad, I pitty him with all my heart: the merciful man goes further, what is there to be done for this poor man, can I do nothing for him? If I can, Head, and Heart, and Hand, and Purse, all shall be laid out for his good.Luke 10.34. The Samaritan had compassion on him whom he saw in a sad condition, and how did that work? [Page 7] He bound up his wounds, putting in oyl and wine, and set him on his own beast, and brought him to an Inne, and took care of him, &c. This in General for the merciful man, and for the nature of mercifulnesse.

That I may open this more particularly, I must di­stinguish of mercy. There is Misericordia spiritua­lis, and Misericordia temporalis; mercy to the Soul, and mercy to the Body. Spirituall mercy which streams out in spiritual things to the soul; and Tem­poral mercy, which runs out in temporal things to the body. The Text takes in both of these branches, or mercy in the utmost latitude and highest elevation of it.

The first of these is far the highest, even mercy to the soul; As the Soul is infinitely more precious then the body, (for what is the Cabinet to the Pearl, what is the peece of Clay to the Spark of eternity?) So that mercy which reaches to the soul is infinitely higher then that which reaches to the body. Hu­manity will draw out the Latter, but tis Grace onely will draw out the former. Morality will pitty the Beggar, 'tis grace onely, will pitty the sinner. 1

First, there is Misericordia Spiritualis; The spi­rituall mercifull man doth lay out his compassion in such acts as these. If he sees any in a Naturall unregenerate estate, without God, and Christ, his soul bleeds over such,Hebr. 3 2. and his hearts desire is that they may be converted. If he meets with any that are ignorant, as 'tis said of Christ, He hath Compassion on such, and he will instruct them in the mysteries of the Gospell. Do any erre from the truth,Gal. 6.1. Vera just [...]t a non habet de­dignationem sed compassio­nem. Greg [...]r. he will not Separate from them, and cast them off, but rather he will labour to bring them back again by sober and milde arguing. If any be overtaken with sin, he will reprove with all meekness; not being censorious and [Page 8] rigid and harsh, [...] Matth. 28.26. but covering and reprooving in­firmities with a spirit of Love. If injuries be done to him, he readily passes them, by, forgiving that he may be forgiven, and forgiving pence because God hath forgiven thousands, millions to himself. If he sees any that are sad and dejected, he will endeavour to comfort them, especially those that lye under a wounded Spirit, as knowing that of all afflictions this is the most intolerable. Prov. 18.14. The spirit of a man may sustain his infirmities, but a wounded spirit who can bear? Oh, the mercifull man pitties these indeed, goes and sits with them, confers with them, prayes with them, spreads the promises before them, to support saith and Hope. This is the spirituall mercifull man. The Schooles express all the branches of this mercy in one Verse.

Consule, Castiga, Solare, remitte, Fer, Ora.

2 Secondly, there is Misericordia Temporalis, mercy that flowes out upon the outward man in the things of this life; and this is the mercy which this Day leads me to speake of. This lyes in our visiting the sick, in our feeding the hungry bellies, in our clo­thing the naked backs, in our communicating out of our fullness to them that are in want. They that thus do, are the [...] in the Text. Such an one was Job. take but one place. Job 31.16, &c. If I have withheld the poore from their desire, or have caused the eyes of the widdow to fayl, or have eaten my morsell my selfe alone, and the fatherless hath not eaten thereof; If I have seen any perish for want of clothing, or any poore without covering; If his loynes have not blessed me, &c. Then let mine arme fall from my shoulder-blade, and mine arme be broken from the bone. Lukd 19.8. Such an one was Zaccheus, [Page 9]a man low in stature but high in grace, Luke 19.8. He gave the halfe of his goods to the poore. I would some amongst us would give but the twentith part; but 'tis so far from half, that 'tis just nothing. I might give several instances of this, both out of the Scripture and also out of common Authours, but I hasten to that which I most aim at.

I have done with the first thing propounded; I come to the second. The mercifull man is blessed. I mean, the charitable, compassionate man to the poor (for I will limit my self onely to that branch of mercifullnesse) he is blessed: So sayes the Text, and you may beleeve it, for Christ spoke it. And the Scripture else-where speakes the same, Blessed is he (saith the Psalmist) that considereth the poor. He that hath mercy on the poor, Psal. 41.1. Prov. 14.21. Prov. 22.9. (saith Salomon) happy is he. And again, He that hath a bountifull eye shall be blessed, for he giveth of his bread to the poor.

Not to cite more places, I will a little inlarge upon the Argument in the Text, the mercifull are blessed, How doth that appear? Such, shall obtain mercy. Charity to men is alwayes crowned with mercy from God; They that open their hands of bounty, to them God will open his hands of mercy; and that in abundance too, they shall have the Sea for the drop, Quoniam super ipsos erunt mi­sericordiae. Tremel. the Sea of Gods mercy for the drop of their mercy; Plenty of mercy shall be given out unto them, as the Syriack renders the words. Let me open this in a few particulars.

1 First, Mercifull men shall obtaine this mercy, They shall be under a speciall providence for their pro­tection; And this reaches both to their persons, and to their estates. For their persons; In the midst of [Page 10]all dangers and troubles, God will keepe mercifull men even as the Apple of his own eye. Psal. 41.1, 2. Qui apud men­sam moratur, & paupert cibat, illi vita prorogatur. In Talmude Buxt. Synag. Jud. c. [...]0. [...] Chrys. Hos. 5.12, 14. Blessed is he that considereth the poor; Blessed, wherein? The Lord will deliver him in time of trouble; The Lord will pre­serve him and keepe him alive; And he shall be blessed upon the earth; and thou wilt not deliver him into the hands of his enemies. They may rage and plot against such a one, but God will hide him in the hollow of his hand, and he shall be safe. And there is a speciall providence over his estate too; His house shall not he consumed with fire, his wealth shall not diminish in his hands; what he hath he shall keepe; the little he gives secures and sanctifies the whole lumpe; God will not be to the charitable man either as the Lion, or as the Moth: (that is) he will neither suddainly take away his riches from him, nor yet cause them to consume and rust no man knows how.Pror. 28.27. He that giveth unto the poor shall not lacke, but he that hideth his eyes shall have many a curse; God will sooner or later blast this mans estate, because he doth so little good with it; Nay, seeing saith God you grudge me a little in the relieving of the poor, Ile serve my selfe, and take all from you.

2 Secondly, Mercifull mens prayers shall be answered. He that heares the needy mans prayers God will certainely heare his. Thy prayers and thy Almes are come up for a memoriall before God; Acts 10.4. Said the Angell to Cornelius. Prayers that are mingled with acts of mercy do certainely mount up to Heaven.Isai 58.7.9. Then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, Here I am. Then, when? If thou deale thy bread to the hungry, and bring the poor that are [Page 11]cast out to thy house; if thou seest the naked and cover him, Non impetrabit de divind pie­tate aliquid qui ad precem pauper is non fuit humanus. Cypr. de Op. & Eleem. Prov. 21.13. and hide not thy selfe from thy owne flesh. The unchari­table hard-hearted man, let him pray never so much, all his prayers are lost, God regards them not. Who so stoppeth his eares at the cry of the poor, he also shall cry himselfe, and shall not be heard.

3 Thirdly, God will returne to the mercifull man what he gives to the poor; he will reward him in kinde; that looke what ever it is that he bestowes, it shall be in the very kinde made up to him again, many have found this to be very true; [...]. Chrysost. Prov. 11.24. in the morning they have given may be five shillings, and before night God hath brought them in unexpectedly twenty for it. The best way for a man to increase his estate is charity; mony here like the widdowes oyle, the more 'tis powred out, the more it doth increase. There is that scattereth and yet increaseth, and there is that with­holdeth more then is meet, and that tendeth unto poverty. There is a secret blessing upon the merciful, that they shall wonderfully prosper even in the things of this life. Thou shalt surely give him, Deut. 15.10. and thine heart shall not be grieved when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy workes, and in all that thou puttest thine hand unto. If God do not returne your mercy in the very kind, he will do it some other way; The charitable man makes God to be his creditor, and he will surely pay what is lent to him. A gift to the poor is a loan to God, and he is a faithfull pay-master. Prov. 19.17. He that hath pitty on the poor lendeth unto the Lord, and that which he hath given will he pay him again. And therefore sayes the wiseman, Cast thy bread upon the waters, Eccles. 11.1. for thou shalt find it after many dayes.

Fourthly, God will deal with him, as he deals with others; for that of our Saviour holds true in all ca­ses, With what measure ye mete, Matth. 7.2. Prov. 11.25. 1 sal. 18.25. it shall be measured to you again. The liberal soul shall be made fat, and he that watereth, shall be watered also himself. With the merciful, thou wilt shew thy self merciful. He that shuts up his bowels to his brother, God will shut up his bowels unto him; but he that is pittiful and com­passionate, shall finde the same at the hands of God.

5 Fifthly, merciful men shall have mercy for their po­sterity; their children shall be blessed for it, when they are dead and gone. Mercy is entailed upon the charitable mans children. What is given to the poor, is a childes portion put into the Lords hands to be kept for him.Psal. 37.26. He is ever merciful and lendeth; and see what followes, And his seed is blessed. When David had received kindnesse from Jonathan, see how he desires to vent his love upon his posterity; Is there not any yet of the house of Saul, 2 Sam. 9.3. that I may shew the kindnesse of God unto him? God will make enquiry after the children of merciful men, and they shall be blessed for their parents sake; he will not save them for the Fathers grace,Rom. 1.17. no, (The just shall live by his faith) but he will give them many outward blessings here for the Fathers charity. The Widdow of Sa­repta relieves the Prophet, and God by the Prophet raises up her childe for her.1 Kings 17.20.

Sixthly and lastly, merciful men shall have mer­cy, at the great day of judgement, a sentence of life shall be passed upon them, and a crown of glory gi­ven them for their reward; at the great Assize of the World the processe shall be by acts of mercy, Come ye blessed of my Father, &c. Why so? For I was an [Page 13]hungred, and ye gave me meat, Matth 25.34, &c. I was thirsty and ye gave me drink, naked, and ye clothed me, &c. The merciful mans reward is sure, He shall in no wise lose his reward. Vid. Chrysost. Ho. 23. Eclog. de Eleemes. Matth. 10.42. And as 'tis sure, so 'tis great, for 'tis eternal life.

These things I passe over as briefly as I can, be­cause I hasten to the Application—you have the second thing dispatched, and that is the Blessednesse of merciful men, with the proof and confirmation of it, such shall obtain mercy.

For the preventing of mistakes, and for the fur­ther stating of the point, I will lay down two Pro­positions.

1 The First is this; 'tis not mercy Ex merito, but Ex pacto, or 'tis not mercy Ex debito, but Ex gratiâ. Nullo modo nostra miseri­cordia, &c. Ʋs (que) adeo ta­men-ut pro uno teruntio centies mille aureos, proque uno haustu a­quae frigida, regnum coelo­rum polliceri non dubitet. Luther. Quisquis tibi enumerat me­rita sua, quid tibi enumerat nisi munera tna. Aug. Conf. l. 9 c. 13. Eleemosina se­curitatis nostrae salubre praesi­dium, medela peccati, &c. Cypr. very high de Op. & Eleemos. Via Pamel in lo. The merciful man shall have mercy, not because he hath deserved it, but because God hath promised it. Me­rit? away with it. Alas, when we have been drawn out in charity to the utmost, should we give all our goods to the poor, yet there is nothing merited at the hands of God. Do we not give of his own? What do we give for him, but what first we have received from him? The servant that followes his Master, at his Masters command gives the Beggar an alms of mercy; doth this servant merit any thing, who gives nothing but what is his Ma­sters? And so 'tis here. Let Grace be never so high, Obedience be never so high, and Mercy to the poor never so high, yet the reward is reckoned not of debt, but of grace. I confesse the Fathers before the Con­troversie of Merit was started, spake very high in this point, but they are to be understood in a found sense, and Cum grano salis.

The Second Proposition is this: Every merciful man [Page 14]man shall have mercy,2 Ep. John 3.but not all the same mercy. There is a full reward. There is the mercy of Earth and the mercy of Heaven, the blessings of the Throne, and the blessings of the Foot-stool; Bowel-mercies, and Bounty-mercies. A meer moral man may be a mer­ciful man, this man shall have mercy for it, but 'tis nether-spring mercy onely, God will blesse him in his estate,Matth. 6.2. name, relations, and this is all. There are others now in the Covenant, united to Christ, acted from a saving principle, aiming at high and spi­ritual ends; these now shall have mercy in the high­est degree, Heaven and Glory, the Kingdom prepared from all eternity, (yet, not immediately upon the ac­compt of their mercifulness, but as this is the fruit or evidence of the truth of Faith, for that indeed is the grace which hath this immediate influence upon future blessedness.)

Having thus run over the Doctrinal part, I now come to make some practical improvement of it.

Ʋse 1 And first by way of Inference: If the merciful be blessed, what are then the unmerciful and uncharitable? Qui proximo misericordiam ostendere recu­sat, praeter iram & per­petuam indig­nationem nihil consequetur. Luthers Prophesie. They are cursed. Such as have no compassion to the poor, let them starve and perish, 'Its all one to these hard-hearted wretches; let such know there si a curse hanging over them, and God hath no mercy for them. I fear the terror of this may reach to very many in this City, in this Nation; whom God hath blessed with plentiful estates, and they have abundance, but wherein are the poor the better for them? Either as covetous Misers they lock up all in their Coffers, or they prodigally cast their estates away in superflui­ties, in gaming, building, feasting, apparel, thousands go out upon back and belly, not a Farthing to a poor [Page 15]member of Christ. Nay,Pr [...]v. 17.5. Isai 3.15. there are some so far from helping the needy, that they mock at them, or they grinde the faces of the poor, and make them the objects of their pride and cruelty, rather then of their pity and mercy. I denounce this day a woe against such, which they shall never escape. I would have them seriously to consider but three places of Scrip­ture. That of our Saviour,Matth. 25.41 &c. Depart from me ye cursed into everlasting fire, prepared for the Devil and his An­gels: Why is this dreadful sentence pronounced? For I was an hungred, and ye gave me no meat, I was thirsty, and ye gave me no drink; naked, and ye clothed me not, &c. That of James, Jam. 2.13. He shall have judgement without mercy, that hath shewen no mercy. Judgement without mercy: in plain English, that is, Hell and con­demnation without remedy. That parable of Dives and Lazarus. Luke 16. The rich man lived in pleasure and fared deliciously every day, poor Lazarus laies under the Table and he is not minded; well, see what comes on't; Father Abraham have mercy upon me, and send Lazarus that he may dip the tip of his finger in water and coole my tongue, for I am tormented in this flame. The rich man is now the beggar, and what doth he begge for? But a very small thing, but a drop of water, and yet that is deny'd him. He had stopp'd his eares to the cries and teares and groanes of poor Lazarus, and now in his torments the eares of God are stopp'd to his roarings. [...]. Vid Plura in Chrys. T. 6. Hom. 63. [...]. Basil. Had Lazarus had more of Dives his mercy, Dives had had more of Gods mercy. Oh! that unmercifull men would tremble at these things, what will the hoording up of their mony be, to the losse of Gods Love, the forfeiting of mercy, the barring up of the door of grace, and [Page 16]the undoing of their soules to all eternity.

Ʋse 2 The main Vse shall be for exhortation, and here let me presse this Mercy upon you. 'Twas said of Chrysostome that he was, A Preacher of Almes, the poor mans Preacher, (and indeed how many Homilies hath he wrote upon this subject, and how doth he inforce and urge charity in all his writings.) I desire this day according to my slender abilitys to be so too. Never had we more need to presse men to acts of Charity, then in this Iron age upon which we are cast;Matth. 24.12. wherein love is grown so cold; we live in hard times and generally we have hard harts; The times are hard, trading is low, losses are great, burdens are high, many familes ruined by the late wars, and mens harts are hard too; Mercy to the poor runs very low. Our Fore-fathers that lived be­fore us, how bountifull and charitable were they; we have standing monuments of it in Colledges, in Hospitalls, &c. And we have cause to blesse God for them, for though they are dead and gone we reap the benefit of their good workes; Many bellies that otherwise would Starve are filled by them, many backs that otherwise would be naked are clothed by them, many children that otherwise would be lost are comfortably educated upon that provision which they have left; But now we may complaine with the Prophet;Isai. 57.1. Merciful men are taken away. In our times we are so farre from erecting such monuments of mercy, that we are rather for the pulling down of these, as being Popish, unnecessary, and I know not what. And they that do not go so far in this horrid inhumanity to take away what is given, yet they will out of their fullnesse adde nothing for the fur­ther [Page 17]promoting of the works of charity. I might very much inlarge in the bewailing of the decay of mercy, and the close-fistedness of men in these times when we gather for the poor, are not our Basons empty? Have we not many members in our Con­gregations very low, and the rich regard them not. Are there not many godly families that want bread and have no supplies from our plenty? Do we re­lieve the distressed widdowes, and fatherlesse? Oh that I might prevail with you this day, to be more merciful, to broach the vessel as it were, that charity to the poor might have a vent. To many of you I may say as Paul doth in the like case,2 Cor. 9.2. Touching mi­nistring to the Saints, it is superfluous for me to write to you, for I know the forwardness of your mindes; but such are very rare.

I will divide my discourse into three Heads.

• 1. I will speak to them that are rich.
• 2. To you the Right Honorable Magistrates of this City.
• 3. To you the worthy Governours of the Hospitals.

First, I begin with you that are Rich. I believe I speak to many such, and I wish I spoke to more, that al the rich Men of the City were present to hear what I shall say. God hath blessed you with much in this world, be ye merciful to the poor. The Jewes have a Proverb, That mercy is such an excellent duty,Si etiam gla­dius acut us ap­positus esset collo hominis non tamen da­bet cessare à miserico, dia. Buxtorf. Flo­rileg. Hebrai­cum. p. 193. that if a sword shoud be set to the throat of a man, that must not deter him from mercy. This is the duty that I am to charge upon you; I say charge upon you; do not mis­take me; I do not come to desire this of you as a cour­tesie, I do not beg this of you as a favor, but in the name and authority of Christ I command and charge you to be good and bountiful to the poor. So the Apo­stle [Page 18]bids us,1 Tim. 5.17, 18. Charge them that are rich in this world. Charge them? What or wherein? That they do good, that they he rich in good works, ready to distribute, wil­ling to communicate. 'Its a notable place for rich men,Prov. 5.15, 16. that of Salomon, Drink waters out of thine own Cistern, and running waters out of thine own Chanel. Let thy Fountains be dispersed abroad, and rivers of waters in thy streets. Two things here are set before you. Drink waters out of thine own Cistern, (that is; enjoy the com­forts wherewith God hath blessed you; there are some that are Inopes in copiâ, some as the Poet speaks, — Quêis non conceditur uti: In all their fulness they are in straights, Job 20.22. not enjoying what they have, grudg­ing to themselves every thing; they will want any thing rather then part with a penny for it, hide-bound miserable men, who are not only unmerciful to o­thers, but even to themselves; these do not so much possesse their wealth, as their wealth possesses them: here is Money without a Man, Ego malo vi­rum qui pecu­niâ ege at, quam pecuniam quae viro. Themist. in Tully l. 2. de [...]ffio. Eccl 5.18, 19. (as the Oratour ex­presses it:) There is often a Man without Money, and sometimes Money without a Man, that is, there is wealth enough but there is no heart to take the com­fort of it. Now saies the Wiseman, Drink waters out of your own Cisterns, take the sweetness of what you have; for it is good and comely for a man to eat and to drink, and to enjoy the good of all his labour that he taketh under the Sun all the dayes of his life, which God giveth him; for it is his portion, Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoyce in his labour; this is the gift of God.

But then he goes on; Let thy Fountains be dispersed abroad, &c. Injoy what you have, but do not engross [Page 19]all to your selves; make the best of your comforts, but then communicate of them unto others.Deut. 15.11. The poor shall never cease out of the Land, therefore I com­mand thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in the Land.

I will endeavour to set this home by several Con­siderations.

1 As first, All is nothing without mercy: you may pretend to grace, grace is nothing without mercy. Knowledge without charity,Rom. 2.20. James 3.17. 'tis but [...], a form of knowledge; That wisdom which is from above, is first pure, &c. full of mercy and good fruits: True saving heavenly knowledge doth alwayes work purity towards God, & charity towards Man. With­out mercy your love is nothing.1 John 3.17. Whoso hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? That's a strange contradiction indeed for a man to say he loves God, and yet doth not re­lieve and pitty his poor distressed brother. Faith without mercy is nothing, where there is not giving and forgiving (which two things comprehend in them all mercy) there is no faith unfeined and saving. What doth it profit, my brethen, 1 Tim. 1.5. Jam. 2 14, &c. Mors fidei est separatio cha­ritatis. Ber­nard. though a man say he hath faith, and have not works? can faith save him? If a Bro­ther or Sister be naked and destitute of daily food, and one of you say, Depart in peace, &c. what doth it profit? Even so faith if it hath not works is dead being alone. A wordy charity doth no good to others, and a barren merci­lesse faith doth no good to our selves. The Papists say we are Solifidians, they may as well say we are Nullifidians; for Solifidians are Nullifidians. I know not what your practices are, but I am sure our prin­ciples [Page 20]are not for this Solifidian way, which is so re­proachfully and falsely cast upon us. All your duties are nothing without mercy;Vid. Chrysost. Tom. 6. Hom. [...]. Isa. 58.7, 8. [...] &c. Basil. l. 1. Ho. [...]. prayer, hearing, nay fasting, all is vain without this. Is not this the Fast that I have chosen? Is it not to deal thy bread to the hun­gry? and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him? and that thou hide not thy self from thy own flesh. Basil speaks of some with their [...] un­chargeable or uncharitable religion; they fasted, they praid, but no mercy to the poor, what were they the better for all their duties? By the way; I do not wonder we have so much of this [...], because we are now for [...];1 Cor. 9.18, they that will give nothing to a Minister, to whom 'tis an act of justice, will certainly give but lit­tle to a poor Christian to whom 'tis an act of mercy. But to return: In a word, All your Religion is no­thing without charity: [...] Justin. Mart. in Coho [...]t; ad Graecos. for Pure religion and undefi­led before God and the Father; is this to visit the Father­less and the Widows in their affliction: Religion hath its upward duties, towards God; its inward duties, towards a mans self; its downward duties, towards our brethren: if we come not up to these, all our religion is but an empty profession, which will come to nothing.

2 Again, Be mercifull, Mercy is one of the great dutyes of the Gospell; Matth. 23.23. 'Tis amongst the [...], the weighty matters of the Law, as Christ tells us. Do not say this is a low duty, a morall duty, we may dispense with it. He hath shewed thee O man what is good, and what doth the Lord require of the, but to do justly and to love mercy, and to walke humbly with thy God? When the Pharisees were troubling themselves [Page 21]about shadowes, our Saviour brings them to this as a Substantiall duty,Luke 11.41. But rather give Almes of such things as you have, and behold all things are clean unto you. What one duty is there that is more frequently com­manded, then this of mercy; and what duty is urg'd with sweeter promises, with more terrible threatnings then this is?

3 Mercy is very pleasing to God. To do good and to communicate forget not, Heb. 13.16. Phil. 4.18. for with such Sacrifices God is well pleased. Paul tells you, 'tis an odour of asweete smell, a Sacrifice acceptable, well pleasing to God. But this hed was so fully and excellently amplifyed yes­terday by my reverend Brother, that I cannot, Ineede not adde any thing more upon it.

4 Further therefore, consider nothing makes religion more lovely to the world then acts of mercy; this puts a fair glosse upon your profession, and renders it very amiable and acceptable unto all. If you pray, may be carnall men will jeer you; If you be holy, the world will hate you (but be holy for all that, Gods love is better then the worlds hatred.) But if you be mercifull and charitable, all men will honour you, and speak well of you, He hath dispersed, Psal. 112.9. he hath given to the poor, His horn shall be exalted with honour. I fear professors are very wanting in this duty, they do not hereby make the wayes of God lovely as they should do: What do men say their's one indeed heares much, professes much, prayes in his family, but hee'l wrack his poor tennants as much as others, and is as uncharitable as others. This is a Scandall to the Gospell.

5 Fifthly. Mercy is a debt; and therefore be merci­full; You are angry with those that will not pay [Page 22]their debts, pray do you pay yours. Mercy 'tis a debt I say; a debt to God, a debt to man. Are you full, give to them that want, 'tis not simply a gift 'tis but what you owe. Prov. 3.27. Withhold not good from them from whom 'tis due, (Saith Salomon) what is necessary is your own, what is Superfluous is not. You are with all your plenty but Gods Almoners; the Almoner is not faithfull if he do not relieve the poor, he is bound to it, for what he hath from the King, is not for him­self but to be laid out upon them. Why doth God give so much to you, not that you should hoard it up, and let it lie moulding in your Cheests; [...]. Chrys. not that you should lay out all upon your selves, much lesse prodigally wast it in the gratifying of your Lusts, No, God gives you so much that you may give out to others that want; The Jewes were wont to write upon the poor mans box, The Box of righteous­nesse [...]; not onely because of Gods righteousnesse to re­pay what is given to the poor, but in reference to our selves, 'tis but righteous that we who have, should communicate to them that have not. Are we not intrusted with all for this very end? Are not the poor, our brethren, our fellow creatures, have we not all the same flesh, Eandem cutem though not Eandem vestem, shall we hide our selves from our own flesh; did not he that made them make us? Is not all the diffe­rence made by God?Isai. 58 8. Job 31.15. 1 Cor. 4.7. Indignum cre­dens ab homi­ne peti quod Dii dedissent. Plin. in Pa­neg, ad Traj. In temporalls as well as in Spiritualls that is true, Who maketh thee to differ from another? And what hast thou that thou didst not receive? And if so, 'tis but righteous that we should supply them in their necessities. Pliny relates of Trajane the Emperour, that he thought it an unworthy thing, that any should so much as ask him that which the Gods had so [Page 23]freely given him. Oh let not us be base and niggardly to our brethren, when all is so freely given us by God.

6 Sixthly, Be mercifull and the poor will requite you: How? Silver and Gold they have none, Acts 3.6. but Such as they have they will give you, they will pray for you, and that is better then any other requitall whatever. If you Minister to them in your Temporalls, they will minister to you in their Spiritualls; I speake here of those, that are Godly. There are many poor christi­ans that never go to God, but they say, Lord blesse such a man, such a woman, blesse them and theirs for they are very good to me.2 Tim. 1.16. The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me. The Churlish Nabal, Deutr. 15.9. the prayers of the poor are against such a one; and that's a sad thing. Beware lest thin eye be evill against thy poor brother, and thou givest him not, and he cry unto the Lord against thee. How can that man prosper, that hath the people of God praying against him; how can that man do otherwise then well, who hath the people of God praying for him. Noli despicers inopem qui cum sibi pauper sit, facere te divi­tem potest. Ca­sar. Of all Enemyes a praying Enemy is the worst Enemy, and of all friends a praying friend is the best friend. Do not (saith an Antient Father) despise him, who though he be poor, himself yet can by his prayers make thee rich.

7 Again, What you do to the poor you do to Christ. If Christ was on earth again, would you not shew love to him? Saith Christ, [...]. Ch [...]s. [...]. Matth. 26.11. Matth. 25 4 [...]. The poor you have always with you; and what you do to them you do to me, I take all that, and put it upon my score, 'tis all done to my self. Verily I say unto you, in as much as yee have done it, unto one of the least of these my brethren, you have done it unto me.

I might adde many considerations more, to quicken you to the duty.Exod, 34.6, 7. Et passim. Luke 6.36. As the Nature and example of God? He is mercifull, rich in mercy, full of compassion, abun­dant in goodnesse. Be yee therefore mercifull, as your Father also is mercifull. Doth not this mercy of God runne out upon you in broad streames? Doth he clothe you, can you see a poor creature naked, and do nothing for him? Hath he elected you to life, given you the pardon of sin, will you grudge to give a peece of bread, your meane and scant mercy who are made partakers of so high and glorious mercy? Put on (saith the Apostle) as the Elect of God, Col. 3.12. bowells of mercy, what ever others are, the elect of God must be mercifull; Gods love is a strong incentive to ours; Bid God pitty us in our blood, we must cer­tainely pitty our brother in his Teares?

Charity to the poor 'tis your bill of exchange; pay down your mony here, and you shall receive it again in glory,Fac tibi posses­sionum terre­strium Ghri­stum partici­pem, ut ille te sibi faciat reg­norum caelestiū cohaeredem. Cypr. Luke 6.38. not in kinde but in that which is farre better. 'Tis the best expression of your Thankefullnesse to God for his blessings to you. What neede I speake more? The text is full, Be mercifull, and you shall obtain mercy; Mercy for your selves, for your children, mercy in this life mercy in the life to come; Give and it shall be given to you, good measure pressed down, and shaken to gether, and running over, &c.

I hope these Arguments will prevaile with you. For Gods sake, for Christs sake, for the Gospells sake, for your own sake, as well as for your brethrens sake, be tender and compassionate and charitable to them that are in distresse, you have many objects of mercy, many opportunities of doing good: Oh that you had but hearts to do good. If what I have spoken, do [Page 25]not work upon you, this Sermon shall rise up in judgement against you; and then you shall know God hath no mercy for you, if now you have no mercy for your Brethren.

Before I passe off from this Ʋse, I must answer a few Objections that are in the hearts and mouthes of many against this duty. To reckon up all would be endlesse; I will only pick out some of those that are most common.

Object. 1 First, say some, we live in uncertain times, [...], &c. Basil l. 1. Ho. [...]. and all that we can get is little enough to lay up to secure our selves against dayes of trouble. Wars may come again, and trading may cease; what will be­come of us then, if we have not a good stock before?

I confesse God hath cast us upon dayes of distracti­on, and what time may produce we know not: But I say, the rather be charitable. Give a portion to seven, Eccles. 12.2. and also to eight, for thou knowest not what evil shall be upon the earth. Would you be wise to provide for a time of tryal? in your prosperity remember the poor; come what will come, do thus, God will see you shall not want.Luke 16.9. This is to make friends of the Mammon of unrighteousness; thus you make God to be your friend, and can you fear so long as God is your friend?

Object. 2 But (alas!) We are not able: None more willing then we, but we are not able.

Answ. Not able: Indeed you are to be pitied! simplexne furor sestertia centū Perdere et hor­renti tunicam non reddere servo?—Juven. Sat. l. 1. not for the scantness of your estates, but the coldness of your charity. Not able: Take heed of saying so, lest God make you so indeed. Not able: What, so many hundreds, it not thousands, per annum? such stocks, such trading, such purchasing, and yet not able? [Page 26]You can finde a thousand pound for a purchase;Non habet in foelix Numitor, quod mittat a­micos. Quintillae quod donet habet— Juven. Sat. 6. Vid. Bafil. Ho. [...] Very elegant­ly. Necessitates infi [...]atae sunt, tribu [...]a sunt gravia, fiscalia explicare non possumus, &c. Ambros. 'Ov [...]. Chrysost. Habet semper unde det qui plenum pectus habet charitatis. Aug. and if we come for Twenty Shillings for a poor Christi­an, then, not able? Ye can throw away a great deal prodigally upon a Feast, a Suit, a House, a Hawk, may be upon a Whore; but when it comes to a busi­nesse of charity, then you can pretend inability. Am­brose speaks to this; Come to some men, Pray give something to the poor; Alas we cannot, Taxes are high, and Customes are high, we have many occasi­ons for our money. These do not consider saith he, that The salvation of the soul is to be preferred before all. Away with all these excuses, there's money enough in the Coffer, if there was but more charity in the heart: but the short and the long on't is this, you are cove­tous and sordid-spirited men.

Object. 3 But we have a great charge, and many children to provide for, and we should wrong them by this bounty.

Answ. No, Vid. Cyprian de Op. & E­seem. fully to this Object. not so; God will blesse your children for your mercy, they shall have the more for it. Would you secure and improve their Portions? put some­thing into Gods hands for them; what ever becomes of the rest, that shall be safe.

Object. 4 But this is the way to waste and diminish our estates.

Answ. That's false, Esto intrepi­dus, esto secu­rus, finir [...] non potest, unde in usus Christi impenditur, un­de opus caeleste celebiatur. Cypr. de Op. &c. as I have shewn you already: No man shal be the poorer at the yeers end for what he laies out upon the poor; you shall have your mo­ney again, and improvement for it too. I have read of Tiberius the second, Partner with Justinus in the Empire: this man was very famous for his bounty to the poor; insomuch that his Wife was wont to blame him for it: and speaking to him once how he [Page 27]wasted his treasure this way; he told her,Cluver. Epit. P. 405. Non defuturam dixit fisco pe­cuniam, quoad ipse secutus Christi praecep­ta, in coelo the­sauros collige­ret, egenorum fovendo defe­ctus. Fertur de Re­ge quodam Anglo, &c. Bonav. in 6. Luc. Fullers Eccl. Hist. He Should never want money, so long as in obedience to Christs com­mand he did supply the necessities of the poor. And pre­sently see how Providence ordered it; immediately after he had given much in this way, Vnder a Mar­ble Table which was taken up, there he found a great trea­sure, and newes was brought him too of the death of one Narses, a very rich man, who had given all unto him. Shall I tell you a fine Popish story, which Bonaven­ture relates more generally, but you have it particu­larly and fully set down in a late Writer of our own. King Oswald sitting in his Palace on Easter day, and being at dinner, with a Bishop with him, he was told, that there were many poor waiting at his Palace-Gates: Upon this he commands all his meat from his Table to be carried to them, and a great silver Charger to be broken in pieces, and given to them. The Bishop laying hold on the Kings hand, saies thus, May this hand never be consumed: And, say the Pa­pists (believe them if you will) so it fell out; for the Corpse of this King being long after taken up, when all his other parts were consumed, [...], &c. [...] Chrysost. his hand was as found as ever. I judge this to be one of their Fa­bles: but my Application is true; Sure I am, that estate shall never wither that is improved in wayes of charity to the poor. But, I refer you to what was laid down in the Doctrinal part.

Object. 5 The last shift is this. We will do thus and thus when we dye: then wee'l build Hospitals, and then wee'l give such Legacies to the poor. But pray let us alone till then.

Ans. Then dye as soon as you will, and the sooner the better; if you'l do no good in your life-time we have then [Page 28]more reason to pray for your death, [...] Basil. then for your life. But is it not better to be like the Tree, that stands and yet yeelds fruit; Is it not better to be like the Sheep that do good whilst they live, rather then like the Swine, that are good for nothing till they dye? Is it not better fot you now to bestow your charity, when you your selves may see it running in the right channell, then to stay till you be dead, when perhaps the Executors may be nothing but the Executioners of your wills. But the Truth is, we look but for little from you; Pliny speakes of a Tree, the Leaf whereof was as big as a Target, but the fruit no bigger then a Bean. And such a businesse is death-bed-charity, They that will do great things then, it often falls out, they do nothing at all, (or as good as nothing at all.)

And so much for the objections also.

I hope you are now brought to ask me this ques­tion, wherein would you have us to expresse this mercy, or what object will you direct us to for our charity? If so, let me tell you, here are famous objects before you this day, the famous Hospitalls of this Citty, the Corporation for the poor. Here your charity is needed, here it will be readily received, and here it will be faithfully improved. Here you see the high charity of them that lived before you; Here you have foun­dations not to be parrallel'd in the whole world,Vid. Aquin. 1a. 2ae. Cajetanes Mons pietatis is but a Mol-hill to what you have here; For shame, when your Fore-Fathers have done so much, do not you hold in your hands and do nothing at all, These great lamps call for a great deale of oyle; our misery is. The Lamp grows grea­ter, and the oyle doth not increase with it. We [Page 29]need go no farther then to these Foundations to prove the decay of charity.Dr. Hackwels Apolog. for Provid. A learned man writes a book to prove there is no decay in Nature, but who can deny but that there is a decay in Charity? Men before us had enough of it to build, and we have scarce charity enough to support that with a little cost, which they erected with vast treasures.

One tells us it was the use of the Roman Censors once a yeer to call the Cittyzens before them,M. Rogers good Sama [...]it. p. 80. to take an acount how the lawes were observed in all their Provinces. A messenger being commanded to call the Good-men before them, he goes to the Tombes of those who in their Life time was most renowned; and calls them by their names, summoning them to appeare before the Censors; Being reproved for so doing, he answered, sickenesse and age had worn out all the Good-men of the Citty, and there was none left that was worthy of that name. The Ap­plication is too obvious; should I be commanded to call in some charitable men before you, I must go to the Graves of our old Benefactors, for truly in our dayes there are very few such to be found amongst us. I speak this to your shame; and therefore you rich Cittyzens and others, go home and open your purses, and send in something to these Mercifull plantations, of which you see there is so much fruit reaped.

I have pitched upon this because of the day; I might instance in other objects, but I must contract. I have spoken to you as rich men: Be mercifull;Munetarius pauperum, & egentium can­didatus sic fe­stinet ad coe [...]ū, Hieron. In the practice of this duty go on towards glory, you shall not be the worse on earth, you shall be in­finitely the better in Heaven, for what you do to the [Page 30]poor.2 Cor. 9.8, 10, 11. Ile conclude this head with that of the Apostle, where he is treating upon the same Argument; And God is able to make all grace abound towards you, that yee allwayes having all sufficiency in all things, may abound to every good worke. (As it is written he hath dispersed abroad, he hath given to the poor, his righteous­nesse remaineth for ever. Now he that ministreth seed to the sower, both minister bread for your food, and multi­ply your seed sown, and increase the fruit of your righteous­nesse.) Being inriched in every thing to all bountifullness, which causeth thorough us thankesgiving to God. And take that other place too,1 Tim. 6.17, 18, 19. in another Epistle, Charge them that are rich in this world, &c. That they do good, that they be rich in good workes, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternall life.

Branch of the Use.I shall now address my self to you, the Right Honourable Magistrates of this famous Citty. And give me leave to presse the duty in hand upon you, Be yee mercifull and very mercifull. I beg mercy of you not onely as you are rich men, but as you are Magistrates; you must not onely open the purse, but also improve your power in a way of mercy. Do not mistake me, I do not desire mercy of you for the guilty, but for the needy. I would not have you to blunt the sword of justice, or to abate your severity, in the punnishment of sin and offenders, for here 'tisAugust. Veniam pre­stare illicitis, non est miseri­cordiam prae­stare, sed ju­stitiam mise­ricordia non tenere. Hilar. Misericordia puniens & crudelitas parcens. Ther's abundance of sin amongst us, which certainely the Magistrate is to punnish, Theft, Drunkennesse, A­dultery, prophanation of the Lords day; Go on I beseech you, and let those who are guilty of these abomina­tions [Page 31]finde no mercy from you:Omnes homini­nes qui de re­bus magnis acturi sunt, ab ira & miseri­cordiâ oporiet esse va [...]. Cato in Sal­lust. Job 29.15. Psal. 82.3, 4. Iob 29.12. And when you are upon the Bench in capital matters, and notorious sins know no mercy, but only to punish. All that here I ask of you is, that you would be merciful to the poor; that you would be eyes to the blinde, and feet to the lame; that you would judge the cause of the nee­dy, & defend the poor and the fatherless, and stand up in the gate for them that have none to help them. Take heed of oppressing the poor, and of discountenancing the poor mans cause, when ever it comes before you. Many Widows and Orphans depend upon you; to be faithful to your trust in reference to them, will be a high act of mercifulnesse.Exod. 22.22, 23, 24. Ye shall not afflict any Wi­dow or fatherless childe. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot and I will kill you with the sword, and your wives shall be widdowes, and your children Fatherlesse. God doth in a speciall manner interest himselfe in the concernements of the widdows and Fatherlesse, and they that wrong them, he will cer­tainely meet with, in some remarkeable judgement, either upon themselves or upon their posterity. But as for you, I blesse God, and rejoyce in it, I may here­in speak to your commendation for your great care and fidelity in this businesse; yet I hope you will pardon me for hinting this to you as an eminent peece of Mercy. I could lay before you other ex­cellent Channells for your mercy to run in, but I will not be either too bold, or too tedious.

3 Branch of the Use.But a word to you the Worshipfull Governours of the severall Hospitalls, and the Trustees in these Corpo­rations of Charity, and I have done with this Vse. As you are to improve and to receive the mercy of [Page 32]others, so you are to put forth your own mercy. Shall I exhort you to be honest and faithfull in your trust? I need not, your integrity is abundantly known herein. To rob the Hospitall is an unpardonable theft, the stones in the walls shall cry out against such; but who is there that knowes you, and doth not also know that you detest a thing so base as this is.

There are but two things that I shall say to you.

First, Grudge not your pains in acts of mercy. I sup­pose attendance upon your trust may cost you much time, and much paines, and take you off from your own occasions, and be to your own private pre­judice, but go on and be diligent in so good a work; the blessing of the poor will be upon you,Job 29.13. the blessing of the God of the poor will be upon you; your pains are full of mercy, and your mercy shall be full of profit. How can you be imployed better, then about the lives and livelihoods of thousands that do wholly depend upon you?

And Secondly, let me say this to you, that others may be encouraged to these noble acts of charity; Be careful in all things to keep punctually to the wils of those who are Donors and Benefactors. What a barbarous thing is it to infringe the wills of them that are dead? And besides that, how hath the charity of some men been damm'd up in these times, upon this very cause, that we are so bold in streining, and perverting, and flatly contradicting the wills of the deceased? I could give you instances, but I forbear.

I have been very long you see in this Vse of Exhor­tation: there are one or two more yet behinde, which I will dispach very briefly, and so conclude.

The third Use is for direction: And here I will give [Page 33]you some short Rules, for the guiding of you in the practice of this duty of mercy.

The first Rule is this, Give that to the poor, which is honestly gotten: Do not bring to God Holocaustum exrapinâ. Quaerit Deus dona non spolia (saies Ambrose.) 'Twas a notable speech of Selimus to one of his Bassa's, Dr. Harris upon the Beat. p. 179. who exhorting him to do something in a way of cha­rity, to erect Hospitals out of the estates of the Persian Merchants, wrongfully taken from them: Selymus answers thus; [...], &c Chry­sost. Wouldst thou that I should bestow other mens goods wrongfully taken from them, upon works of cha­rity and devotion? assuredly I will never do it, nay rather see they be again restored to the right owners. This Turk is a shame to many Christians; they will get estates Per fas & nefas, they care not how; and then they quiet their consciences with this, They will set up some Monument of their charity, out of their unjust and oppressive gaines. This may be for the good of others, but themselves shall never be the better for it. Zaccheus gives half of his goods to the poor, Luke 19.8. and if he had wrong'd any he makes restitution. This is an excellent pattern for your imitation; be merciful to them that want, but then be just to them that you have wrong'd; Non reminitur peccatum, nisi [...] restituatur ab­latum. Aug. remembring alwayes that of Austine, No restitution, no remission. Bring not a gift to God, the foundation of which was laid in thy brothers tears: Give that which is your own; first be honest, and then bountiful.

Secondly,2 Rule. Psal. 112.5. Let your charity be ordered with conscience and discretion. A good man sheweth favour, and lendeth, he will guide his affairs with discretion. This wisdom and conscience lies chiefly in the right objecting of your mercy. Take the poorest, take the best, and make [Page 34]them the objects of your pitty. I say, the poorest, those that are in the greatest necessity, in the first place re­lieve them.Donant iis qui maximè donare possunt, hi vis­catis hamatis (que) muneribus non sua pronunt, sed aliena cor­ripiunt. Plin. Ep. l. 9. Some will give that they may receive, this is complementing: some will give to those that can make a good shift in the world, and neglect those that are ready to starve, this is indiscretion. And then I say give to the best; some are very unblameable in their conversation, painful in their callings, modest in their behaviour, such as are ashamed to make known their wants, and yet God keeps them very low: oh be merciful to such; but especially do you see any that fear God, be sure you shew mercy to them.Gal. 6.10. As we have therefore opportunity, let us do good to all men; especially unto them, who are of the houshold of Faith. Here your charity will be most acceptable to God, and most profitable to your selves; for such will requite you with their prayers, not only with a com­mon outward God bless you, but their very souls will go out to God for you.

Thirdly,3 Rule. Do not limit your selves too much in Mercy. Let it be full and large and vast, if your abilityes will permit.1 Limit not your selves in the proportion of your mercy. You that have much, must give much. Your charity must be suitable to your Ability; A rich man may give much, and yet be counted by God an unmercifull man, because he gives not according to what he may, and ought. Remember that of the Apostle, 2 Cor 9.6. He which soweth sparingly shall reap sparingly; and he which soweth bountifully shall reap bountifully.

2 Limit not you selves as to the continuance of Mer­cy; be constant in it, persevere and hold on: As the poor will never cease, Eccl. 11.2. Gal. 6.9. 3. Thess 3.13. so your pitty must never cease. Give a portion to seven and also to eight. Be not weary [Page 35]in well doing, ye shall reape if you faint not.

3 Limit not your selves, as to the Acts of mercy; abound in all the fruits of mercy. There's mercy in giving, come up to that. There's mercy in lending, come up to that. Lend to the poor and look for no improvement; Loane ex pacto, or ex faenore to the poor, certainly that is Vsura mordax, condemned by all. There's mercy in buying of and selling to the poor.Amos 8.4, 5. Many in this Citty make the Ephah small, an the Shekell great, they will buy of the poor very cheap, taking the advantage of their necessity, but they will sell to them deer enough; this is sinfull. But these things I do but touch upon.

4 Limit not your selves as to the Object of your mer­cy. Such a man is my enemy, shall I do good to him?Prov. 25.21, 22. Nec ita clau­den i est res familiaris, ut eam benignitas aperire non possit, nec ita reseranda ut pateat omni­bus; modus adhibeatur, is (que) referatur ad facultates. Cicer. Humanitati dandum non ipsi homini. Arist. Tanquam ho­mines, non tanquam ho­mini. A. Gel. p. 236. 4. Rule. Yes, If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink; for thou shalt heap coals of fire upon his head, and the Lord shall reward thee. But such an one is an idle fellow, a common Beg­gar; shall I relieve him? The Ancients were so much for mercy, that they are very high in this point. I will not inlarge upon it: Ile only say this, Here do on­ly what necessity requires and no more; and what you give to such, give as to the Nature not as to the man, or give as to the man, not as to the person. 'Tis easie to presse the duty of mercy, but to determine what must be done either as to the measure, or as to the object, that is difficult, and every man must here make the decision himself accor­ding to his own judgement and conscience.

Fourthly and lastly: In all your mercy let there be sin­cerity, cheerfulness, thankfulness.

First, be sincere in what you do; All your mercy if it be not upon a right end, is nothing; 'Tis very [Page 36]hard to keep mercy unstained by Hypocrisy; many are seeking their own applause, when they seeme to act for their brothers good. Therefore saith the Apostle, He that giveth let him do it with simplicity. Rom. 12.8. Our Saviour in this Sermon obviates the pride and hypocrisy of men in their acts of mery.Mat. 6.1, &c. Take heede that ye do not your Almes before men to be seene of them; otherwise ye have no reward of your Father which is in Heaven. Some are like the Hen, that cannot lay an Egge but she falls a cackeling; they cannot do something chari­tably, but all the Parish, must know it; But thou when thou doest Almes, let not thy left hand know what thy right hand doth, That thine Almes my be in secret; and thy Father which seeth in secret, he shall reward thee open­ly.

Secondly, what you do, do it willingly and chere­fully; Let not your mony come from you like fire out of a flint, as though it was forced from you, but let it flow out like water out of the fountain. 2 Cor. 9.7. Every man according as he purposeth in his Heart, so let him give; not grudgingly or of necessity, for God loveth a cheerefull giver. God commands not onely the matter, but also the manner of the duty;Deut. 15.10. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him.

Thirdly let thankefullnesse run thorough all your mercy; Blesse God, you are not the begger; that you are not the needy man, that you have so much plenty when others are in so much want; I say be very thankefull, that you are the giver and not the receiver, Acts 20.35. For 'Tis a more blessed thing to give then to receive; And that providence which sets your brother low for the drawing out of his patience, sets you thus [Page 37] High for the drawing out of your thankefullnesse. Be not wanton, be not disdainfull under your fullnesse, but rather be very humble and thankfull. Pride and unthankfullnesse will soon make you as poor as others are.

Vse 4 The fourth Vse shall be for comfort to mercifull men. Is not the promise in the Text sweet,Hos. 10.12. that is yours. Ye sow in mercy and you shall reap in mercy; your bowells are inlarged to men, the bowells of God are inlarged towards you. I speake to some I know, who do sincerely and conscientiously lay out of their plenty to the poor; if they see a distressed creature, especially if they see a distressed Saint, they cannot hold their hands from mercy; Go on thus doing, and know, You shall obtain mercy; Mal. 3.16. God keepes a book of remembrance for all your disbursements to the poor.Heb. 6.10. He is not unrighteous to forget your labour of Love. How sweet will that sentence be at the great day, Come ye blessed of my Father, Matth. 25 34. inherit the kingdom prepared for you. How many hearts do you rejoyce now, and how will God fill you brim full with joy in the day of your Accompt. Say not 'tis but little you can do. The Widows mite was accepted. Mark 12.43. Matth. 10.42. Non quanto sed ex quantū Cypr. [...]. Chrysest. 2 Cor. 8.12. A cup of cold water shall be rewarded. 'Tis not how much, but out of how much, that God looks at: 'tis not the quantity, but the sincerity that pleases God. If there be first a willing mind, it is accepted according to that a man hath, & not ac­cording to that he hath not. You are of all men most rea­dy to give, and most backward to take the comfort of your giving. Oh, that I might prevail with Muckworms to be more bountiful; and oh that I might prevail with them that are merciful, to be more cheerful: Do not you despise that mercy, which pleases God, and refreshes so many poor creatures: Forget all in a [Page 38]way of merit, but yet take the comfort of what you do in a way of duty. There's a time coming, when you shall stand in more need of mercy from God, then any poor creature here can stand in need of mercy from you; then you shall have it: Is not your condition good? Mercy from God is the sum of all your desires, you shall finde it in great abundance for your mercy to your Brethren. And yet let me tell you, you are come up to that which is higher then all this; To give your mony to the poor is much, 2 Cor. 8.5. but you have given your selves to the Lord, that's a great deal more. What have you left your selves? your goods are given to the poor, your selves are given to God; what have you more to give? Be of good comfort, you give your All to God, and he will give his All to you.

Vse 5 In the last place, to shut up all; Having spoke so much for the poor, let me now speak a word to the poor. The Sermon that I have preached will please you very well, for you love to heare of the Duty of the Rich, but you care not to heare of your own. Rich men must be mercifull, that you like well, you hope to be the better for it in outward things; 1 But doth the word speake nothing to you? Yes; you must be painefull and diligent in a calling;2 Thess. 3.10. He that will not wot work let him not eat, was the Apostles com­mand: Idlenesse and Lazinesse is the sin of many that are in want; if they would but work they might eate their own bread, 8 [...] 12. and not be chargeable to any. Whence is it that we have so many Vagrants and Beggars amongst us?Ephes. 4.28. Whence? 'Tis from Idleness; They go from house to house, and are supply'd by the mercy of others, and this slothfull life pleases them very well: There are others will take a little [Page 39]paines, but when they have got a little mony, pre­sently they go to an Alehouse and there drink it away, and so their wives and children may starve, if they be not relieved. These are base wretches, and I beg no mercy for such, but what (as I said before) absolute necessity doth require. Severity to these, either to make them to take paines,Benefacta malè locata, malefa­cta arbitror. Ennii dictum. Commended by Tully, l 2. de Offic. Severity to these, either to make them to take paines, or to let them be pinched under their necessities, is the best mercy for them. God never injoyned mercy to incourage idlenesse, but to support weaknesse. And therefore this is the first thing; you that are poor, if you have no Calling put your selves into one, if you have a Cal­ling, walk in it with all diligence and honesty, & then see if God doth not raise up friends to help you.

2 Again. the rich must be merciful to you, then you must carry your selves humbly, and civilly, and respect­fully to the rich. To be poor and sawcy too is a very un­lovely thing. Mercy is a debt to you, honour and due respect is a debt from you; which is held out not on­ly by the light of Scripture, but by the very light of Nature.

3 You may expect mercy from them that are full, but do it in a right manner, and upon right principles. Do not go and tell the rich, there ought to be a parity, and why should they have so much, and you so little? for God hath made a difference in the persons of the world, in the things of the world, and to level persons and pos­sessions is directly contrary to the order and institution of God. Do not go to set up a community, upon the mista­king of that in the Apostles dayes, when all things were common; Acts 2.44. for the breaking up of the inclosure of pro­perty is sinful, and tends to all confusion and cruelty. Do not go to the rich, and impudently demand relief from [Page 40]them;Prov. 18.23. 'tis your due, but yet the poor must use intreaties. Importunity is tolerable, but impudence is loathsome.

4 Are the rich merciful to you, be ye merciful to them. There's mercy lying upon the poor as well as upon the rich. Do they open their hands to you, do you go to God in prayer and open your hearts for them; Charity they give to you, you must return prayer to them; Lord such a man is good to me, be thou good to him, and requite him all his love seven-fold into his own bosom. This is the best expression of your thankefull­nesse, and the best way to have their mercy yet to run out more freely upon you.

5 Do the rich deny you mercy, do not curse and sweare and fret at them, (as two many profanely do) but quietly waite tell God incline their hearts to shew favour to you.

6 And lastly, whilest you would have others to be mercifull to your bodies, be not ye unmercifull to your own soules. Though you be very low, do not sin; put not forth your hands to steale, Prov. 30.9. do not go to helpe your selves by any indirect wayes, (which is the Devills temptation to the poor;) do not fret and mur­mare at the providence of God; Do not neglect your eternall salvation; This is to be unmercifull to your own soules. Whatever others do for the body, do you minde the soul. Mat. 5.3. Are you poor in estate, be also poor in spirit? Are you poor in this world, be rich in faith and heires of the kingdom? James 2.5. So be, and so live, that whatever becomes of you for the mercy of men here you may inherit the mercy of God hereafter unto all eternity.