〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR God's Mercy for Man's Mercy. Opened in a SERMON at the SPITTLE, March 31. 1657. Before the Right Honourable the Lord Major, the Aldermen, etc.  
By Thomas Jacomb Minister of the Gospel at S. martin's Ludgate, London.  Hebr. 13.16. 
But to do good, and to communicate forget not, for with such Sacrifices God is well pleased.  2 Cor. 8.9. 
For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty, might be made rich.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Eclog. de Eleem. l. 6.  
Pauperes— remuneratorem nobis faciunt Dominum, qui se pro paupere obligandum obtulit.  Ambros. Offic. l. 2. c. 25. 
LONDON. Printed for Philemon Stephens and are to be sold at the gilded Lion in S. Paul's Churchyard. 1657.   

To the Right Honourable Sir ROBERT TITCHBURNE Knight, Lord Major of the City of London, and to the Right Worshipful the Aldermen.  
My Lord and Gentlemen,  
YOu were pleased to favour this Sermon with your serious attention in the preaching of it, and after with your Candid acceptation; which goodness of yours doth as much encourage me, as your Authority doth command and oblige me, to make it public.  
If any should say to me, as Joab once said to Ahimaaz, Wherefore wilt thou run my Son, seeing thou hast no tidings ready? (or at least not fit for the Press;) I have nothing to reply for my Vindication, but obedience to your Honour's command, and the necessity and excellency of the Subject which is here handled.  
I hope that Sermon which begs charity for others, will find some charity for it self, which indeed it needs very much, for 'tis full of wants and weaknesses. But such as it is, he commits it to God, and presents it to you, who is  
Yours in all Offices to serve you THO. JACOMB.   

God's Mercy for Man's Mercy.  
Opened In a SERMON at the Spittle, March 31. 1657.  Matth. 5.7. 
Blessed are the Merciful, for they shall obtain Mercy.  
ALthough the Sun in the Firmament is always very glorious, yet 'tis observed, that this excellent creature, is most glorious in the Morning when it rises, and in the Evening when it sets. The Application of this to Jesus Christ in his Ministry will hold true in a very great measure; for though all his Sermons were highly spiritual and of transcendent worth, yet above all, the First and the Last seem to have the pre-eminence; (if we may in this without boldness make any comparison.)  
The First you have laid down here by this Evangelist, in this and in the two following Chapters; which is so full and comprehensive, that it contains Perfectum vitae Christianae modum (as Augustine speaks) 'Tis a Summary of all practical Religion, 
August. do Serm. Dom. in Monte. John 13. etc.  a perfect Model and Platform of all Christianity; that as in the Last Sermon you have the sum of the Saints privileges, so in this you have the sum of the Saints duties. 
In hoc quintum caput irruerunt immundi porci M Luther, f. 7. in Praesat. ad Enar. in c. 5. ad Matth.  Duties, I say; for what is here handled, is not in a way of Counsel only, to some, that do aspire to perfection, and would supererogate (as the Papists would teach us in their Duodecim consilia Evangelica) but in a way of precept or command as reaching to all Christians.  
This Sermon gins with that, which all men dedesire to end with, and that is Blessedness. And our Saviour doth therefore begin with this, that he might the better insinuate himself and his doctrine into the hearts of his hearers, 
Enar. in c. 5. ad Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. To. 1. in N.T. Hom. 15. in c. 5. ad Matth.  he making it hereby more amiable and less grievous to them, (as chrysostom observes. Blessedness is that which all desire, but few know, and fewer pursue after in a right way. The old Philosophers like the blind men in Sodom groped for this door but could not find it; they did beat their brains to come to the knowledge of true happiness, but with all their digging could never spring the Mine where this treasure lay. 
De Civit. Dei l. 19 c. 1.  Augustine out of Varro tells us, there were no less than 288 Sects amongst them about it: Jesus Christ hath told us in a few words, what it is, and where it lies. That what the learned Mirandula says of Truth, may here be applied to Blessedness. 
Philosophia quaerit, Theologia invenit, religio possidet  The Philosopher seeks it, the Divine finds it, the true Christian enjoys it: or, (as we proverbially express it,) They beat the Bush, and we under the Gospel get the Bird.  
And yet if we look into particulars, we shall find nothing here in this discourse of our Saviour but Paradoxes; 
Quis unquam vel cogitare potuit, quod in paupertate sita esset faelicitas, V Avendan. in Matth.  for he calls that Blessedness, which the World calls Misery; and Christ's Benjamin is the Worlds Benoni. Blessed are the poor in spirit; Blessed are they that mourn, Blessed are they which hunger and thirst, etc. Blessed are they which are persecuted. This is strange doctrine! How can these things be? Are these your blessed men? Is this your blessedness? then say carnal men, take it to yourselves, the Lord deliver us from it. Oh, what an incompetent Judge is Carnal Reason in the things of God If that might here pass judgement, all this of Christ would be blotted out, and instead thereof such as this put in: Blessed are the rich; Blessed are they that laugh, that feed deliciously, and swim in the streams of pleasure, etc. The Lord rebuke this Satan of Carnal Reason!  
This Ladder of happiness (the foot whereof is on Earth, 
Gen. 28.12.  but the top reaches to Heaven) is made up of Eight Rounds, which are like the Eight Steps to the going up of Ezekiel's Temple. 
Ezek. 40.31.  The Naturalists, when they would speak a quality very intense, they call it Calor ad Octo, or Frigus ad Octo. Without levity I hope I may allude to it in this case: Would you speak a man very happy, blessed in the highest degree of blessedness, say he is Beatus ad octo, or one that hath an interest in these Eight Beatitudes.  
I have singled out one of these to be the subject of my Discourse this day, at this solemn Anniversary Meeting. And I hope my Sermon will be seasonable, a word fitly spoken, Verbum super rotas, 
Prov. 25.11.  (as the Hebrew carries it.) This day is Dies Pauperum, this Text is Scriptura Pauperum. The poor man's Day, and the poor man's Text will suit very well. Blessed are the merciful, etc.  
The Text is made up of Mercy, 'tis filled with it: It Gins with Mercy, it Ends with mercy: Blessed are the merciful, there 'tis mercy in a way of Debt; they shall obtain mercy, there 'tis mercy in a way of Grace. In the former 'tis man's mercy to Man; in the second 'tis God's mercy to man.  
In the words, 
Vid. Pureum in locum.  say the Popish Writers, there is, Meritum viae & praemium Patriae (for thus they divide all the Beatitudes,) but here the foundation is written. Plainly thus, you have in them.  

1. A Proposition.  
2. The Proof or Confirmation of this Proposition.   
A Proposition, Blessed are the merciful.  
The confirmation of this, For they shall obtain mercy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the word is very full, I know not well how to express it; they shall be made mercy, mercy all over: 
1. Tim. 1.13.  As Paul speaks of himself, I was a Blasphemer, etc. But I obtained mercy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, from top to toe I was nothing but mercy, I was a very mass of mercy. So here.  
Further, Sub-divisions would be but vain, and further, Explication unnecessary: passing by therefore all that is Praeliminary, I come to the point, which shall-take in the Sum of the Text. 'Tis this.  
The merciful man is a blessed man, 
Doctr.  and therefore blessed, because he shall obtain mercy.  
In the prosecuting of which, I will  
First speak to the Subject, The merciful man. And then Secondly to the predicate and confirmation of the proposition, this man is blessed; and therefore blessed, because he shall obtain mercy.  
I begin with the First. 
Misericordia. est aliena miseriae in cord nostro compassio. Aug. de Civ. Dei, l. 9 c. 1.  The merciful man may be thus described, He is one, Who hath a tender compassion towards others in misery, and doth endeavour to his utmost by all ways and means to be helpful to them, for the bringing of them out of their misery.  
I infer four things out of this description.  
First, Mercy is a Relative act; an act, or that which relates to others. God hath his works ad intra and ad extra; 
Quia misericordia est compassio miseriae alterius, proprie misericordia est ad alterum non autem ad seipsum nisi per stmilitudmem. Aquin. 2a 2ae. q 30. art. 1.  some are terminated in himself and go no further, but some are Relative and transient, which reach to the Creature: So it is with us; we have some acts which are proper to ourselves, being bounded and terminated in our own persons; there are others which relate to our Brethren, and fellow-creatures; of this nature is Mercy.  
Secondly, Misery is the proper object of Mercy: and indeed if there was no misery, there could be no mercy, for misery is the foundation and the object of mercy. As we say concerning God: Had there been no misery in the Creature, there might have been Grace, but not properly mercy, because that necessarily presupposes misery. Had Adam stood in the state of innocency, there would have been room for grace but not for mercy in a strict sense. 'Tis grace only to the standing Angels: if God should take a fal●en Angel out of Hell, there would be mercy also as well as grace, because they are in a state of misery. And so it is in the case I am upon; If our Brethren were under no sufferings, under the enduring of nothing that is evil, under the wanting of nothing that is good, here might be love, but not mercy properly, because this doth connote and involve or imply a state of misery.  
Thirdly, the proper vital act of mercy is compassion; every grace hath its essential main act by which 'tis distinguished from other graces, Adherence the essential act of faith, submission the essential act of patience, etc. And so in mercy, 
Misericors dicitur aliquis quosi habens miserum cor, quia scilicet affiicitur ex miseriâ alteriper tristitiam ac si esset ejus propria miseria. Aquin. 1. p. Q. 21. A. 30. Homo sum, humani à me nihil alienum puto. Terent. Rom. 12.15. Exod 2.6. Luke 10.33. Matth. 9.36. Et passim. Psal. 112.4.  that hath its proper act, and that is compassion: The merciful man is the compassionate man; he resents the miseries of others, as if they were his own, his heart doth yern over his brethren's calamities, his very bowels are stirred within him for those that are afflicted, he mourns with them that mourn, and sympathizes with them that are in distress. This mercifulness was in Pharaohs Daughter, when she saw the child in the Ark of Bulrushes (a very sad Cradle) and that the Babe wept, the Text says, She had compassion on it. And so in the good Samaritan when he passed by the poor man, who had fallen amongst thiefs, and saw him stripped of all and wounded, this merciful Samaritan had compassion on him. And very much of this pity was in our Lord jesus Christ, as the Gospel holds it forth in several places. I say this is the very soul of mercifulness, an inward sense and a deep compassion of the troubles of others; and therefore David puts them together, He is gracious (that is, merciful) and full of compassion.  
Fourthly, the fruit and result of this compassion is this, the merciful man sets himself to do good to those, whose case he doth thus commiserate. 
Jam. 2.16.  Mercy is an active and a communicative thing. He that is truly merciful doth not take up with a few good words, Depart in peace, be ye warmed and filled, this kind of charity is very cheap and very common) nor with a few sighs; True indeed, such a man's condition is very sad, I pity him with all my heart: the merciful man goes further, what is there to be done for this poor man, can I do nothing for him? If I can, Head, and Heart, and Hand, and Purse, all shall be laid out for his good. 
Luke 10.34.  The Samaritan had compassion on him whom he saw in a sad condition, and how did that work? He bond up his wounds, putting in oil and wine, and set him on his own beast, and brought him to an Inn, and took care of him, etc. This in General for the merciful man, and for the nature of mercifulness.  
That I may open this more particularly, I must distinguish of mercy. There is Misericordia spiritualis, and Misericordia temporalis; mercy to the Soul, and mercy to the Body. Spiritual mercy which streams out in spiritual things to the soul; and Temporal mercy, which runs out in temporal things to the body. The Text takes in both of these branches, or mercy in the utmost latitude and highest elevation of it.  
The first of these is far the highest, even mercy to the soul; As the Soul is infinitely more precious than the body, (for what is the Cabinet to the Pearl, what is the piece of Clay to the Spark of eternity?) So that mercy which reaches to the soul is infinitely higher than that which reaches to the body. Humanity will draw out the Latter, but 'tis Grace only will draw out the former. Morality will pity the Beggar, 'tis grace only, will pity the sinner.  
First, there is Misericordia Spiritualis; The spiritual merciful man doth lay out his compassion in such acts as these. If he sees any in a Natural unregenerate estate, without God, and Christ, his soul bleeds over such, 
Hebr. 3 2.  and his hearts desire is that they may be converted. If he meets with any that are ignorant, as 'tis said of Christ, He hath Compassion on such, and he will instruct them in the mysteries of the Gospel. Do any err from the truth, 
Gal. 6.1. Vera just●t a non habet dedignationem sed compassionem. Greg●r.  he will not Separate from them, and cast them off, but rather he will labour to bring them back again by sober and mild arguing. If any be overtaken with sin, he will reprove with all meekness; not being censorious and rigid and harsh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28.26.  but covering and reproving infirmities with a spirit of Love. If injuries be done to him, he readily passes them, by, forgiving that he may be forgiven, and forgiving pence because God hath forgiven thousands, millions to himself. If he sees any that are sad and dejected, he will endeavour to comfort them, especially those that lie under a wounded Spirit, as knowing that of all afflictions this is the most intolerable. 
Prov. 18.14.  The spirit of a man may sustain his infirmities, but a wounded spirit who can bear? Oh, the merciful man pities these indeed, goes and sits with them, confers with them, prays with them, spreads the promises before them, to support saith and Hope. This is the spiritual merciful man. The Schools express all the branches of this mercy in one Verse.  
Consul, Castiga, Solare, remit, Fer, Ora.  
Secondly, there is Misericordia Temporalis, mercy that flows out upon the outward man in the things of this life; and this is the mercy which this Day leads me to speak of. This lies in our visiting the sick, in our feeding the hungry bellies, in our clothing the naked backs, in our communicating out of our fullness to them that are in want. They that thus do, are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Such an one was Job. take but one place. 
Job 31.16, etc.  If I have withheld the poor from their desire, or have caused the eyes of the widow to fail, or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; If I have seen any perish for want of clothing, or any poor without covering; If his loins have not blessed me, etc. Then let mine arm fall from my shoulderblade, and mine arm be broken from the bone. 
Lukd 19.8.  Such an one was Zaccheus, a man low in stature but high in grace, 
Luke 19.8.  He gave the half of his goods to the poor. I would some amongst us would give but the twentith part; but 'tis so far from half, that 'tis just nothing. I might give several instances of this, both out of the Scripture and also out of common Authors, but I hasten to that which I most aim at.  
I have done with the first thing propounded; I come to the second. The merciful man is blessed. I mean, the charitable, compassionate man to the poor (for I will limit myself only to that branch of mercifulness) he is blessed: So says the Text, and you may believe it, for Christ spoke it. And the Scripture elsewhere speaks the same, Blessed is he (saith the Psalmist) that considereth the poor. He that hath mercy on the poor, 
Psal. 41.1. Prov. 14.21. Prov. 22.9.  (saith Solomon) happy is he. And again, He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor.  
Not to cite more places, I will a little enlarge upon the Argument in the Text, the merciful are blessed, How doth that appear? Such, shall obtain mercy. Charity to men is always crowned with mercy from God; They that open their hands of bounty, to them God will open his hands of mercy; and that in abundance too, they shall have the Sea for the drop, 
Quoniam super ipsos erunt misericordiae. Tremel.  the Sea of God's mercy for the drop of their mercy; Plenty of mercy shall be given out unto them, as the Syriack renders the words. Let me open this in a few particulars.  
First, Merciful men shall obtain this mercy, They shall be under a special providence for their protection; And this reaches both to their persons, and to their estates. For their persons; In the midst of all dangers and troubles, God will keep merciful men even as the Apple of his own eye. 
Psal. 41.1, 2. Qui apud mensam moratur, & paupert cibat, illi vita prorogatur. In Talmude Buxt. Synag. Jud. c. ●0. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Hos. 5.12, 14.  Blessed is he that considereth the poor; Blessed, wherein? The Lord will deliver him in time of trouble; The Lord will preserve him and keep him alive; And he shall be blessed upon the earth; and thou wilt not deliver him into the hands of his enemies. They may rage's and plot against such a one, but God will hid him in the hollow of his hand, and he shall be safe. And there is a special providence over his estate too; His house shall not he consumed with fire, his wealth shall not diminish in his hands; what he hath he shall keep; the little he gives secures and sanctifies the whole lump; God will not be to the charitable man either as the Lion, or as the Moth: (that is) he will neither suddenly take away his riches from him, nor yet cause them to consume and rust no man knows how. 
Pror. 28.27.  He that giveth unto the poor shall not lack, but he that hideth his eyes shall have many a curse; God will sooner or later blast this man's estate, because he doth so little good with it; Nay, seeing saith God you grudge me a little in the relieving of the poor, I'll serve myself, and take all from you.  
Secondly, Merciful men's prayers shall be answered. He that hears the needy man's prayers God will certainly hear his. Thy prayers and thy Alms are come up for a memorial before God; 
Acts 10.4.  Said the Angel to Cornelius. Prayers that are mingled with acts of mercy do certainly mount up to Heaven. 
Isai 58.7.9.  Then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, Here I am. Then, when? If thou deal thy bread to the hungry, and bring the poor that are cast out to thy house; if thou seest the naked and cover him, 
Non impetrabit de divind pietate aliquid qui ad precem pauper is non fuit humanus. Cypr. de Op. & Eleem. Prov. 21.13.  and hid not thyself from thy own flesh. The uncharitable hardhearted man, let him pray never so much, all his prayers are lost, God regards them not. Who so stoppeth his ears at the cry of the poor, he also shall cry himself, and shall not be heard.  
Thirdly, God will return to the merciful man what he gives to the poor; he will reward him in kind; that look what ever it is that he bestows, it shall be in the very kind made up to him again, many have found this to be very true; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Prov. 11.24.  in the morning they have given may be five shillings, and before night God hath brought them in unexpectedly twenty for it. The best way for a man to increase his estate is charity; money here like the widow's oil, the more 'tis poured out, the more it doth increase. There is that scattereth and yet increaseth, and there is that withholdeth more than is meet, and that tendeth unto poverty. There is a secret blessing upon the merciful, that they shall wonderfully prosper even in the things of this life. Thou shalt surely give him, 
Deut. 15.10.  and thine heart shall not be grieved when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. If God do not return your mercy in the very kind, he will do it some other way; The charitable man makes God to be his creditor, and he will surely pay what is lent to him. A gift to the poor is a loan to God, and he is a faithful paymaster. 
Prov. 19.17.  He that hath pity on the poor dareth unto the Lord, and that which he hath given will he pay him again. And therefore says the wiseman, Cast thy bread upon the waters, 
Eccles. 11.1.  for thou shalt find it after many days.  
Fourthly, God will deal with him, as he deals with others; for that of our Saviour holds true in all cases, With what measure ye meet, 
Matth. 7.2. Prov. 11.25. 1 sal. 18.25.  it shall be measured to you again. The liberal soul shall be made fat, and he that watereth, shall be watered also himself. With the merciful, thou wilt show thyself merciful. He that shuts up his bowels to his brother, God will shut up his bowels unto him; but he that is pitiful and compassionate, shall find the same at the hands of God.  
Fifthly, merciful men shall have mercy for their posterity; their children shall be blessed for it, when they are dead and gone. Mercy is entailed upon the charitable man's children. What is given to the poor, is a child's portion put into the Lords hands to be kept for him. 
Psal. 37.26.  He is ever merciful and dareth; and see what follows, And his seed is blessed. When David had received kindness from Jonathan, see how he desires to vent his love upon his posterity; Is there not any yet of the house of Saul, 
2 Sam. 9.3.  that I may show the kindness of God unto him? God will make enquiry after the children of merciful men, and they shall be blessed for their parent's sake; he will not save them for the Father's grace, 
Rom. 1.17.  no, (The just shall live by his faith) but he will give them many outward blessings here for the Father's charity. The Widow of Sarepta relieves the Prophet, and God by the Prophet raises up her child for her. 
1 Kings 17.20.   
Sixthly and lastly, merciful men shall have mercy, at the great day of judgement, a sentence of life shall be passed upon them, and a crown of glory given them for their reward; at the great Assize of the World the process shall be by acts of mercy, Come ye blessed of my Father, etc. Why so? For I was an hungered, and ye gave me meat, 
Matth 25.34, etc.  I was thirsty and ye gave me drink, naked, and ye clothed me, etc. The merciful man's reward is sure, He shall in no wise lose his reward. 
Vid. Chrysost. Ho. 23. Eclog. de Eleemes. Matth. 10.42.  And as 'tis sure, so 'tis great, for 'tis eternal life.  
These things I pass over as briefly as I can, because I hasten to the Application— you have the second thing dispatched, and that is the Blessedness of merciful men, with the proof and confirmation of it, such shall obtain mercy.  
For the preventing of mistakes, and for the further stating of the point, I will lay down two Propositions.  
The First is this; 'tis not mercy Ex merito, but Ex pacto, or 'tis not mercy Ex debito, but Ex gratiâ. 
Nullo modo nostra misericordia, etc. Vsque adeo tamen-ut pro uno teruntio centies mille aureos, proque uno haustu aquae frigida, regnum coelorum polliceri non dubitet. Luther. Quisquis tibi enumerat merita sua, quid tibi enumerat nisi munera tna. Aug. Conf. l. 9 c. 13. Eleemosina securitatis nostrae salubre praesidium, medela peccati, etc. Cypr. very high de Op. & Eleemos. Via Pamel in lo.  The merciful man shall have mercy, not because he hath deserved it, but because God hath promised it. Merit? away with it. Alas, when we have been drawn out in charity to the utmost, should we give all our goods to the poor, yet there is nothing merited at the hands of God. Do we not give of his own? What do we give for him, but what first we have received from him? The servant that follows his Master, at his Master's command gives the Beggar an alms of mercy; doth this servant merit any thing, who gives nothing but what is his Masters? And so 'tis here. Let Grace be never so high, Obedience be never so high, and Mercy to the poor never so high, yet the reward is reckoned not of debt, but of grace. I confess the Fathers before the Controversy of Merit was started, spoke very high in this point, but they are to be understood in a found sense, and Cum grano salis.  
The Second Proposition is this: Every merciful man man shall have mercy, 
2 Ep. John 3.  but not all the same mercy. There is a full reward. There is the mercy of Earth and the mercy of Heaven, the blessings of the Throne, and the blessings of the Footstool; Bowel-mercies, and Bounty-mercies. A mere moral man may be a merciful man, this man shall have mercy for it, but 'tis nether-spring mercy only, God will bless him in his estate, 
Matth. 6.2.  name, relations, and this is all. There are others now in the Covenant, united to Christ, acted from a saving principle, aiming at high and spiritual ends; these now shall have mercy in the highest degree, Heaven and Glory, the Kingdom prepared from all eternity, (yet, not immediately upon the account of their mercifulness, but as this is the fruit or evidence of the truth of Faith, for that indeed is the grace which hath this immediate influence upon future blessedness.)  
Having thus run over the Doctrinal part, I now come to make some practical improvement of it.  
Use 1 And first by way of Inference: If the merciful be blessed, what are then the unmerciful and uncharitable? 
Qui proximo misericordiam ostendere recusat, praeter iram & perpetuam indignationem nihil consequetur. Luther's Prophecy.  They are cursed. Such as have no compassion to the poor, let them starve and perish, ' It's all one to these hardhearted wretches; let such know there si a curse hanging over them, and God hath no mercy for them. I fear the terror of this may reach to very many in this City, in this Nation; whom God hath blessed with plentiful estates, and they have abundance, but wherein are the poor the better for them? Either as covetous Misers they lock up all in their Coffers, or they prodigally cast their estates away in superfluities, in gaming, building, feasting, apparel, thousands go out upon back and belly, not a Farthing to a poor member of Christ. Nay, 
Pr●v. 17.5. Isai 3.15.  there are some so far from helping the needy, that they mock at them, or they grind the faces of the poor, and make them the objects of their pride and cruelty, rather than of their pity and mercy. I denounce this day a woe against such, which they shall never escape. I would have them seriously to consider but three places of Scripture. That of our Saviour, 
Matth. 25.41 etc.  Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels: Why is this dreadful sentence pronounced? For I was an hungered, and ye gave me no meat, I was thirsty, and ye gave me no drink; naked, and ye clothed me not, etc. That of James, 
Jam. 2.13.  He shall have judgement without mercy, that hath shown no mercy. Judgement without mercy: in plain English, that is, Hell and condemnation without remedy. That parable of Dives and Lazarus. 
Luke 16.  The rich man lived in pleasure and fared deliciously every day, poor Lazarus lays under the Table and he is not minded; well, see what comes on't; Father Abraham have mercy upon me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. The rich man is now the beggar, and what doth he beg for? But a very small thing, but a drop of water, and yet that is denied him. He had stopped his ears to the cries and tears and groans of poor Lazarus, and now in his torments the ears of God are stopped to his roar. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid Plura in Chrys. T. 6. Hom. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil.  Had Lazarus had more of Dives his mercy, Dives had had more of God's mercy. Oh! that unmerciful men would tremble at these things, what will the hoarding up of their money be, to the loss of God's Love, the forfeiting of mercy, the barring up of the door of grace, and the undoing of their souls to all eternity.  
Use 2 The main Use shall be for exhortation, and here let me press this Mercy upon you. 'Twas said of chrysostom that he was, A Preacher of Alms, the poor man's Preacher, (and indeed how many Homilies hath he wrote upon this subject, and how doth he enforce and urge charity in all his writings.) I desire this day according to my slender abilities to be so too. Never had we more need to press men to acts of Charity, then in this Iron age upon which we are cast; 
Matth. 24.12.  wherein love is grown so cold; we live in hard times and generally we have hard hearts; The times are hard, trading is low, losses are great, burdens are high, many families ruined by the late wars, and men's hearts are hard too; Mercy to the poor runs very low. Our Forefathers that lived before us, how bountiful and charitable were they; we have standing monuments of it in Colleges, in Hospitals, etc. And we have cause to bless God for them, for though they are dead and gone we reap the benefit of their good works; Many bellies that otherwise would Starve are filled by them, many backs that otherwise would be naked are clothed by them, many children that otherwise would be lost are comfortably educated upon that provision which they have left; But now we may complain with the Prophet; 
Isai. 57.1.  Merciful men are taken away. In our times we are so fare from erecting such monuments of mercy, that we are rather for the pulling down of these, as being Popish, unnecessary, and I know not what. And they that do not go so far in this horrid inhumanity to take away what is given, yet they will out of their fullness add nothing for the further promoting of the works of charity. I might very much enlarge in the bewailing of the decay of mercy, and the close-fistedness of men in these times when we gather for the poor, are not our Basins empty? Have we not many members in our Congregations very low, and the rich regard them not. Are there not many godly families that want bread and have no supplies from our plenty? Do we relieve the distressed widows, and fatherless? Oh that I might prevail with you this day, to be more merciful, to broach the vessel as it were, that charity to the poor might have a vent. To many of you I may say as Paul doth in the like case, 
2 Cor. 9.2.  Touching ministering to the Saints, it is superfluous for me to write to you, for I know the forwardness of your minds; but such are very rare.  
I will divide my discourse into three Heads.  

1. I will speak to them that are rich.  
2. To you the Right Honourable Magistrates of this City.  
3. To you the worthy Governors of the Hospitals.   
First, I begin with you that are Rich. I believe I speak to many such, and I wish I spoke to more, that all the rich Men of the City were present to hear what I shall say. God hath blessed you with much in this world, be ye merciful to the poor. The Jews have a Proverb, That mercy is such an excellent duty, 
Si etiam gladius acut us appositus esset collo hominis non tamen dabet cessare à miserico, dia. Buxtorf. Florileg. Hebraicum. p. 193.  that if a sword should be set to the throat of a man, that must not deter him from mercy. This is the duty that I am to charge upon you; I say charge upon you; do not mistake me; I do not come to desire this of you as a courtesy, I do not beg this of you as a favour, but in the name and authority of Christ I command and charge you to be good and bountiful to the poor. So the Apostle bids us, 
1 Tim. 5.17, 18.  Charge them that are rich in this world. Charge them? What or wherein? That they do good, that they he rich in good works, ready to distribute, willing to communicate. ' It's a notable place for rich men, 
Prov. 5.15, 16.  that of Solomon, Drink waters out of thine own Cistern, and running waters out of thine own Channel. Let thy Fountains be dispersed abroad, and rivers of waters in thy streets. Two things here are set before you. Drink waters out of thine own Cistern, (that is; enjoy the comforts wherewith God hath blessed you; there are some that are Inopes in copiâ, some as the Poet speaks,— Quêis non conceditur uti: In all their fullness they are in straits, 
Job 20.22.  not enjoying what they have, grudging to themselves every thing; they will want any thing rather than part with a penny for it, hidebound miserable men, who are not only unmerciful to others, but even to themselves; these do not so much possess their wealth, as their wealth possesses them: here is Money without a Man, 
Ego malo virum qui pecuniâ egg at, quam pecuniam quae viro. Themist. in Tully l. 2. de ●ffio. Eccls 5.18, 19  (as the Orator expresses it:) There is often a Man without Money, and sometimes Money without a Man, that is, there is wealth enough but there is no heart to take the comfort of it. Now says the Wiseman, Drink waters out of your own Cisterns, take the sweetness of what you have; for it is good and comely for a man to eat and to drink, and to enjoy the good of all his labour that he taketh under the Sun all the days of his life, which God giveth him; for it is his portion, Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.  
But then he goes on; Let thy Fountains be dispersed abroad, etc. Enjoy what you have, but do not engross all to yourselves; make the best of your comforts, but then communicate of them unto others. 
Deut. 15.11.  The poor shall never cease out of the Land, therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in the Land.  
I will endeavour to set this home by several Considerations.  
As first, All is nothing without mercy: you may pretend to grace, grace is nothing without mercy. Knowledge without charity, 
Rom. 2.20. James 3.17.  'tis but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form of knowledge; That wisdom which is from above, is first pure, etc. full of mercy and good fruits: True saving heavenly knowledge doth always work purity towards God, & charity towards Man. Without mercy your love is nothing. 
1 John 3.17.  Whoso hath this world's good, and seethe his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? That's a strange contradiction indeed for a man to say he loves God, and yet doth not relieve and pity his poor distressed brother. Faith without mercy is nothing, where there is not giving and forgiving (which two things comprehend in them all mercy) there is no faith unfeigned and saving. What doth it profit, my brethrens, 
1 Tim. 1.5. Jam. 2 14, etc. Mors fidei est separatio charitatis. Bernard.  though a man say he hath faith, and have not works? can faith save him? If a Brother or Sister be naked and destitute of daily food, and one of you say, Depart in peace, etc. what doth it profit? Even so faith if it hath not works is dead being alone. A wordy charity doth no good to others, and a barren merciless faith doth no good to our selves. The Papists say we are Solifidians, they may as well say we are Nullifidians; for Solifidians are Nullifidians. I know not what your practices are, but I am sure our principles are not for this Solifidian way, which is so reproachfully and falsely cast upon us. All your duties are nothing without mercy; 
Vid. Chrysost. Tom. 6. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isa. 58.7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Basil. l. 1. Ho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prayer, hearing, nay fasting, all is vain without this. Is not this the Fast that I have chosen? Is it not to deal thy bread to the hungry? and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him? and that thou hid not thyself from thy own flesh. Basil speaks of some with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unchargeable or uncharitable religion; they fasted, they prayed, but no mercy to the poor, what were they the better for all their duties? By the way; I do not wonder we have so much of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because we are now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
1 Cor. 9.18,  they that will give nothing to a Minister, to whom 'tis an act of justice, will certainly give but little to a poor Christian to whom 'tis an act of mercy. But to return: In a word, All your Religion is nothing without charity: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin. Mart. in Cohort; ad Graecos.  for Pure religion and undefiled before God and the Father; is this to visit the Fatherless and the Widows in their affliction: Religion hath its upward duties, towards God; its inward duties, towards a man's self; it's downward duties, towards our brethren: if we come not up to these, all our religion is but an empty profession, which will come to nothing.  
Again, Be merciful, Mercy is one of the great duties of the Gospel; 
Matth. 23.23.  'Tis amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the weighty matters of the Law, as Christ tells us. Do not say this is a low duty, a moral duty, we may dispense with it. He hath showed thee O man what is good, and what doth the Lord require of the, but to do justly and to love mercy, and to walk humbly with thy God? When the Pharisees were troubling themselves about shadows, our Saviour brings them to this as a Substantial duty, 
Luke 11.41.  But rather give Alms of such things as you have, and behold all things are clean unto you. What one duty is there that is more frequently commanded, than this of mercy; and what duty is urged with sweeter promises, with more terrible threaten then this is?  
Mercy is very pleasing to God. To do good and to communicate forget not, 
Heb. 13.16. Phil. 4.18.  for with such Sacrifices God is well pleased. Paul tells you, 'tis an odour of asweete smell, a Sacrifice acceptable, well pleasing to God. But this head was so fully and excellently amplified yesterday by my reverend Brother, that I cannot, Ineede not add any thing more upon it.  
Further therefore, consider nothing makes religion more lovely to the world than acts of mercy; this puts a fair gloss upon your profession, and renders it very amiable and acceptable unto all. If you pray, may be carnal men will jeer you; If you be holy, the world will hate you (but be holy for all that, God's love is better than the world's hatred.) But if you be merciful and charitable, all men will honour you, and speak well of you, He hath dispersed, 
Psal. 112.9.  he hath given to the poor, His horn shall be exalted with honour. I fear professors are very wanting in this duty, they do not hereby make the ways of God lovely as they should do: What do men say theirs one indeed hears much, professes much, prays in his family, but he'll wrack his poor tenants as much as others, and is as uncharitable as others. This is a Scandal to the Gospel.  
Fifthly. Mercy is a debt; and therefore be merciful; You are angry with those that will not pay their debts, pray do you pay yours. Mercy 'tis a debt I say; a debt to God, a debt to man. Are you full, give to them that want, 'tis not simply a gift 'tis but what you owe. 
Prov. 3.27.  Withhold not good from them from whom 'tis due, (Saith Solomon) what is necessary is your own, what is Superfluous is not. You are with all your plenty but God's Almoners; the Almoner is not faithful if he do not relieve the poor, he is bound to it, for what he hath from the King, is not for himself but to be laid out upon them. Why doth God give so much to you, not that you should hoard it up, and let it lie moulding in your Cheests; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  not that you should lay out all upon yourselves, much less prodigally waste it in the gratifying of your Lusts, No, God gives you so much that you may give out to others that want; The Jews were wont to write upon the poor man's box, The Box of righteousnesse●; not only because of God's righteousness to repay what is given to the poor, but in reference to ourselves, 'tis but righteous that we who have, should communicate to them that have not. Are we not entrusted with all for this very end? Are not the poor, our brethren, our fellow creatures, have we not all the same flesh, Eandem cutem though not Eandem vestem, shall we hid ourselves from our own flesh; did not he that made them make us? Is not all the difference made by God? 
Isai. 58 8. Job 31.15. 1 Cor. 4.7. Indignum credens ab homine peti quod Dii dedissent. Plin. in Paneg, ad Traj.  In temporals as well as in spirituals that is true, Who maketh thee to differ from another? And what hast thou that thou didst not receive? And if so, 'tis but righteous that we should supply them in their necessities. Pliny relates of Trajane the Emperor, that he thought it an unworthy thing, that any should so much as ask him that which the Gods had so freely given him. Oh let not us be base and niggardly to our brethren, when all is so freely given us by God.  
Sixthly, Be merciful and the poor will requite you: How? Silver and Gold they have none, 
Acts 3.6.  but Such as they have they will give you, they will pray for you, and that is better than any other requital whatever. If you Minister to them in your temporals, they will minister to you in their spirituals; I speak here of those, that are Godly. There are many poor christians that never go to God, but they say, Lord bless such a man, such a woman, bless them and theirs for they are very good to me. 
2 Tim. 1.16.  The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me. The Churlish Nabal, 
Deutr. 15.9.  the prayers of the poor are against such a one; and that's a sad thing. Beware lest thin eye be evil against thy poor brother, and thou givest him not, and he cry unto the Lord against thee. How can that man prosper, that hath the people of God praying against him; how can that man do otherwise then well, who hath the people of God praying for him. 
Noli despicers inopem qui cum sibi pauper sit, facere te divitem potest. Caesar.  Of all Enemies a praying Enemy is the worst Enemy, and of all friends a praying friend is the best friend. Do not (saith an Ancient Father) despise him, who though he be poor, himself yet can by his prayers make thee rich.  
Again, What you do to the poor you do to Christ. If Christ was on earth again, would you not show love to him? Saith Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ch●●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 26.11. Matth. 25 4●.  The poor you have always with you; and what you do to them you do to me, I take all that, and put it upon my score, 'tis all done to myself. Verily I say unto you, in as much as ye have done it, unto one of the least of these my brethren, you have done it unto me.  
I might add many considerations more, to quicken you to the duty. 
Exod, 34.6, 7. Et passim. Luke 6.36.  As the Nature and example of God? He is merciful, rich in mercy, full of compassion, abundant in goodness. Be ye therefore merciful, as your Father also is merciful. Doth not this mercy of God run out upon you in broad streams? Doth he cloth you, can you see a poor creature naked, and do nothing for him? Hath he elected you to life, given you the pardon of sin, will you grudge to give a piece of bread, your mean and scant mercy who are made partakers of so high and glorious mercy? Put on (saith the Apostle) as the Elect of God, 
Col. 3.12.  bowels of mercy, what ever others are, the elect of God must be merciful; Gods love is a strong incentive to ours; Bid God pity us in our blood, we must certainly pity our brother in his Tears?  
Charity to the poor 'tis your bill of exchange; pay down your money here, and you shall receive it again in glory, 
Fac tibi possessionum terrestrium Ghristum participem, ut ille te sibi faciat regnorum caelestium cohaeredem. Cypr. Luke 6.38.  not in kind but in that which is fare better. 'Tis the best expression of your Thankfulness to God for his blessings to you. What need I speak more? The text is full, Be merciful, and you shall obtain mercy; Mercy for your selves, for your children, mercy in this life mercy in the life to come; Give and it shall be given to you, good measure pressed down, and shaken to gether, and running over, etc.  
I hope these Arguments will prevail with you. For God's sake, for Christ's sake, for the Gospels' sake, for your own sake, as well as for your brethren's sake, be tender and compassionate and charitable to them that are in distress, you have many objects of mercy, many opportunities of doing good: Oh that you had but hearts to do good. If what I have spoken, do not work upon you, this Sermon shall rise up in judgement against you; and than you shall know God hath no mercy for you, if now you have no mercy for your Brethren.  
Before I pass off from this Use, I must answer a few Objections that are in the hearts and mouths of many against this duty. To reckon up all would be endless; I will only pick out some of those that are most common.  
Object. 1 First, say some, we live in uncertain times, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Basil l. 1. Ho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and all that we can get is little enough to lay up to secure ourselves against days of trouble. Wars may come again, and trading may cease; what will become of us then, if we have not a good stock before?  
I confess God hath cast us upon days of distraction, and what time may produce we know not: But I say, the rather be charitable. Give a portion to seven, 
Eccles. 12.2.  and also to eight, for thou knowest not what evil shall be upon the earth. Would you be wise to provide for a time of trial? in your prosperity remember the poor; come what will come, do thus, God will see you shall not want. 
Luke 16.9.  This is to make friends of the Mammon of unrighteousness; thus you make God to be your friend, and can you fear so long as God is your friend?  
Object. 2 But (alas!) We are not able: None more willing than we, but we are not able.  
Answ. Not able: Indeed you are to be pitied! 
simplexne furor sestertia centum Perdere et horrenti tunicam non reddere servo?— Juven. Sat. l. 1.  not for the scantness of your estates, but the coldness of your charity. Not able: Take heed of saying so, lest God make you so indeed. Not able: What, so many hundreds, it not thousands, per annum? such stocks, such trading, such purchasing, and yet not able? You can find a thousand pound for a purchase; 
Non habet in foelix Numitor, quod mittat amicos. Quintillae quod donet habet— Juven. Sat. 6. Vid. Bafil. Ho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Very elegantly. Necessitates infi●atae sunt, tribu●a sunt gravia, fiscalia explicare non possumus, etc. Ambros. ' Ov 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Habet semper unde det qui plenum pectus habet charitatis. Aug.  and if we come for Twenty Shillings for a poor Christian, then, not able? Ye can throw away a great deal prodigally upon a Feast, a Suit, a House, a Hawk, may be upon a Whore; but when it comes to a business of charity, than you can pretend inability. Ambrose speaks to this; Come to some men, Pray give something to the poor; Alas we cannot, Taxes are high, and Customs are high, we have many occasions for our money. These do not consider saith he, that The salvation of the soul is to be preferred before all. Away with all these excuses, there's money enough in the Coffer, if there was but more charity in the heart: but the short and the long on't is this, you are covetous and sordid-spirited men.  
Object. 3 But we have a great charge, and many children to provide for, and we should wrong them by this bounty.  
Answ. No, 
Vid. Cyprian de Op. & Eseem. fully to this Object.  not so; God will bless your children for your mercy, they shall have the more for it. Would you secure and improve their Portions? put something into God's hands for them; what ever becomes of the rest, that shall be safe.  
Object. 4 But this is the way to waste and diminish our estates.  
Answ. That's false, 
Esto intrepidus, esto securus, finir● non potest, unde in usus Christi impenditur, unde opus caeleste celebiatur. Cypr. de Op. etc.  as I have shown you already: No man shall be the poorer at the years end for what he lays out upon the poor; you shall have your money again, and improvement for it too. I have read of Tiberius the second, Partner with Justinus in the Empire: this man was very famous for his bounty to the poor; insomuch that his Wife was wont to blame him for it: and speaking to him once how he wasted his treasure this way; he told her, 
Cluver. Epit. P. 405. Non defuturam dixit fisco pecuniam, quoad ipse secutus Christi praecepta, in coelo thesauros colligeret, egenorum fovendo defectus. Fertur de Rege quodam Anglo, etc. Bonav. in 6. Luc. Fuller's Eccl. Hist.  He Should never want money, so long as in obedience to Christ's command he did supply the necessities of the poor. And presently see how Providence ordered it; immediately after he had given much in this way, Under a Marble Table which was taken up, there he found a great treasure, and news was brought him too of the death of one Narses, a very rich man, who had given all unto him. Shall I tell you a fine Popish story, which Bonaventure relates more generally, but you have it particularly and fully set down in a late Writer of our own. King Oswald sitting in his Palace on Easter day, and being at dinner, with a Bishop with him, he was told, that there were many poor waiting at his Palace-Gates: Upon this he commands all his meat from his Table to be carried to them, and a great silver Charger to be broken in pieces, and given to them. The Bishop laying hold on the King's hand, says thus, May this hand never be consumed: And, say the Papists (believe them if you will) so it fell out; for the Corpse of this King being long after taken up, when all his other parts were consumed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost.  his hand was as found as ever. I judge this to be one of their Fables: but my Application is true; Sure I am, that estate shall never whither that is improved in ways of charity to the poor. But, I refer you to what was laid down in the Doctrinal part.  
Object. 5 The last shift is this. We will do thus and thus when we die: then we'll build Hospitals, and then we'll give such Legacies to the poor. But pray let us alone till then.  
Ans. Then die as soon as you will, and the sooner the better; if you'll do no good in your life-time we have then more reason to pray for your death, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil.  then for your life. But is it not better to be like the Tree, that stands and yet yields fruit; Is it not better to be like the Sheep that do good whilst they live, rather than like the Swine, that are good for nothing till they die? Is it not better for you now to bestow your charity, when you yourselves may see it running in the right channel, then to stay till you be dead, when perhaps the Executors may be nothing but the Executioners of your wills. But the Truth is, we look but for little from you; Pliny speaks of a Tree, the Leaf whereof was as big as a Target, but the fruit no bigger than a Bean. And such a business is death-bed-charity, They that will do great things then, it often falls out, they do nothing at all, (or as good as nothing at all.)  
And so much for the objections also.  
I hope you are now brought to ask me this question, wherein would you have us to express this mercy, or what object will you direct us to for our charity? If so, let me tell you, here are famous objects before you this day, the famous Hospitals of this City, the Corporation for the poor. Here your charity is needed, here it will be readily received, and here it will be faithfully improved. Here you see the high charity of them that lived before you; Here you have foundations not to be parralleled in the whole world, 
Vid. Aquin. 1 a. 2 ae.  cajetan's Mons pietatis is but a Molehill to what you have here; For shame, when your Forefathers have done so much, do not you hold in your hands and do nothing at all, These great lamps call for a great deal of oil; our misery is. The Lamp grows greater, and the oil doth not increase with it. We need go no farther then to these Foundations to prove the decay of charity. 
Dr. Hackwels Apolog. for Provide.  A learned man writes a book to prove there is no decay in Nature, but who can deny but that there is a decay in Charity? Men before us had enough of it to build, and we have scarce charity enough to support that with a little cost, which they erected with vast treasures.  
One tells us it was the use of the Roman Censors once a year to call the Cittyzens before them, 
M. Roger's good Sama●it. p. 80.  to take an acount how the laws were observed in all their Provinces. A messenger being commanded to call the Goodmen before them, he goes to the Tombs of those who in their Life time was most renowned; and calls them by their names, summoning them to appear before the Censors; Being reproved for so doing, he answered, sickness and age had worn out all the Goodmen of the City, and there was none left that was worthy of that name. The Application is too obvious; should I be commanded to call in some charitable men before you, I must go to the Graves of our old Benefactors, for truly in our days there are very few such to be found amongst us. I speak this to your shame; and therefore you rich Cittyzens and others, go home and open your purses, and send in something to these Merciful plantations, of which you see there is so much fruit reaped.  
I have pitched upon this because of the day; I might instance in other objects, but I must contract. I have spoken to you as rich men: Be merciful; 
Munetarius pauperum, & egentium candidatus sic festinet ad coe●ū, Hieron.  In the practice of this duty go on towards glory, you shall not be the worse on earth, you shall be infinitely the better in Heaven, for what you do to the poor. 
2 Cor. 9.8, 10, 11.  I'll conclude this head with that of the Apostle, where he is treating upon the same Argument; And God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work. (As it is written he hath dispersed abroad, he hath given to the poor, his righteousness remaineth for ever. Now he that ministereth seed to the sour, both minister bread for your food, and multiply your seed sown, and increase the fruit of your righteousness.) Being enriched in every thing to all bountifullness, which causeth through us thanksgiving to God. And take that other place too, 
1 Tim. 6.17, 18, 19  in another Epistle, Charge them that are rich in this world, etc. 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 lay hold on eternal life.  

Branch of the Use.  I shall now address myself to you, the Right Honourable Magistrates of this famous City. And give me leave to press the duty in hand upon you, Be ye merciful and very merciful. I beg mercy of you not only as you are rich men, but as you are Magistrates; you must not only open the purse, but also improve your power in a way of mercy. Do not mistake me, I do not desire mercy of you for the guilty, but for the needy. I would not have you to blunt the sword of justice, or to abate your severity, in the punishment of sin and offenders, for here 'tis 
* August. Veniam prestare illicitis, non est misericordiam praestare, sed justitiam misericordia non tenere. Hilar.  Misericordia puniens & crudelitas parcens. there's abundance of sin amongst us, which certainly the Magistrate is to punish, Theft, Drunkenness, Adultery, profanation of the Lords day; Go on I beseech you, and let those who are guilty of these abominations find no mercy from you: 
Omnes hominines qui de rebus magnis acturi sunt, ab ira & misericordiâ oporiet esse va 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cato in Sallust. Job 29.15. Psal. 82.3, 4. job 29.12.  And when you are upon the Bench in capital matters, and notorious sins know no mercy, but only to punish. All that here I ask of you is, that you would be merciful to the poor; that you would be eyes to the blind, and feet to the lame; that you would judge the cause of the needy, & defend the poor and the fatherless, and stand up in the gate for them that have none to help them. Take heed of oppressing the poor, and of discountenancing the poor man's cause, when ever it comes before you. Many Widows and Orphans depend upon you; to be faithful to your trust in reference to them, will be a high act of mercifulness. 
Exod. 22.22, 23, 24.  Ye shall not afflict any Widow or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot and I will kill you with the sword, and your wives shall be widows, and your children Fatherless. God doth in a special manner interest himself in the concernements of the widows and Fatherless, and they that wrong them, he will certainly meet with, in some remarkable judgement, either upon themselves or upon their posterity. But as for you, I bless God, and rejoice in it, I may herein speak to your commendation for your great care and fidelity in this business; yet I hope you will pardon me for hinting this to you as an eminent piece of Mercy. I could lay before you other excellent Channels for your mercy to run in, but I will not be either too bold, or too tedious.  

3 Branch of the Use.  But a word to you the Worshipful Governors of the several Hospitals, and the trusties in these Corporations of Charity, and I have done with this Use. As you are to improve and to receive the mercy of others, so you are to put forth your own mercy. Shall I exhort you to be honest and faithful in your trust? I need not, your integrity is abundantly known herein. To rob the Hospital is an unpardonable theft, the stones in the walls shall cry out against such; but who is there that knows you, and doth not also know that you detest a thing so base as this is.  
There are but two things that I shall say to you.  
First, Grudge not your pains in acts of mercy. I suppose attendance upon your trust may cost you much time, and much pains, and take you off from your own occasions, and be to your own private prejudice, but go on and be diligent in so good a work; the blessing of the poor will be upon you, 
Job 29.13.  the blessing of the God of the poor will be upon you; your pains are full of mercy, and your mercy shall be full of profit. How can you be employed better, then about the lives and livelihoods of thousands that do wholly depend upon you?  
And Secondly, let me say this to you, that others may be encouraged to these noble acts of charity; Be careful in all things to keep punctually to the wills of those who are Donors and Benefactors. What a barbarous thing is it to infringe the wills of them that are dead? And besides that, how hath the charity of some men been damned up in these times, upon this very cause, that we are so bold in streining, and perverting, and flatly contradicting the wills of the deceased? I could give you instances, but I forbear.  
I have been very long you see in this Use of Exhortation: there are one or two more yet behind, which I will dispatch very briefly, and so conclude.  
The third Use is for direction: And here I will give you some short Rules, for the guiding of you in the practice of this duty of mercy.  
The first Rule is this, Give that to the poor, which is honestly gotten: Do not bring to God Holocaustum exrapinâ. Quaerit Deus dona non spolia (says Ambrose.) 'Twas a notable speech of Selimus to one of his Bassa's, 
Dr. Harris upon the Beat. p. 179.  who exhorting him to do something in a way of charity, to erect Hospitals out of the estates of the Persian Merchants, wrongfully taken from them: Selimus answers thus; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c Chrysost.  Wouldst thou that I should bestow other men's goods wrongfully taken from them, upon works of charity and devotion? assuredly I will never do it, nay rather see they be again restored to the right owners. This Turk is a shame to many Christians; they will get estates Per fas & nefas, they care not how; and then they quiet their consciences with this, They will set up some Monument of their charity, out of their unjust and oppressive gains. This may be for the good of others, but themselves shall never be the better for it. Zaccheus gives half of his goods to the poor, 
Luke 19.8.  and if he had wronged any he makes restitution. This is an excellent pattern for your imitation; be merciful to them that want, but then be just to them that you have wronged; 
Non reminitur peccatum, nisi●● restituatur ablatum. Aug.  remembering always that of Austin, No restitution, no remission. Bring not a gift to God, the foundation of which was laid in thy brother's tears: Give that which is your own; first be honest, and then bountiful.  
Secondly, 
2 Rule. Psal. 112.5.  Let your charity be ordered with conscience and discretion. A good man showeth favour, and dareth, he will guide his affairs with discretion. This wisdom and conscience lies chief in the right objecting of your mercy. Take the poorest, take the best, and make them the objects of your pity. I say, the poorest, those that are in the greatest necessity, in the first place relieve them. 
Donant iis qui maximè donare possunt, high viscatis hamatisque muneribus non sua pronunt, sed aliena corripiunt. Plin. Ep. l. 9  Some will give that they may receive, this is complementing: some will give to those that can make a good shift in the world, and neglect those that are ready to starve, this is indiscretion. And then I say give to the best; some are very unblameable in their conversation, painful in their callings, modest in their behaviour, such as are ashamed to make known their wants, and yet God keeps them very low: oh be merciful to such; but especially do you see any that fear God, be sure you show mercy to them. 
Gal. 6.10.  As we have therefore opportunity, let us do good to all men; especially unto them, who are of the household of Faith. Here your charity will be most acceptable to God, and most profitable to yourselves; for such will requite you with their prayers, not only with a common outward God bless you, but their very souls will go out to God for you.  
Thirdly, 
3 Rule.  Do not limit yourselves too much in Mercy. Let it be full and large and vast, if your abilities will permit. Limit not yourselves in the proportion of your mercy. You that have much, must give much. Your charity must be suitable to your Ability; A rich man may give much, and yet be counted by God an unmerciful man, because he gives not according to what he may, and aught. Remember that of the Apostle, 
2 Cor 9.6.  He which soweth sparingly shall reap sparingly; and he which soweth bountifully shall reap bountifully.  
Limit not you selves as to the continuance of Mercy; be constant in it, persevere and hold on: As the poor will never cease, 
Eccl. 11.2. Gal. 6.9. 3. Thess 3.13.  so your pity must never cease. Give a portion to seven and also to eight. Be not weary in well doing, ye shall reap if you faint not.  
Limit not yourselves, as to the Acts of mercy; abound in all the fruits of mercy. There's mercy in giving, come up to that. There's mercy in lending, come up to that. Lend to the poor and look for no improvement; Loane ex pacto, or ex faenore to the poor, certainly that is Vsura mordax, condemned by all. There's mercy in buying of and selling to the poor. 
Amos 8.4, 5.  Many in this City make the Ephah small, an the Shekell great, they will buy of the poor very cheap, taking the advantage of their necessity, but they will sell to them deer enough; this is sinful. But these things I do but touch upon.  
Limit not yourselves as to the Object of your mercy. Such a man is my enemy, shall I do good to him? 
Prov. 25.21, 22. Nec ita clauden i est res familiaris, ut eam benignitas aperire non possit, nec ita reseranda ut pateat omnibus; modus adhibeatur, isque referatur ad facultates. Cicer. Humanitati dandum non ipsi homini. Arist. Tanquam homines, non tanquam homini. A. Gel. p. 236. 4. Rule.  Yes, If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink; for thou shalt heap coals of fire upon his head, and the Lord shall reward thee. But such an one is an idle fellow, a common Beggar; shall I relieve him? The Ancients were so much for mercy, that they are very high in this point. I will not enlarge upon it: I'll only say this, Here do only what necessity requires and no more; and what you give to such, give as to the Nature not as to the man, or give as to the man, not as to the person. 'Tis easy to press the duty of mercy, but to determine what must be done either as to the measure, or as to the object, that is difficult, and every man must here make the decision himself according to his own judgement and conscience.  
Fourthly and lastly: In all your mercy let there be sincerity, cheerfulness, thankfulness.  
First, be sincere in what you do; All your mercy if it be not upon a right end, is nothing; 'Tis very hard to keep mercy unstained by Hypocrisy; many are seeking their own applause, when they seem to act for their brother's good. Therefore saith the Apostle, He that giveth let him do it with simplicity. 
Rom. 12.8.  Our Saviour in this Sermon obviates the pride and hypocrisy of men in their acts of merry. 
Mat. 6.1, etc.  Take heed that ye do not your Alms before men to be seen of them; otherwise ye have no reward of your Father which is in Heaven. Some are like the Hen, that cannot lay an Egg but she falls a cackeling; they cannot do something charitably, but all the Parish, must know it; But thou when thou dost Alms, let not thy left hand know what thy right hand doth, That thine Alms my be in secret; and thy Father which seethe in secret, he shall reward thee openly.  
Secondly, what you do, do it willingly and cheerfully; Let not your money come from you like fire out of a flint, as though it was forced from you, but let it flow out like water out of the fountain. 
2 Cor. 9.7.  Every man according as he purposeth in his Heart, so let him give; not grudgingly or of necessity, for God loveth a cheerful giver. God commands not only the matter, but also the manner of the duty; 
Deut. 15.10.  Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him.  
Thirdly let thankfulness run through all your mercy; Bless God, you are not the beggar; that you are not the needy man, that you have so much plenty when others are in so much want; I say be very thankful, that you are the giver and not the receiver, 
Acts 20.35.  For 'Tis a more blessed thing to give then to receive; And that providence which sets your brother low for the drawing out of his patience, sets you thus High for the drawing out of your thankfulness. Be not wanton, be not disdainful under your fullness, but rather be very humble and thankful. Pride and unthankfulness will soon make you as poor as others are.  
Use 4 The fourth Use shall be for comfort to merciful men. Is not the promise in the Text sweet, 
Hos. 10.12.  that is yours. Ye sow in mercy and you shall reap in mercy; your bowels are enlarged to men, the bowels of God are enlarged towards you. I speak to some I know, who do sincerely and conscientiously lay out of their plenty to the poor; if they see a distressed creature, especially if they see a distressed Saint, they cannot hold their hands from mercy; Go on thus doing, and know, You shall obtain mercy; 
Mal. 3.16.  God keeps a book of remembrance for all your disbursements to the poor. 
Heb. 6.10.  He is not unrighteous to forget your labour of Love. How sweet will that sentence be at the great day, Come ye blessed of my Father, 
Matth. 25 34.  inherit the kingdom prepared for you. How many hearts do you rejoice now, and how will God fill you brim full with joy in the day of your Account. Say not 'tis but little you can do. The Widow's mite was accepted. 
Mark 12.43. Matth. 10.42. Non quanto sed ex quantum Cypr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chrysost 2 Cor. 8.12.  A cup of cold water shall be rewarded. 'Tis not how much, but out of how much, that God looks at: 'tis not the quantity, but the sincerity that pleases God. If there be first a willing mind, it is accepted according to that a man hath, & not according to that he hath not. You are of all men most ready to give, and most backward to take the comfort of your giving. Oh, that I might prevail with Muckworms to be more bountiful; and oh that I might prevail with them that are merciful, to be more cheerful: Do not you despise that mercy, which pleases God, and refreshes so many poor creatures: Forget all in a way of merit, but yet take the comfort of what you do in a way of duty. There's a time coming, when you shall stand in more need of mercy from God, than any poor creature here can stand in need of mercy from you; than you shall have it: Is not your condition good? Mercy from God is the sum of all your desires, you shall find it in great abundance for your mercy to your Brethren. And yet let me tell you, you are come up to that which is higher than all this; To give your money to the poor is much, 
2 Cor. 8.5.  but you have given yourselves to the Lord, that's a great deal more. What have you left yourselves? your goods are given to the poor, your selves are given to God; what have you more to give? Be of good comfort, you give your All to God, and he will give his All to you.  
Use 5 In the last place, to shut up all; Having spoke so much for the poor, let me now speak a word to the poor. The Sermon that I have preached will please you very well, for you love to hear of the Duty of the Rich, but you care not to hear of your own. Rich men must be merciful, that you like well, you hope to be the better for it in outward things; But doth the word speak nothing to you? Yes; you must be painful and diligent in a calling; 
2 Thess. 3.10.  He that will not wots work let him not eat, was the Apostles command: Idleness and Laziness is the sin of many that are in want; if they would but work they might eat their own bread, 
8● 12.  and not be chargeable to any. Whence is it that we have so many Vagrants and Beggars amongst us? 
Ephes. 4.28.  Whence? 'Tis from Idleness; They go from house to house, and are supplied by the mercy of others, and this slothful life pleases them very well: There are others will take a little pains, but when they have got a little money, presently they go to an Alehouse and there drink it away, and so their wives and children may starve, if they be not relieved. These are base wretches, and I beg no mercy for such, but what (as I said before) absolute necessity doth require. Severity to these, either to make them to take pains, 
Benefacta malè locata, malefacta arbitror. Ennii dictum. Commended by Tully, l 2. de Offic.  Severity to these, either to make them to take pains, or to let them be pinched under their necessities, is the best mercy for them. God never enjoined mercy to encourage idleness, but to support weakness. And therefore this is the first thing; you that are poor, if you have no Calling put yourselves into one, if you have a Calling, walk in it with all diligence and honesty, & then see if God doth not raise up friends to help you.  
Again. the rich must be merciful to you, than you must carry yourselves humbly, and civilly, and respectfully to the rich. To be poor and saucy too is a very unlovely thing. Mercy is a debt to you, honour and due respect is a debt from you; which is held out not only by the light of Scripture, but by the very light of Nature.  
You may expect mercy from them that are full, but do it in a right manner, and upon right principles. Do not go and tell the rich, there ought to be a parity, and why should they have so much, and you so little? for God hath made a difference in the persons of the world, in the things of the world, and to level persons and possessions is directly contrary to the order and institution of God. Do not go to set up a community, upon the mistaking of that in the Apostles days, when all things were common; 
Acts 2.44.  for the breaking up of the enclosure of property is sinful, and tends to all confusion and cruelty. Do not go to the rich, and impudently demand relief from them; 
Prov. 18.23.  'tis your due, but yet the poor must use entreaties. Importunity is tolerable, but impudence is loathsome.  
Are the rich merciful to you, be ye merciful to them. There's mercy lying upon the poor as well as upon the rich. Do they open their hands to you, do you go to God in prayer and open your hearts for them; Charity they give to you, you must return prayer to them; Lord such a man is good to me, be thou good to him, and requite him all his love sevenfold into his own bosom. This is the best expression of your thankfulness, and the best way to have their mercy yet to run out more freely upon you.  
Do the rich deny you mercy, do not curse and swear and fret at them, (as two many profanely do) but quietly wait tell God incline their hearts to show favour to you.  
And lastly, whilst you would have others to be merciful to your bodies, be not ye unmerciful to your own souls. Though you be very low, do not sin; put not forth your hands to steal, 
Prov. 30.9.  do not go to help yourselves by any indirect ways, (which is the Devil's temptation to the poor;) do not fret and murmare at the providence of God; Do not neglect your eternal salvation; This is to be unmerciful to your own souls. Whatever others do for the body, do you mind the soul. 
Mat. 5.3.  Are you poor in estate, be also poor in spirit? Are you poor in this world, be rich in faith and heirs of the kingdom? 
James 2.5.  So be, and so live, that whatever becomes of you for the mercy of men here you may inherit the mercy of God hereafter unto all eternity.  
FINIS.   

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