MERCY In Her EXALTATION. OR, A sovereign Antidote against Fear of the Second Death. In a Sermon preached at the Funeral of Daniel Taylor Esq in Stephens Colemanstreet London, on the twentieth day of April, An. 1655.  There is no Fear in Love: But perfect Love casteth out Fear. 1 John 4. 18. His heart is established: He shall not be afraid, until he see his desire upon his enemies. Psalm 112. 8. Certissimè indulgentiam expectare poterit, qui aliis indulgere novit. Aug. De Tempor. Serm. 203. Sine causâ peccata accusant, quem pauper excusat.— Qui foenerat pauperi, ipsum sibi judicem praestitit debitorem. Chrysologus. 
LONDON, Printed by J. Macock, for H. Eversden, and are to be sold at his Shop at the sign of the greyhound, in Paul's Churchyard. 1655.   

To Mris Margaret Taylor the late Wife of Mr Daniel Taylor deceased, Mr Edmond Taylor, Mr Samuel Taylor his Brethren, together with the rest of his Kindred, Allies, Friends and Acquaintance, Grace, Mercy, and Peace from God the Father, and the Lord Jesus Christ.  
Friends, Christian and Beloved;  
IT was signified unto me by some of you, as the desire of many more, that what should be preached at the Interment of your dear Friend and mine, Mr Daniel Taylor, might be commended unto the Press, that so the memory of his exemplary and Christian life, might live upon the better terms amongst you, and be the readier at hand for your Christian service, upon all occasions▪ The Sermon, I confess, rather intimateth, and this very sparingly, than discourseth, the particulars of his worth: Upon my entrance hereinto, I declared myself under a solemn resolution (not much short of a vow) not to offend the weakest of the living, by commending, no not the strongest of the dead, especially not in the Pulpit, not at such a time, when their highest concernments are in hand, and they most sacredly engaged to attend them with all their might and strength. Only the principal subject of the Sermon, Mercy, was indeed not the least of his commendations. His example herein will bless you, if you follow it, but will rise up in judgement against you, if you turn your backs upon it. His other endowments, as well moral as intellectual, were very excellent, both for kind, and degree. He was Religious, not of custom, or of course, but of conscience, nobly disdaining to prostitute his judgement to any circumforaneous, or vulgar opinion in matters appertaining unto God, simply upon the credit, or recommendation, of other men's Faith; and withal studiously scrupulous and tender of receiving any Notion or Tenent whatsoever, into his Belief, until he had caused it to pass through the fire of a district examination and enquiry, and found that it would not burn. Whilst the health and strength of his body was able to bear the weight of exercises of Devotion, he maintained a constant and close trade of communion with God: and in the time of his last weakness, a few weeks before his change, amongst other savoury Discourse, he bemoaned himself, that since the prevailing of his distemper upon him, he was deprived of his heart-breaking opportunities with God. His heart was up very high in desires after knowledge of the Truth, and this in the most profound Questions controverted between men of greatest judgements in these days. Books of Divinity that were any thing judiciously or accurately written, his delight was, at his spare hours.  

Nocturnâ versare manu, versare diurnà;  
By night to read; and not to spare by day.   
He put no difference between persons, either for their concurrence with him, or dissent from him, in matters of opinion, or form of worship. But that which commended any person unto him, was his own opinion of his integrity, and goodness of heart towards God. Some to whom his heart stood very close in affection, whilst they were yet sound in the Faith touching Infant-Baptism, found no change in his respects towards them, after their judgements had warped the contrary way, no not after they had disclaimed all Christian communion with him in a Church way. His signal Integrity, Justness, and Clearness in dealings, as well in the administration of the Trust committed unto him, as in his private occasions, are freely testified by all that had to do with him in either kind, with a nemine contradicen●e, (as far as I have heard.) The Greatness (which some call Goodness) of his Estate, made no breach at all upon the goodness of his disposition in his conversation: He observed no distance, made between himself, and the meanest of his Brethren, by his abundance; Persons even of lowest degree, by the mediation of his affableness and humility, found access unto him upon all their occasions; and few, if any, came from him discontented. His carriage was composed and grave, yet without affectation: His Discourse, seasonable and savoury, without offence. His native temper seemed to incline him to much reservedness: but by judgement and conscience he reduced that which was less desirable, or less useful, in this inclination. His Habit and Garb every ways comely, suitable rather to his profession, than estate. Whatever savoured of ostentation or vanity, he left to be taken up by persons of looser and lighter spirits. The full cup, which God gave unto him, he carried with an even and steady hand, without spilling: yet freely gave to every man that was a thirst, and came in his way, to drink.  
His intellectual endowments were given him by the largest measure, which God in these days is wont to mete unto men. What Ethan, or Heman, Chalcol, or Darda, 
a 1 King. 4. 31.  were in their generation, the like, or not much unlike, was he in his. His understanding was large, and very comprehensive: His apprehension quick and piercing: his judgement solid and mature, his memory, fast and faithful; his elocution, or speech, distinct and clear, elegant, and fluent enough, yet not luxuriant or pedantic. He was more than of ordinary abilities to argue the most thorny and abstruse points in Divinity; ready of Discerning, where the quick of any controversy, or matter in debate lay: very expert he was in the word of Righteousness, able to draw waters of life out of such Wells of salvation, from whence many men of good understanding, and parts of Learning, had not wherewith to draw, because of the depth of them. He had a singular dexterity to make the rough things of business, smooth, to turn the insides of matters, outward, to untie knots, and disentangle intricacies, in all manner of affairs that were brought to him. I scarce know any man amongst those he hath left behind him, of like felicity with him of giving counsel and advice, in cases of difficulty, and doubtful consideration.  
In sum, as well for parts of Nature, as of Grace, he was an highly accomplished man, adorned and set forth by God, for a pattern, as for others, so for you (more nearly related to him) more especially. I trust his life though he be dead, shall speak unto you, whilst yours continues, and help to form and fashion you into the same image of Christian worth and desireableness with him. The best way to make yourselves 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 Goodwin.   

To the Reader.  
GOod Reader, I was bound with a threefold cord of engagement 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 than 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 straight.  
The vulgar vote and report of the outward estate of my worthy friend (now in an incapacity himself to rectify men's apprehensions in any thing relating to him) hath been somewhat injurious unto the preciousness of his memory, and this even amongst those, who know ground enough wherefore to honour him, and only suppose a ground wherefore they should honour him less. 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 less and so less 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 sequestered 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 1 Tim. 6. 17, 18.  the charge (Questionless) respecteth rather the time of the lives, than 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 Ibid.  for men to undertake to prescribe particulars, is a kind of pretending to be wise above that which is written. However, I wish, rather than expect, that they who complain that Grantham steeple stands awry, would set up a straighter by it, and fear that when themselves shall come to the trial, they will justify 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 whilst 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, unless 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 than a very few that found, what, or how to mistake) it seems they were jealous that some things delivered trenched very near (if not too near) 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, o● Doctrine of Christian Religion, then that all the good works in the world, were they, or could they be performed 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 sinless, 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 than without the other, is to be obtained by good works, yet not properly, nor so much by the merit of these works, as by virtue of the Law of God's most gracious and bountiful acceptation. And yet to say or think on the other hand, that there is nothing at all in these works, or nothing more than 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 right●●●●●● 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 itself, 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 strain of weakness in many professors, which makes them unable to distinguish between things necessary to justification and to salvation; and again, between the two kinds of justification now specified. By reason of this weakness, some have taken deep impressions of discontent and offence at those Ministers of the Gospel▪ who were men of the greatest faithfulness to their souls, only because they were zealous and importunale in exhorting, persuading, provoking, pressing, urging them to good works, in order to the saving of their souls, which notwithstanding is the Apostles express Doctrine, 1 Tim. 6. 17, 18, 19 and the Holy Ghosts in I know not how many places more.  
I have added, altered, or inserted very little, in so much of the Sermon ensuing, as I had time to deliver, when it was preached. Only I give a brief touch of one thing forgotten about the explication of the Doctrine, and increase the number of the reasons by one or two. Otherwise, that which is here added, is little, but some enlargements of myself in the application, which being imprisoned in an hour glass, I had no liberty then to deliver.  
God, who sometimes hangeth great weights upon small wires, give thee much out of this little, and cause the Treasury of thy Grace and knowledge to rejoice by the casting in of this mite in to it. In the prayer, there is the heart of  
From my Study in Swan-Alley Coleman-street London, May 18. 1655. Thy Friend and Brother, zealous to serve thee in Christ. JOHN GOODWIN.   

ERRATA.  
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JAMES 2. 13. And Mercy rejoiceth against Judgement. 
THe Dead (as David's meditation long since awarded the case) praise not the 
Psal. 115. 17  Lord; meaning, by any thing they now do in the state and condition of death: only by those things which they did whilst they were yet living, if they were proper for such a service, they may, though now dead, be said to praise him; as the holy Ghost said concerning Abel some thousands of years after his death, that by the Sacrifice, which he offered by Faith unto God, whilst he was living, being 
Heb. 11. 4.  dead, he yet speaketha. And if the dead praise not God, neither shall I praise them, but leave this to their works, by which they praise him (if they praise him at all.) If what they did, whilst they were living, was judged by them sufficient to praise God, we cannot well but judge the same sufficient to praise them also, whether it was much they did upon that account, or whether little. For if they did much for the praise of God, whilst they lived, such a proportion of goodness will lift up their praises also on high, being dead. If they did little, great praises would be uncomely for them, and could not be answered for before God by those, that shall adorn their Names with them.  
It is well known to a great part of you, who now hear me, that for several years past, I have put from me the custom of Funeral eulogies and Commendations, bequeathing this service unto the works of the deceased, which have a Commission from God to perform it 
b Prov. 31. 1.  (if there be cause) whereas I have none that I know of, especially not to do it in consort with the work now in hand. But I have declined the practice, partly because of the offensiveness of it unto many, who are weak; partly because of the offensive practice, and misuse of it by some, who seem otherwise strong. I confess, that as it was the saying of one long since; If a dishonest practice be in any case tolerable, it is for the purchase and procurement of a Kingdom; in all other cases, justice and right must take place 
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 c●las. ; so if a Minister or Messenger of God could be venially tempted to dispense with so good a resolution, as that which he hath taken up against blowing a Trumpet in the Pulpit before the dead, my standing at present is upon the ground of such an opportunity, being called to preach at the interment of a man of a most exemplary and signal worth in every kind, and whose life can hardly be remembered by those who have any steady knowledge of it, without falling into an agony of sorrow and heaviness for his death. And as it was the saying of the Poet in respect of the enormous vices of the times and place wherein he lived, that it was an hard matter, Satyram non scribere, not to write satirically; so may I well say on the other 
Difficile est Satyram non scribere. Juvenal.  hand, in respect of many things so highly commendable and Christian in him, upon the occasion of whose death I am now speaking unto you, Difficile est laudes non dicere, a man must resist a temptation to refrain from praising him.  
However, partly for my resolution's sake (which is not far from a vow) but more especially for your sakes, whom it much more concerns to be made praiseworthy yourselves, then to hear another praised before you, I shall leave the Deceased to the good report of all men (which he purchased at an high rate of well-doing, when time was) and of the Truth itself [the Word of God, which giveth large testimony unto him, and unto all like to him] and shall in the Name of God, and of the Lord Jesus Christ, by the Opening and Applying of the words read unto you, make an attempt upon you, to make you, if it may be, like unto him in that which was his glory, whilst he lived, and his rejoicing at his death; I mean, his Goodness and Mercy. Mercy enlarged his heart to rejoice against judgement: and oh! How happy shall you be, if you will be persuaded to cast in your lot with him, and suffer God to put into your heart, by his Word and Spirit, which are now about to put you upon the Trial, to take part and fellowship with him in that his rejoicing.  
Let us then, with as much brevity as your interest in the opportunity before you, will (to the best of my understanding) permit, endeavour 1. to open the mind of God unto you in the words read; and then 2. to show you how this treasure of the mind of God, may and aught to be improved by you to your spiritual, yea and temporal advantage also; so leaving your consciences, and the good Word of God together, to agree upon the things both of your present, and eternal comfort and peace.  
And Mercy (saith the Apostle, if rightly englished) rejoiceth against Judgement. In the former part of the verse, he had said. For he shall have Judgement without Mercy [i. shall be very severely handled by God in the Great day, the sentence that shall pass upon him, shall be most insupportable] who hath showed no mercy, [viz. whilst he lived, and had opportunity to show it] and then subjoineth (as you have heard) in the latter part of the verse; and Mercy rejoiceth 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 Satan hindered 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 accommodated, if the words were read thus: BUT Mercy rejoiceth against Judgement. For than the connexion of it with the former will lie before us in such a tenor of discourse as this: He shall have judgement without mercy, who hath showed no mercy: but he that shall show 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 rejoice, 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 somewhat 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, sometimes 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, inclining 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 rejoiceth 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 logic, 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, show, that it is not merely and barely the inward affection of mercy, that is able to raise this glorious effect of rejoicing against judgement, but the affection seconded, aided, and strengthened by her worthy actings, and practical exertions of herself; 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 comely 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 itself [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 yield such rich and pleasant fruit, as rejoicing against judgement. So then, mercy rejoiceth against judgement, i. Mercy, with her children, the tree of mercy well laden with fruit growing on it, thus rejoiceth.  
Only this is further to be considered, that when the Apostle attributes by way of honour and privilege, unto mercy, this rejoicing 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 overawed by covetousness, nor of a pinching, or penurious kind of mercy, which is sometimes found in worldly, covetous, yea and oppressing men (as the Pharisees in our saviour's days, were wont to give alms 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 hardheartedness, penuriousness, and narrow-heartedness, &c. under her feet. It is the frequent manner of the Scripture to use words of a general signification, and which ordinarily signify 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 saviour's 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 itself 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 inferior, weak, or low degree, but in her strength, and some considerable advance in the soul. Other instances of this kind the Sc●ipture affords many 
a See 2 Tim. 3. 16. Prov. 18. 22. Phil. 2. 22. . So then when we hear the holy Ghost, speaking thus gloriously of mercy, as that it rejoiceth 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,  
rejoiceth against judgement,] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, rejoicingly glorieth over, or against, judgement. It is somewhat 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) rejoice not against me, O mine enemy; i. Please not thyself, 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 myself 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 rejoiceth against judgement, the meaning is, that mercy [so understood as was lately opened] qualifieth, strengtheneth, 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 virtue 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 virtue 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 showing mercy, by means of the Conscience, or consciousness of this godlike 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 
Doctrine.  and proper result, or fruit, of much mercy. Or if you please, the Doctrine may be conceived in this, or the like, tenor 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 b●● 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, join the spirit of the Doctrine, and your Consciences, somewhat 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 entitled 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 showing mercy, as well as the rich, though not in all the same respects. They may show mercy, and this not only one to another, but even unto rich men themselves, as viz. by commiserating and pitying them in respect of their slippery and most dangerous standing by means of their riches (of which our Saviour gives notice in the Gospel 
a Mat. 19 23, 24. Mark 10. 23, 24. ) and so by praying unto God for them, that he will keep their foot from being taken in the snare of this world's abundance; and again, by suffering them to enjoy their wealth, not only without any impeachment or impairing of it by them, but without their having an evil eye upon it, without envying or repining, that they ride upon horses, when as themselves go on foot; and yet further by not suffering, as far as lieth in them, any person whatsoever unrighteously to touch any thing▪ that is theirs; by ●●stifying their good will towards them, in endeavouring to stop all hard sayings, and sinister reports concerning them, as of covetousness, pride, hardness, &c. So also by a ready, free, diligent and faithful serving them in all such occasions, wherein at any time they shall stand in need of their help, and desire it. For rich men are not privileged by their riches against all kind of miseries, nor against all wants, indigencies, or necessities: Yea they have their dependencies upon the poorer sort of men, as well as these have theirs upon them; and these (perhaps) if things were duly estimated, as many, and as Great: The King himself (saith Solomon) is served by the field 
b Eccl. 5. 9 ; [or as the Hebrew hath it, is servant to the field] viz. the care and labour of the poor Husbandman intervening: and in such a sense as this, in which he is, or may be said, to be a servant to the field, he may be also said to be a servant to the Husbandman. The Philosopher likewise in his Fable of the lion and the Mouse, very emphatically taught the grand necessity which the Greatest of men may sometimes have of the help of the meanest, where▪ he fancieth, the lion being taken, entangled, and held fast, in the toil or net of the Hunter; that the Mouse upon the lions roaring, came and with her little teeth gnawed the Net insunder, until way was made for the lion's escape. So than the poorest sort of men, that are but able to give a Cup of cold water, or to speak a good word of a man, or to conceive a prayer for him, or to forgive injuries, or to minister with the hand to any man's outward occaosins, when desired, or the like, may be mreciful to what degree they please in their way, and consequently are as capable of that high privilege, a glorious security from condemnation, as rich men themselves. This in the first place.  
2. When the Doctrine affirmeth, that a merciful frame of heart is a proper means to secure it, against condemnation, and the fear of it, the meaning is not (nor is it employed) that all persons who are commendably and Christianly merciful, do actually, or at all times enjoy themselves in this blessed security. Some may not so throughly understand, either the nature of Mercy, or the nature of God so sympathising with it, or may forget at present to compare the one with the other, or neglect to consider how God hath poured out himself in promises of grace and mercy unto persons of this Heavenly character. Therefore all the Doctrine intends (as to this point) is, That persons signally merciful, or full of goodne●s, are by the advantage of this gracious disposition worthily acted, either are in the actual possession of that Heavenly security we speak of, or at least in a rich and regular capacity to be argued, either by themselves, or others, into it, or, that they are not far from it. This is another particular to be taken into consideration for a right understanding of the Doctrine.  
3. (And lastly) when it attributeth unto mercy (in the sense declared) a joyful exemption from fear of judgement or condemnation, it doth not speak of a loose, prodigal, or vain glorious disposition, which (haply) in some person may affect the name of, merciful, because it effectually inclines them, as Mercy is wont to incline her children, to part with their money, or other good things, freely enough unto others, amongst whom some that are indigent and stand in need, may sometimes (it is like) be found. Such a principle or disposition as this; deserveth not the name of Mercy, because a man or woman may be acted by it without any compassionate sense at all of the miseries or necessities of those, who are relieved by them. Nor doth the Doctrine, by Mercy, understand any affection of that name, wherewith some, both men and women, are (as it were) prevented, not knowing how, or by what means, they became thus merciful, or compassionate, as our Saviour speaketh of some that are eunuchs from their mother's womb, (as of others, who make themselves such for the Kingdom of God.) For though this kind of mercy be commendable, and proceedeth from God, as the Author of Nature, yet it is not able to create that Heaven of security in the heart and soul of a man, unto which the Doctrine entitleth that mercy, of which it speaks. 
What mercy it is, of which the Text and Doctrine speaks.  This Mercy than importeth an affection raised in the soul of a man or woman by Gospel consideration (the holy Ghost over-shaddowing or assisting those endeavours, or that exercise of the mind and conscience, by which it is raised) whereby they are effectually inclined and provoked to minister unto the necessities of those that stand in need, when they have opportunity, according to the means which God hath touchvouchsafed unto them for their relief. This (with what brevity we could) for the explication of the Doctrine.  
For the truth of it, so understood, as hath been declared, although that one text of Scripture, upon which it hath been built, be of sufficient evidence and authority to secure it unto your judgements and consciences, yet let us give you measure heaped up, by insisting upon some others for the strengthening and enriching of this security.  
He shall not be afraid (saith David, speaking of the 
Scripture-proofs of the Doctrine.  man that is gracious, and full of compassion and righteous, Psal. 112. 4.) such a man (saith he) shall not be afraid of evil tidings (he means, any, or all such tidings which import evil, i. e. which are of a sadding, or terrifying nature unto the generality of men) His heart is fixed trusting in the Lord. His heart is established: he shall not be afraid, till he see his desire upon his enemies: The tidings of the day of judgement, when far the greatest part of the world shall be sent quick to Hell, never to return thence to the days of eternity, are tidings of the greatest evil to the generality of men and women, that can be, yet he that is Gracious [i. e. apt to do good without any carnal motive or inducement thereunto] and full of compassion, shall not be astonied, or struck with fear at these tidings, though so formidably 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 men's. A feather, though it be a very weak and light thing, and hath nothing in itself to ballast 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 partakes of the stability and firmness of this Rock, and can no more be shaken, or removed, than the Rock itself. 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 dependence 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 Eph. 6. 10. ; meaning, that good Christians, and true believers, aught to be as secure, as dreadless and fearless of evil, notwithstanding their own weakness, as if they were themselves invested with the glorious omnipotency, 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 part ●●te, and a part 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 apparently be out of all danger of being hurt by them. Why David insisteth up●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 than any other man, shall be showed 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 itself 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 world's 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 than 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 sign, 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 privilege, 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 fills the world with the fruits of his love, goodness and mercy, is a pregnant reason, why we should even at present, promise unto ourselves boldness in the day of judgement, in as much as there is not the least colour for any jealousy or fear, that God should condemn those in the day of judgement, who have been like unto himself in works of love, goodness and mercy (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 encouragements 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 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 godlike, 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 itself 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 
Reason 1.  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 Mat. 5. 44. 45. . 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 Abraham's children, and so, Abraham's Seed, Luke 19 9 Joh. 8. 39 Rom. 9 8. Gal. 3. 7. &c. And those who resemble the devil in his wicked disposition and practices, 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 1 Joh. 4. 7. . And whereas men are said to be the Children of God by Faith in Christ Jesus 
c Gal. 3. 26. , the faith by which they become his children, is only 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 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  [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 Gal. 5. 6. , 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 than 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, ye●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 itself, and so acknowledged by all men, should abandon his chitdrens, 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. 
Reason 2.   
A second reason of the Doctrine is: when a man's 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 advantageous 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,— believeth all things, hopeth all things 
a 1 Cor. 13. 7  [i. e. effectually inclineth, or disposeth the persons qualified with it, to believe 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 believe 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, join hand in hand to secure him against condemnation. Whereas men and women of narrow and scant hearts, wherein there is stowage and roomth only for themselves and their own worldly concernments, lie under a most sad disadvantage, next to an incapacity, to embrace the glad tidings of the Gospel, in their due compass and extent, without which they will hardly reach to the effectual allaying and quelling of their fears of wrath and condemnation for their sins. It is a piece of the Prayer which Paul made for the Ephesians, that being rooted and grounded in love [i. e. being upon pregnant, weighty, and mature considerations and grounds, resolved against all disswasives and temptations to the contrary, to persevere in love, and in the exercise of it, they might by the opportunity and help of such a frame of heart, be able to comprehend with all Saints, [i. e. to conceive and understand, with a commensurableness of apprehension and faith, as near as may be, wherein I pray that all the Saints may be partakers likewise with you] what is the breadth and length, and 
a Eph. 3. 17. 18.  depth, and height, and to know the love of Christ, that passeth knowledge, &c. To know the love of Christ in all the dimensions of it here named, to know it (I mean) as men may, and aught to know it (though otherwise in the full compass of it, it is above the knowledge and belief of men) but I say to know it, as men may know it, is sufficient to rescue their hearts and consciences out of the hand of all fear of judgement or condemnation for sin. Now than the Apostle in the passage yet before us, clearly supposeth. 1. That persons rooted and grounded in love (in the sense declared) are in a rich and immediate capacity of attaining this knowledge; And 2. That no person without this qualification or advantage, is in any likelihood, yea or possibility, to attain it. Where love to God and men with the rest of the gracious retinue which still bear it company, as mercy, goodness, &c. have not opened, widened, and enlarged the heart to a very great extent and compass, the breadth and length, depth and height of the love of Christ to men, cannot by reason of their vast dimensions, enter, or receive entertainment there. This is a second Reason.  
Thirdly, there is a principle found in the generality 
Reason 3  of men, to conceive and think that God is like unto themselves in inward principles and dispositions, whatsoever these be. The truth is, that by creation they did in these resemble him, and were like unto him, and this was their glory, being (I conceive) that Image of God, in which they are said to have been created. Again, true it is, that by Regeneration this resemblance is regained: and this for the measure or degree of it, proportionable to the greater or leser perfection of the work itself of Regeneration. Now though wicked men by voluntary sinning, and continuing in sin upon such terms, grievously obliterate, deface, and wast this Image or similitude of God in themselves, and make themselves more like unto Satan, than God; yet partly out of the pride, partly out of the ignorance of their hearts, partly out of a desire to enjoy themselves in the pleasures and contentments of sin without fear of being judged by God for it in the end, they are willing to harken unto Satan, when he suggesteth unto them, and tempteth them to believe that God symbolizeth in the same principles, Genius and disposition with them, according to that of David, Thou thoughtest (speaking in the person of God to a wicked man) that I am altogether such an one as thyself, and consequently, that I am not offended with thee, will not punish thee, for thy wickedness: but thou art dreadfully deceived in this: for (as it follows) I will reprove thee, and set them [thy sins] in order before thine eyes 
a Psa. 50. 21 ; meaning, that he would judge and punish him severely for them, and this with such a kind of judgement, which should be as glass unto him, wherein he should (as it were) see his sins one after another as he had committed them, in their native and proper shapes of deformity. Now as wicked men are apt to think, though very foolishly and falsely, that God is of their mind and like unto them, so are holy and good men apt to think also, and this according to their duty, and the truth; only acknowledging their own infirmities and imperfections, and consequently, their due distance from God. Good men cannot but think that God is good, that he is holy, that he is gracious, merciful, &c. and consequently that he is like unto them, or (which is the same as to the point in hand) they unto him. And the more explicit and express these divine impressions or qualities are found in them, the richer and fuller their knowledge and assurance must needs be that God is like unto them, and they unto him.  
As when men are eminently gracious, eminently good eminently merciful, &c. there is scarce any place left for questioning or doubting, whether we be like unto God, and so he to us, or no. Now then when a man shall be rich, and reign in this confidence, that he is like unto God in righteousness, goodness, mercy, &c. how, or upon what account can he be afraid that God should condemn or destroy him? Though fear in many cases be a very irrational, senseless, and unruly passion, yet to be afraid, lest God should send the Divine Nature, that is, his own, into Hell, is a kind of fear so broadly irrational and extravagant, that it is not incident to one of many thousands. Besides, sympathize and communion in nature, disposition, and action, when apprehended and believed, is security in abundance to the inferior, from receiving any prejudice or harm by the power of him that is Superior. Upon this ground it was, that the wicked person, concerning whom we lately heard from David that he thought God to be such an one altogether as himself, was confidently secure that God would not hurt, judge, or punish him; which conceit of his, as a natural consequent of the said thought, David plainly intimates by making God to say in opposition to it, (as we likewise heard) but I will reprove thee, and set them in order before thine eyes 
a Psal. 50. 21. ; meaning, that he would punish, or destroy him; which implies, that this wretched man promised unto himself peace and freedom from punishment, from the hand of God. The Apostle John likewise builds upon the same foundation, in reasoning (as we lately also heard) thus: Herein is our love made perfect, that we may have boldness in the day of judgement: because as he is, so are we in this world 
b 1 Joh. 4. 17 . But of these words formerly. This for a third Reason.  
Fourthly, This impression is strong and clear upon 
Reason 4.  every man's heart, conscience, and soul, that God loveth mercy, as he doth all kind of righteousness and goodness otherwise. We shall not need (I suppose) to strengthen the hand of this impression from the Scriptures; which 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 itself 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 subjoineth; his countenance doth behold the upright, or, those that are righteous 
c Psal. 11. 7. , meaning, that he looketh after them▪ and beareth respects of grace unto them. So than that being a known property of love, which the Apostle mentioneth amongst many others, viz. to think no evil, 
d 1 Cor. 13. 7.  [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, lest 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 
Reason 5.  jakes of the world, into which there is nothing to be thrown, or cast, but that which is filthy, noisome 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 desirable 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 dunghills, or into noisome Vaults, the use whereof only is to receive and keep that apart, and at a distance from men, which being nearer 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 God's Jewels, and men's: 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 glorify your Father which is in Heaven 
a Mat. 5. 16. . As the Jews directed him that was born blind, after they had been informed 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 Joh. 9 24. ; 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 ourselves like men, but acknowledge God to be the Author and Father of these works in them, and consequently to be most gracious, lovely, and desirable himself. The holy Ghost takes notice that the multitude wondered 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; 
c Mat. 15. 30.  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 only 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, than 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, than those things, for which we heard that the multitude glorified the God of Israel. Thus than we see how merciful men are God's jewels, 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 desirable and pleasant in the eyes of all flesh, they are the deliciae generis humani, the delight and darlings of mankind. The commonwealth 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 jealousy or fear unto any of these, that their casting into hell would be any gratification or accommodation unto the Saints, but rather as a sword passing through their soul, or a grievous dismembering 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 
Reason 6.  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 desirable, 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 Jam. 1. 13. ; 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 David's Language) consider the poor and needy, are the friends of God, and stand by his Interest, the Interest of his glory, in the world, the Scripture itself witnesseth and acknowledgeth, in saying, He that hath mercy upon the poor, lendeth unto the Lord, and that which he hath given, will he pay him again 
b Pro. 19 17 . How, or in what respect, doth he that giveth unto the poor, lend unto God? The reason of the assertion is (doubtless) this: God everywhere claims to himself the great honour of being the Sovereign Administrator of human affairs, and governor of the world: and he is generally by men, acknowledged so to be. Now as he is the supreme Ruler and Governor of the world, the care of the poor and needy, being members of the world, and if they be godly and virtuous, very considerable and worthy members hereof, lieth upon his hand, as well as, if not much more then, the care of other persons. Yea himself very frequently engageth himself by word and promise, to take special care of the poor and helpless, and that he will be mindful of them, and provide for them. In both respects when the poor are neglected, and exposed to extremities, the honour and equitableness of his government of the world, together with the truth of his word and promise, are in danger of being called into question, at least by his enemies, and those that are less acquainted with his methods and ways. So that they who charge themselves and their consciences with looking after the poor, and shall minister unto their wants and necessities, as they are able, and have opportunity to do, herein justify and vindicate the Government of the world in the hand of God, together with the truth of his Declarations made in the behalf of the poor, from, and against all imputations and aspersions that are, or might be; cast upon them, upon the account of a deficiency in this kind, and in case the poor should be wholly unregarded. Yea, whereas the great God hath (as it were) pawned unto the world, those inestimable Jewels, the honour of his righteousness, and of his truth, that the poor of the Earth, shall not be forsaken or left desolate, but remembered in his providential dispensations in the world, they who shall show them kindness, and be as nursing Fathers unto them, what do they else but lend unto the Lord, for the redeeming of his pawns, and to prevent the rejoicing of his Enemy, the world, over the forfeiture of them? Whereas they who shut up the bowels of their compassion against the indigent and needy, and suffer them to faint and sink under the burden of their poverty, whilst they have in their hand the good things of this world wherewith to relieve them, do what in them lieth, expose the righteousness and truth, and faithfulness of God in the government of the world, unto reproach and shame. Hence it is, that the Holy Ghost speaking by the Apostle John, imputeth the heard-heartedness of men towards the poor, not so much to a defect or want of love in them towards the poor themselves, as towards God, who is more concerned (as he is capale of concernments in one kind or other) in the relief and non-relief than themselves. But whosoever hath this world's good, and Brother have need, and shutteth up his bowels of compassion seeth his from him, how dwelleth THE LOVE OF GOD in him 
a 1 Joh. 3. 17 ? By the way it may be some comfort and relief of spirit unto the poor, when they are neglected by men, that they are herein but fellow-sufferers with God himself. This for a sixth Reason.  
Seventhly (and Lastly) Amongst Christians, and those that are trained up in the knowledge of the Scriptures, there is this reason beyond all the rest, why men and women signally gracious and merciful, cannot lightly be troubled with any servile fears of judgement or condemnation, viz. that God hath poured out himself so abundantly above measure in his word, in high approbations of this Grace and the exercise of it, and especially in promises of all sorts, great and precious in every kind made unto it, as if he judged, both the world that now is, with all that is desirable in it, and the world also that is to come with all the glory and great things thereof, consideration or reward little enough for those that shall honour him, and his Gospel, like themselves, with the exercise of it.  
We shall not need to instance in particulars. The Firmament of Heaven is not fuller of Stars than the Scripture is of Divine promises and engagements unto those that shall cast their bread upon the waters, and show themselves the natural sons and daughters of mercy: Give (saith our Saviour) and it shall be given unto you, good measure pressed down, and shaken together, and running over, shall they [not men] give into your bosom 
a Luk. 6. 38. . When actions are ascribed to unnamed and (as it were) to invisible Agents (which is sometimes done in the Scripture, as Luk. 12. 20. 48. Luk. 16. 9 and elsewhere) it seems to imply some special hand of God, or somewhat more than ordinary, in their performance. So when it is here said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they shall give the measure here expressed into your bosom, the meaning may well be, that God himself will interpose with extraordinary zeal to make the reward of men and women, that shall be large hearted and open handed unto the poor, rich and full above measure. I forbear to insist upon any more promises of like import, because they are of such frequent occurrency in the Scriptures. You may please at your leisure to consider these places (with their fellows) Isai. 58. 6, 7, 8, 9, 10, 11, 12. Eccles. 11. 1, 2. Psal. 41. 1, 2, 3. Psal. 112. 4, 5, 6, 7, 8, 9 Prov. 11. 25. Mat. 5. 7. Luk. 6. 35. Luk. 12. 33. 2 Cor. 9 6. This for the seventh and last Reason of the Doctrine.  
Proceed we now to the Use and Application of it. Here we shall find it serviceable▪ unto us upon three several accounts. 1. It will yield us matter of Instruction. 2. Of Reproof. 3. (And Lastly) of Exhortation.  
First, for Instruction; If men full of goodness and mercy cannot (lightly) but enjoy themselves in an Heavenly security from the wrath of God, which hangs over the head of the world, learn we from hence, that then there is a course to be taken, by which men and women may be built up in a stable, steady, and well grounded assurance of salvation: there is a stone to be turned, and this not very heavy neither, under which the inestimable jewel of an Heavenly security lieth hid, and may be found, a security▪ I mean, that a man shall be able to stand before that great Judge in that his day, and not fall, or be condemned with the world. By the coldness, indifferency, and dead-heartedness of the generality of men and women, in looking after such a state and enjoyment as this, a man would think that it were like the world, which some men fancy to be in the Moon, yet find few or none that will trouble themselves to look after it, partly because, they know not whether there be such a world, or no, partly because in case there be, they know not how to come at it, or how to interest themselves in any the good things of it. In like manner the far greater part of men look upon a well grounded assurance of salvation. 1. As a thing of a questionable and uncertain being. 2. As a thing out of their reach, in case the being of it should be supposed: and what in one of these respects, and what in the other, all thoughts of seeking after it are as far from them, as the East is from the West, and the Heavens from the Earth. But the Doctrine delivered, according to the Scriptures hath assured us, both that there is a rejoicing against judgement, and, that mercy in her Exaltation will invest men in the possession.  
Secondly, From the tenor and import of the same 
Instruct. 2.  Doctrine, take we further knowledge what the reason is, and how it cometh to pass that the generality of Professors amongst us, fall so frequently into the company of Jim and Ojim, converse so much with dark and doleful thoughts and fearful apprehensions of death, and of the judgement to come: why their comforts in God and in Christ are so weak▪ and faint, that they do them little service in an evil day, are not able to balance an ordinary trial. Alas, in all this they bear the burden and shame of their own folly, of their great unfaithfulness unto God and men, and their own souls. They are strait-hearted, and closehanded: this is the root of all the bitterness. As Horses, and some other creatures, never thrive, never are in good plight or liking, whilst they are hidebound, which is a disease incident to them: so when men or women are heart-bound (a spiritual disease, or distemper very incident to Professors, and especially to those that are rich amongst them) this keeps them from thriving spiritually; this is a disease under which their souls cannot prosper. Their covetousness will not suffer them to feast their consciences: they sell their peace to purchase the ignoble office of being jailers, or Prison-keepers, to a little Silver. They give by the penny, instead of giving by the pound, to make any earnings, any considerable return of their Christian Profession. They who in all their abundance can find nothing, or nothing considerable, to cast into the Treasury of God's glory, are not like to find any thing considerable cast by God out of the unsearchable riches of his grace and bounty, into the treasury of their peace. When the King of Israel, with his bow and Arrows smote but thrice upon the ground, then ceasing, the Story saith, that the man of God was wroth with him, and said, Thou shouldest have smitten five or six times: thou hadst then smitten Syria till thou hadst consumed it, whereas now thou shalt smite Syria but thrice 
a 2 Kings 13. 19 . In like manner, many Professors deprive themselves of that perfect victory and conquest over their fears and doubtings, which is so desirable, and withal might be obtained, by giving portions only to one, or two, when as the Scriptures, and God speaking here, requireth them to give portions unto seven, and also unto eight 
b Eccl. 11. 2. . It is the liberal soul that shall be made fat 
c Prov. 11. 25. , that shall be enriched and made to shine, with comfort and peace; the sparing and penurious soul consulteth leaness and languishing unto itself.  
Thirdly, Observe we yet further from the Doctrine 
Instruct. 3.  (by way of Instruction) a worthy consideration, or mean●, for the cure of that unseemly distemper (we may not unfitly call it a spiritual megrim) so epidemical and rife amongst Professors in these days, which disposeth them to turn round, or (in the Apostles phrase) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to be 
d Eph. 4. 14.  carried about with every put of Doctrine; to run from one form, or way of worshipping God, unto another; and from this again, to another▪ and from this also, to another beyond it, and no●…●…ake any long stand or stay anywhere, until they have compassed a round the whole encyclopedy or circuit of all ways, and forms, and doctrines, and at last (haply) arrive at the same point from whence they set out at first: for this properly, is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to be carried round, or round about. Now the reason of this desultory humour and practice is commonly pretended to be a dissatisafction in conscience, about the justifiableness or lawfulness of that way, or truth of those Doctrines, or Opinions, which are deserted by men, together with a conviction of goodness and truth in that new way, and Doctrine, unto which they remove. Whereas the true reason (for the most part at least) of such removals, is the negligent, un-Christian, and unworthy deportment of men and women, under those Forms and tenants, which they formerly professed, or a non-improvement of those opportunities and means for their Edification, Comfort, and Peace, which these Forms and tenants afforded unto them. Many Professors in this case, do like those, who not thriving in their callings through idleness, improvidence, or ill-husbandry in one kind or other, charge all the blame upon their callings, as if these were ill-conditioned, and devoured their followers; pretending that had they been trained up unto, or followed, other callings, they might have thriven, and lived of themselves as well as others. I do not speak this as if a Christian profession might not both with more acceptation in the sight of God, and with more advantage for the edification and comfort of Christians themselves, be managed in one way, then in another; or consequently, as if there might not be in many cases a v●●● worthy and commendable ground (yea possibly more than one) for men and women, to pass from under one form unto another, and so to die in their judgement to one Opinion or Tenent, that they may live unto another. But that which the present branch of Instruction holdeth forth unto you, is, That the true reason why Professors vary and shift their Forms, and tenants, so frequently, and so dishonourably, both unto the Gospel and themselves, as they do, is, their barren and unfruitful conversings under them. For by reason hereof they gather little comfort or peace from, or under, them (no Form, or Opinion whatsoever, how regular or true soever, being able, without a conscientious and due improvement of them, to enrich or bless any man's soul) and not finding their souls to prosper under them, they grow into a discontent at them, and bethink themselves of some other, which they conceit and hope, (though alas! very groundlessly) will upon the same terms, and without any more care, better befriend them in their spiritual estates, and commend them more highly unto God. Whereas the Truth is, that as on the one hand, there is scarce any Form, so much beside the Rule, nor any Doctrine or Tenent so forlorn and Truthless, but that the evil and disadvantage of them, as to the sound peace of Conscience in the main, may be reprised by a worthy and fruitful conversation; so on the other hand, there is no Form or Opinion, so conform to the Scriptures, or rich in Truth, but that an empty and fruitless conversation under them, will in time render them unto men as vessels wherein there is no pleasure, yea, and make them the disdain and contempt of the soul. Mercy, under any form of Christian Discipline or Worship, under any tenants in Religion, will rejo●ce against Judgement: and where the Conscience enjoys itself upon these terms, is blessed with such a privilege as this, there will be no disposition towards▪ a change, but only upon grounds and motives very weighty and pregnant indeed.  
Fourthly, Take we yet further knowledge from 
Instruct. 4.  the Doctrine (by way of Instruction) how and by what means, all, or the greatest part of, the ataxies, disorders, and male-deportments of men in the world, might be prevented, and so the condition of human affairs reduced unto terms of a thousand times more comfort and peace to the inhabitants of the earth, than now it standeth at, or is like for the future, to be reduced unto in any other way; unless it be by an high hand of heaven, and by turning this present world into that which is to come. Mercy exalted by the generality of men, would bring this great, this so unspeakably desirable a thing to pass, and this by filling their hearts and consciences with joy and peace. For the root of all the bitterness that is tasted in the lives and conversations of men by reason of the great unworthiness and wickedness, that ruleth in them, is, the want of such company in their heart and soul, which would highly satisfy and content them. Now there is no such company to take, please, and fill the hearts and souls of men, as the native fruits, the genuine and clear results of such Mercy, as the Doctrine commendeth. Which (as the Doctrine likewise importeth) are peace of Conscience towards God, and well-grounded exultations in the soul, against judgement, and fears of condemnation. What is it that occasioneth, or secretly tempteth men to break out into any way of sin or wickedness whatsoever? ●●…an it be any thing else, but only want of satisfaction▪ and desired contentment at home? The soul that is full (saith Solomon) loatheth [or as the Original hath it, treadeth under foot, i. neglecteth, or despiseth] an honeycomb 
a Pro. 27. 7. . And Job demandeth: Doth the wild Ass bray when he hath grass? or loweth the Ox over his fodder 
b Job 6. 5. ? When the heart of a man is full of the peace of God, and reigns in an heavenly security, the honeycomb of sin, whether issuing the sweetness of pleasure, or of profit, or of the greatness of this world, becomes but a superfluity and loathsome impertinency to the soul. Nor would men complain of God unto the devil, as being hard and straight handed towards them (as all they, who seek to ease, or better their condition by sinning, do) if he did answer the joy of their hearts: which most assuredly he would do, were they merciful as he is merciful, or delighted in mercy, as he delighteth. Saul did not inquire after a familiar spirit, until God refused to answer him, either by Dreams, or by Urim, or by Prophets 
c 1 Sam. 28. 6, 7. ; and (questionless) he would still have answered him in one or other of these ways, and so have kept him from the temptation of being beholding unto the devil, had not Saul by his disobedience and great unworthiness destroyed his own capacity of such a Grace and Favour from him. Nor would God suffer the soul of any person, man or woman, to be so barren and empty of spiritual provision and accommodations, as to need the benevolence of Satan, or any contribution whatsoever from Sin, were their hearts and their hands jointly exercised with mercy, as he hath commanded them. The pleasures and profits and all the advantages of sin are only sweet to necessitous souls, drunkenness, uncleanness, covetousness, oppression, deceit, pride, anger impatiency, with the rest of the troublers of the world, and disturbers of the peace and comforts of men, would all hide their faces in the dust, and not be once named amongst men, did mercy exercise that sovereignty and command over the hearts and Consciences of men, which of right appertain unto her.  
Fifthly (and lastly for instruction) observe we by the light of the Doctrine delivered, the strange and uncouth folly, yea madness, of a generation of men in the world, who notwithstanding please themselves in their way, as if they were the first born sons of wisdom and sound understanding. The persons of the Character now mentioned and meant, are the great layers up of treasure for themselveson earth, men that have silver and gold, heap upon heaps, and desire to heap up still, that have joined house to house and field to field, and are intent upon joining still, forgetting in the mean time to offer the sacrifices, wherewith God (as the Apostle saith) is so well pleased to distribute and communicate unto those that stand in need, and SHUTTING up their Compassion from their brethren, who are destitute of daily food, as if they were afraid, that if these were at any time left open, their great Estates would presently run out by them, and return unto them no more. Whereas the truth is, that did rich men give a Christian vent and breathing that way to their great and unwieldy Estates it were the most prudential and promising way under heaven to keep them from Consumptions, and to make them long-lived even to many generations. There is a sore evil (saith the wise man) which I have seen under the Sun, viz. riches kept for [or by] the owners thereof to their hurt. 
a Eccl. 5. 13.  Yea most certain it is, that there is no great Estate or wealth whatsoever, but if it be kept too close and too entire, will in the end be found to have been kept to the great hurt, and invaluable damage of the owner. And whereas it is an excellent and high strain of wisdom for men, to make themselves such friends of the Mammon of unrighteousness, who, when they fail here, may, and will, receive them into everlasting habitations; 
b Luke 17. 9  so is it on the other hand the exaltation of folly, for men to make (as it were) of the same material, such enemies, whose displeasure may cause them both to fail the sooner here, and will most certainly exclude them out of those everlasting habitations of rest, and joy, and peace, into which otherwise they might, and should, have been received. For men shall be sent to Hell, as well for the want of Charity, and of Mercy, as for the want of Justice; neither is it much material whether a man or woman be sent thither upon the one account, or the other. We have now done with the use of instruction.  
The Doctrine is further profitable unto us for reproof. 
2d use Reproof.  For if mercy (in the sense and upon the terms declared) hath this privilege from God, to make all his trueborn 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 happiness and peace. To the far greatest part of men and women in the world, mercy is little less than a mystery; their soul never entered into the secret of it, and they that are Christianly exercised in the ways 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 ministering to the necessities of the poor, in feeding the hungry, in clothing 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 possess. With that which we give, we purchase a settled, constant and daily revenue of heavenly comfort and peace, and so enjoy that which we have parted with, upon far better terms than we 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 devil's Treasury, and consult to yourselves both the present torment of the fear, and the future torment itself, 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 blessedness for evermore? What our saviour 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 possess and keep to himself, whilst he lives, the whole world, and lose his own soul. 
a Mat. 16. 26.  And this is considerable, that a desire or endeavour to gain the whole world, is not more threatening (nor indeed so much altogether) of the loss of the soul, especially of the loss of it upon the hardest and most grievous terms of losing it, as the hoarding and keeping of it to a man's self by unmercifulness, when he hath gained it. I nowhere read, that he that desireth or attempteth to gain the whole world shall lose his soul, much less that he shall lose it with such a loss, which shall be more intolerable than the ordinary losing of souls will be unto men. But I read as much concerning him, that shall keep the world, or a part of it only, to himself, as both these amount unto, in the words immediately before my text. But he shall have judgement without mercy, who hath showed 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 Pro. 11. 26.  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 Mat. 25. 41  but they will be found the Children of this most heavy and insupportable curse, who shall withhold their riches, and neither give meat unto Christ, when he is an hungry in his members, nor drink when he is thirsty, nor clothing 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 hurled with greater indignation by the irresistible hand of God into the Lake that burneth with Fire and Brimstone for evermore, than any other kind of sinner whatsoever. He who hath showed no mercy, is nominated as the only kind of sinner, that shall have judgement without mercy; unmerciful men will be known from amongst all the children of wrath, that for all other kinds of wickednesses & abominations, shall be cast together with them into hell, by the loudness of their roarings through the extremity of the torments, with they are like to endure 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 tells those unmerciful ones that shall 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 devil's back, and for the backs of his Angels. Depart from me ye cursed into everlasting fire, prepared for the devil 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 sense and upon the terms declared, be a Shield of protection to the Souls and Consciences of men, greatly delighting in her ways against the dread and terror of the great day, and the final judgement and doom that shall 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, will not be willing, yea and more than willing, rejoicingly, triumphantly willing, to cast his bread upon the waters, to give portions unto seven, and also unto eight, to feed the hungry, to clothe 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 goodness and mercy in every kind? The chief Captain of the garrison at Jerusalem, spoken of Acts 22. 27. made account that he had done prudently enough in purchasing the Roman freedom, though (as himself confessed) it cost him a great sum 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 privilege and freedom of which the Doctrine speaketh, a freedom 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 freedom should be purchased at the high rate of the poor widows 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 Job 31. 32.  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 shall be judged, to enjoy (I say) a man's self in peace, and with an untroubled, and undaunted spirit, under all these high astonishing transactions and doings, is a privilege 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 dross and dung, yea less than nothing in comparison thereof. Yet shall all the trueborn sons and daughters of mercy, be said with the heritage of all this glory, all shall 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 shall gather blackness, and the souls of those who have hid themselves from their own flesh, shall dwell among lions, among devouring fears, and overwhelmings of dismal dreads and terrors without end. Therefore now quit yourselves like men, and despise not the word of exhortation that hath now been directed unto you: you see that in harkening to it there is great reward. Be merciful, as your heavenly Father is merciful; so shall 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, than this of Mercy. be pleased only to taste a few of them.  
1. If you shall (with God) delight in mercy, 
Mic. 17. 18. Motive 1.  you shall not be delivered and freed from the fear only, but from the stroke itself, from the dreadful and all con●ounding stroke of judgement. Mercy will not put you into a fool's paradise of security and fearlessness of judgement, leaving you in the mean time in a condition obnoxious unto judgement, but that security in this kind, which shall be given unto you, shall stand by you, and be made good unto you in the evil day. There is no condemnation unto the Children of mercy. With the merciful (saith David unto God) thou wilt show thyself merciful, 
a Ps. 18. 25.  If ye forgive me their Trespasses, your Heavenly Father will also forgive you, 
b Mat. 6. 14  Mercy is divinely inspired to prophesy good unto her Children; therefore (doubtless) God will not suffer the words of her prophecy to fall to the ground.  
2. Unto mercy is this Grace also given by God, 
Motive 2.  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 Ps. 41. 1, 2.  So again, Give a portion to seven, and also to eight, for thou knowest not what evil shall be on the earth 
d Eccl. 11. 2. , meaning, that what evil or judgement soever shall 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 small thing with God only to exempt 
Motive 3.  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 kingdom prepared for you from the beginning of the world. FOR, I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in naked and ye clothed me; I was sick, and ye visited me, &c. 
a Mat. 25. 34, 35, 6.  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 enjoy, 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 l●y hold on eternal life. 
b 1 Tim. 6. 17, 18, 19  If rich men will 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 shall take a most secure and safe course, though it be secret, and makes little show 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 only the promises of the great 
Motive 4.  things of the world to come, but of the good things of this life also (as well as of deliverance from the evil) wherein as well the Children also and Posterity of merciful men, as themselves, are comprehended. Is not this the Fast that I have chosen to lose the Bands of▪ Wickedness, to undo the heavy burdens, 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 thyself from thine own flesh? Then shall thy light break forth as the morning [i, e. as the cheerful brightness of the morning succeeds of course, and uncomfortable darkness of the night, so shall 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; 
Esa. 58. 6, 8.  as if he 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 Esa. 1. 5, 6.  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 all this, full of noisome Ulcers & sores, of whose recovery and health under all these Maladies, there is very little, or no hope, yet shalt thou very suddenly, and above all expectation be restored unto thy former honour, strength and dignity, and all the Nations round about thee, shall say, The Lord hath done great things for thee. Soon after to like purpose, If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; and if thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light arise in obscurity, and thy darkness be as the noon day; and the Lord shall guide thee continually, and satisfy thy Soul in drought, and make fat thy bones, and thou shalt be like a watered Garden, and like a Spring of water, whose waters fail not. And they shall be of thee that shall build the old wast places, thou shalt raise up the foundations of many generations, &c. 
c Esa. 58. 9, ●, 11, 12.  He that shall diligently consider these promises (with very many others of the same gracious confederacy with them, which might readily be added) and is able withal to bear himself with confidence upon the truth, and faithfulness, and power of God, for the performance of them, cannot but conclude heart, and soul, and all that is within him, that there is no counsel, project, or course, both for making his own face, and the face also of his posterity, to shine in the world, to be compared with a large heart, and open hand, with drawing out his soul freely unto those that stand in need, upon all occasions. There are no promises of this world's felicities and enjoyments in every kind, to be found in all the Scriptures, made unto any other vein, or part of obedience unto God, which run so high, or engage the truth and power of God so deeply, as those which are the heritage of the families of Mercy, and stand charged with all earthly supplies, comforts, and accommodations, unto them and their posterities, who shall minister with a liberal hand unto the necessities of the poor, still taking off their sackcloth, and girding them with joy and gladness. To be jealous that a frequent offering of those sacrifices, wherewith God is so well pleased (Heb. 13. 16.) will diminish any man's flocks, or make any breach upon his worldly estate, or trench upon the prosperity of his house and children after him, is but a bold affront put upon the truth and faithfulness of God, by the ill-nurtured and base-bred hearts of covetous, ignorant, and foolish men. Hath not the Husbandman as much reason to fear, that his grass and corn will parch and dry away, by the rain of heaven ever and anon falling on them? Peruse (at your leisure) Ps. 112. throughout. Prov. 11. 24 25. Eccles. 11. 1, 2, &c. Psal 41. 1, 2, 3. Luke 6. 38. 2 Cor. 9 6. 8, 9, &c. (with many like.)  
5. Men and women that are rich in this world, 
Motive 5.  cannot convert, or dispose of their abundance in any other way, but to their incomparable loss and disadvantage. They do but play at small game (as our English proverb is) with great estates, who either hoard up the revenues of them, or make sacrifices of them unto their lusts in one kind or other, as either in building sumptuously, in faring deliciously, in apparelling gorgeously, in gaming lavishly, in abusing themselves wantonly: or (or in a word) by gratifying the flesh inordinately in what way soever. All the considerable improvement that can be made of silver and gold, and great possessions, is by spreading them upon the backs of the naked, and burying them in the bowels of the hungry, by ransoming the captive, relieving the oppressed▪ by making temporal provisions for the bodies, and spiritual for the souls of men. By such a contrivement of wealth as this, men may become great in the sight of God, Angels, and men: of uncertain riches, may make an enduring substance; of that which is not, that which is and which ever will be to the days of eternity. Whereas let men consult with the greatest spirit of the wisdom of this world, and study, and streyn their reasons, wits, understandings to devise it in any other way, it will turn to little or no account at all, but of sorrow and shameand misery without end. For riches are given unto men much upon the like terms with those, on which Christ himself is given unto them. Behold (said Simeon) this child is set for the fall, and rising again of many in Israel 
a Luk 2. 4. . So are the great things of this world dispensed and disposed of by God, that in the issue and event they will be the shining of the face, and lifting up the head unto some, viz. unto those that shall sanctify the lump, by offering a first fruits, according to the Royal Law of the Gospel, unto God; and again, the confusion of the face, and the hanging down of the head, and double measure of the wrath of God in the vengeance of eternal fire, unto others, viz. unto all those, that shall serve theirown humours and lusts with them, with the neglect of that high and holy commandment, which God hath given them to do otherwise.  
6. (And Lastly) Rich men are but God's Feoffees 
Motive 6.  in trust in behalf of the poor, of all that surplusage and redundance that is found in their estates; nor have they any right or title unto it before him; or (as it is usually expressed) in foro Conscientiae, but only unto the disposition of it, and this unto the right owners, the poor, and according to those instructions given by him in the Gospel on that behalf. Nor is it reasonable, or consistent with that reverence and honour which we owe to the wisdom▪ and goodness of God, to conceive or think, that he gives at any time, or unto any person, a double, zrable, a sevenfold, tenfold, twentyfold proportion in wealth, above the line of competency, & what comfortably, and with all Christian conveniences, supports other men charged with the same proportion of expense with them, to bestow upon their lusts in one kind or other (whether of sensuality, or of covetous, or ambitious hoarding, upon the account of posterity) or for any other end or purpose whatsoever, save only for the strengthening of the hand of the poor, and the buying (as it were) of handkerchiefs to wipe away tears from their eyes. And were rich men as considerate and tender in their ways, as would be their honour and safety to be, it could not lightly but be a question of conscience unto them, whether God would have cast the one half of the abundance upon them, which now they possess, but for the poors' sake. For it is within the compass of the light of Nature to conceive, yea, and to conclude, that God abounds not in things superfluous, perstuous▪ as he is not deficient in things necessary. So that the superfluity we speak of in men's estates, in the best and truest construction of the providence of God disposing it unto them, appertaineth of right unto those that want, and stand in need, and only a right of a regular disposition of it unto themselves. Which right of disposition (to mention this by the way is (I confess) a far higher favour from God, and more valuable, than the right of receiving it vested by him in the poor. The Scripture from place to place speaketh according to the tenor of these things, investing the poor and needy with a right and title to the rich man's superfluities, and declaring the acts of Mercy (usually so called) in these men, are in true consideration, but acts of justice, or of righteousness. withhold 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 margin) 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 men's alms or works of mercy, are in Scripture called, their justice, or their righteousness 
a Quam●brem hac beneficia in Scripturis appellantur, justicia. . 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 righteousness remaineth for ever. And so vers. 10. Multiply your seed, and increase the fruits of your righteousness. So Matth. 6. 1. where we read, Take heed you do not your alm● 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 rendereth 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 man's pledge before the Sun goeth down, shall be righteousness unto him that shall thus 
The Heathen man's 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, etc An Estate ill kept by him that got it, is commonly dispersed and va●ished before the third heir os the race comes at it.  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 world's 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 withholding 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 encumbered 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, whilst 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 1 Cor. 5. 9  And if God be the Avenger of all such, who go beyond, and defraud their Brother in any thing 
b 1 Thes. 4. 6. , (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.