must attend and accompany Works of Devotion yea and in some Cases of Exigency be preferred before them I will have mercy and not sacrifice Hos 6. 6. God delights not in aâ— naked Piety though never so specious if stript and divided from the Fruits of Charity God cares not for the Fruiâ— of the Lips in confessing to his Name if there be not also the Gifts of the Hand in dispersing and relieving for his sake In short they that offer the Sacrifice oâ— Praise unto God must not forget to do good and to communicate unto others That from the coâ—nexion of these two Again secondly from the order and ranking of these two Duties or Sacrifices I shall observe that Christian Piety must lead the way and lay the ground for â—ue Charity First solid Devotion and then Christian Compasion First the right and due Service of God in Sacrifices of Praise and confessing to his Name and then the doing good and communicating unto others This is the order of the Text here and of the Scripture else-where Acts â— 4. Thy Prayers and thine Alms says the Angel to Cornelius are â—e up before God and so Verse â—e 31. First his Prayers and then his Alms. The expressions of his Piety are first mentioned â— God 's acceptance before the â—ercises of his Charity yea â—d they ought to have the preâ—dency and that for a double season First Ratione objecti because Gods Due is before Mans Good God is first to be served and honoured in the main before Man be help'd or benefited Secondly Ratione motivi Because Piety to God is and ought to be the proper Motive to a true and a right Charity For what is Piety but the due regard and respect we have unto God in the first place And what is Charity but the loving of God for himself and of our Neighbour for Gods sake So the Schools define Charity stretcheth it self both to God and Man Homily 2. Sermon of Charity P. 38. it Amor Dei propter seipsum Proximi propter Deum Now to love God for himself is plainly Piety both in the Principle and Practise and to shew love or to do good unto others for the sake of God this is still Piety in the Motive though Charity in the Practice And indeed without the pious intention and disposition going before the very Works of Mercy Bounty and Liberality will scarce deserve the Name â— Charity as the Apostle iâ— mates in that supposition â— makes 1 Cor. 13. 3. Though I give all my Goods to feed the Poor and have not Charity The Rule in Christian Ethicks â—s that of St. Ambrose Virtutes non â—tibus sed finibus pensantur 't is the right and due End and Motive added that makes a true Christian Vertue and not the meer outward Action For a Man to give Alms meerly or mainly for Mat. 6. â— the love of Praise or to be seen of Men is but Vain-glory. For a Man to do it out of any other by Partial or Selfish End or respects Luke 6. 32 33 34. is but a kind of worldly running and policy But for a Man to do it for Gods sake and out of a Pious Love to God this this is Charity even that Charity which the Apostle calls Love out of a pure Heart and a good Conscience and Faith unfained â— Tim. 1. 5. Having premised thus much out of the Context and as I hope not impertinently to the Business in hand I shall now return to the Text it self in these words To do good and to communicate for get not for with c. Which Words are an Exhortation to a very great and important Duty to a very considerable and concerning Piece of Christianity i. e. The exercising of our selves in Acts of Bounty Mercy and Charity In the whole Verse for orders sake we may observe three main Particulars First the matter of the Duty i. e. To do good and to communicate Secondly the Motive to perswade it For with such Sacrifices God is well pleased Thirdly and lastly the manner of enforcing it by way of special Item and Memento To do good c. forget not For the first of these the Sum and Substance of the Duty here exhorted to 't is expressed in the Text by two words much to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To do good and to communicate First 't is the doing of good or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered Well-doing The same with that â— Galat. 6. Verse 9. Be not weary of well-doing Good for the matter and well for the manner This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But then we must know 't is not every doing of good that is here meant but good in a certain kind There is the good of â—â—iety and Religion the good of justice and Honesty the good of Temperance and Sobriety But that in the Text here is the good of Charity To the purpose there is a two hold kind of Good Bonum in se 〈◊〉 Bonum alteri Good Good in it self and Good to another In the first sence the doing of good takes in the whole duty of Man whether to God or to our Neighbour according to that in Mica 6. 8. He hath shewn thee O Man that is good that is good in it self what is fit and fair right and duty to be done even to do justly and to love Mercy and to walk humbly with thy God All this is good in the larger sence But then secondly there is a more special doing of good not only good in it self but good to another In which sense the Scripture frequently means when it speaks of Good Works Mat. 26. 10. She hath wrought a good Work upon me 1 Tim. 6. 17 18. Charge them that are rich that they do good that they be rich in good Works i e. such Works as are some way or other helpful profitable and beneficial unto others Works of Mercy Works of Bounty and Liberality Such Works whose good effects reach to the Benefit of our Neighbour either publick or private such as are extended to the relief ease comfort or supply either of the outward or inward Man For Example sake such as are the feeding of the Hungry the cloathing of the Naked the helping or curing of the Sick the visting and comforting the Afflicted the succouring of the Helpless Friendless or Fatherless the harbouring of Strangers the redeeming of Captives the defending or delivering the Oppressed in short all kind of free and charitable contributing to the relief comforting or maintenance of others or distributing to the necessities of others These with many of the like nature are those which in the Language of Scripture frequently come under the Name of Good Works i. e. good in a peculiar and abounding sense in respect of the sensible yea or Spiritual good and benefit thence and therby arising and redounding unto others And that this is the Good here
to the Poor and Needy Deut. 15. 11. In a word it must be omni petenti to every one that asketh Mat. 5. 42. Give to him that asketh thee and from him that would borraw of thee turn not away And so Luke 6. 30. Give unto every one that asketh that is to every one that is qualified to ask to every one that truly wanteth that has not nor perhaps cannot have by all his earnings where with to defray his charge As for such as make a Trade of asking of begging and yet refuse to labour i. e. such as can labour and will not or at least Non homini do sed humanitati said the Philosopher not as they may and ought doubtless it was never Christs mind to oblige our Charity to such except in Cases of urgency and extremity or in some lesser proportion out of a common consideration of humanity For with such as these if known to be such there is another Rule to go by even that of the Apostle 2 Thes 3. 10. If any will not work neither let him eat And the truth is the best Charity to such is to force them by severity to labour and so to bring them out of a course of idleness to a habit of working industry and diligence And he that does this fulfils the Precept of the Scripture in doing good to them for he does them more good than he that gives to their cravings though perhaps they do not think so Multa enim bona praestantur invitis quando eorum consulitur utilitati non voluntati as St. Aug. Enchiridion ad Laurentium Austin well observes Seasonable and forcible severity for the bettering and amending of the Party even in the judgment of the a Removere malum alicujus ejusdem rationis est sicut procurare ejus bonum procurare autem fratris bonum pertinet ad charitatem Remotio peccati magis pertinet ad charitatem quam remotio exterior is damni vel etiam corporalis nocumenti Aquinas 22 q. 33. Art 1. Schools is as much an Alms as much an act of Charity as giving to his relief because 't is an act of mercy mercy to the Soul though severity to the Body 'T is a doing of him good because it tends to his best good Correction to the lazy and negligent is as much Charity as Collection for the Indigent And thus I have entirely dispatched the first Particular of the Text I have shewn you the matter of the Duty what it is to do good and to communicate and why so called together with the extent of the Duty as to the Persons or Objects towards whom it must be exercised I shall now pass unto the next and second considerable in the Text i. e. to the grand Reason or Motive to perswade unto the Duty contained in those words For with such Sacrifices God is well pleased A double Motive as ye see here First because they are Scrifices Secondly because they are well-pleasing I â—hall consider each in their orâ—er First then Works of Mercy and Charity and Christian Bounâ—y they are commended to us from the Notion and Title put â—pon them they are Sacrifices They have the Name and they have the Nature of Sacrifices â—irst the Name So the Apostle â—iles them in the Text and so â—he Scripture else-where The Charity of the Philippians 'tis stiâ—ed An Odour of a sweet smell a â—acrifice acceptable to God Phil. 4. 8. So of Cornelius the Centuriâ—n Acts 10. 4. 't is said Thy Prayers and thine Alms are come up â—â— a Memorial before God Come â—â— and as a Memorial they are â—oth of them Sacrificial Phrases â—acrifices of old were ordinarily â—alled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say â—scensiones from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendit â—ecause of the Smoak of them ascending or coming up from the Altar before the Lord. And so for the other word Memorial come up as a Memorial 't is a form of Speech says the learned Dr. Hammond borrowed from the Law signifying an Oblation As Levit. 2. 9. The Priest shall take of the Meat-Offering a Memorial thereof and burn it upon the Altar an offering of a sweet Savour unto God So that Works of Mercy and Charity they are the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sacrifice or Memorial before God Grotius upon the Text says that they correspond to the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But then secondly Alms or Charity as they have the Name of Sacrifice applied to them so they have something of the Nature the general Nature of a Sacrifice because they are an Offering unto God That which is a relief of Charity in respect to the Poor and Needy is an Oblation a We humbly beseech thee mercifully to accept our Alms and Oblations c. The Prayer for the whose estate of Christs Church English Liturgy In omni paupere Christus esuriens pascitur sitiens potatur Hieronym of Piety in respect to God Sacrifice and Offering as such have always a regard to God to his Honour and Service Such are the effects of a right Christian Charity they have an Aspect unto God as well as unto Man Prov. 19. 17. He that hath pity on the Poor lendeth to the Lord. Mat. 25. 40. In as much as ye have done it to the least of these my Brethren says Christ ye have done it unto me So that God and Christ are the Receivers of our Charity as well as the Poor The Poor has the benefit God and Christ have the Honour and Service The Poor receive it as a Comfort God receives it as an Offering Acts of Mercy and Charity even according to the Raynerti Panthcologia P. 75â— Schoolmen are Actus Latriae they pertain to the proper Worship and Service of God in the nature of an Offering tendered ultimately to him for though the good done by them is done unto Man yet the Duty and Service done therein is rendred to God For first they are in Deut. 26. 10. Honorem Dei they are the Honouring of God with our Substance and with the Fruits of our encrease Prov. 3. 9. And again He that hath mercy on the Poor honoureth his Maker Prov. 14. 31. And secondly they are In agnitionem Dei What we give in a way of Charity is or should be given as an acknowledgment to God of his Right and Property over us and ours 'T is the real Rent and Tribute whereby we do indeed profess and agnize him as the Donor of what we have and hold There is a certain homage due unto God for all the benefits and good things of this World by him bestowed upon us And that is the Homage of Thanksgiving 1 Tim. 4. 4. Now this same Thanksgiving of ours must not only be a Verbal Thanksgiving but a Real not only in naked words in the labour of our Lips but in the Gifts of our Hands that is we must pay and yield unto
stand at the left Hand as wretched and forlorn Creatures and hear that dreadful Sentence Depart ye Cursed into everlasting Fire I say who but the hard-hearted and uncharitable Because says Christ Verse 42. when I was a hungry ye gave me no meat a thirsty and ye gave me no drink a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not therefore Depart ye Cursed Ye see how that on the one hand Charity is the main Instance in the Sentence of Benediction and on the other hand uncharitableness and uncompassionateness unto the poor and afflicted is the special Instance in the Sentence of cursing and condemnation And therefore upon the whole matter if we may judge of the well-pleasedness of any Duty either by the great stress that God lays upon it or by the Blessings annex'd to it or by the power and prevalency it has with God we must needs say with the Text and conclude That with such Sacrifices God is well pleased And indeed how can it be otherwise supposing the merit of Christ and the Grace and Covenant of the Gospel if we consider the Reasons in the next place why he is delighted with our Charity and Christian Bounty I shall name but two First Because it is so great and near a resemblance and imitation of himself Hereby we become like unto God in that very attribute and property wherein himself most delights and that is Goodness and Mercy Bounty and Commiseration For He giveth unto all Life and Breath and all things Acts 17. 25. He giveth liberally unto all and upbraideth none James 1. 5. He is good unto all and his tender mercies are over all his Works Psal 145. 9. Yea he is kind even to the evil and unthankful Luke 6. 36. Therefore be ye also merciful says the very next words as your Heavenly Father is merciful Or as it is in Mat. 5. 45 That ye may be the Children of your Heavenly Father who maketh his Sun to rise on the Evil and on the Good who sendeth his Rain upon the Just and upon the Vnjust That ye may be the Chilaren i. e. the true and genuine Resemblers of God in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Chrysostome The Children of God that is Like unto God Nothing is so God-like nothing renders us more conformable to the Nature and Image of God as to do good and to shew mercy And then secondly God must needs be well pleased with such Sacrifices because they so apparently tend to his Honour and Glory For hereby Religion is credited Christianity is graced God and his Gospel are honoured in the Eyes of the World Hereby our light so shines before Men so that seeing our good Works our Father is glorified who is in Heaven Mat. 5. 16. 'T is that which adorns the Doctrine of our Saviour when they that believe in God are careful to maintain good Works Tit. 2. 10. 3. 8. The Papists are ready to charge us that we are all for Faith and Believing and nothing for good Works for Charity or Giving But this it is a palpable slander for as Dr. Willet in his Syuopsis P. 1220 Papismi has made it appear there had been as many if not more Monuments of Piety and Charity erected by us since the Reformation as ever were before it for the compass of so small a time in the days of Popery Let us go on to wipe off this slander and to stop the Mouth of this calumny that it may blush for shame Let them see the goodness of our Religion by the fair Fruits of our compassion Remember the Piety of our Ancestors that have been before us yea consider the Monuments they have left of both kinds even in those former and darker times And since we in this Age profess and pretend and that justly to a greater and purer Light it highly concerns us not to come short either of their Pious or Charitable Devotion Other wise their lesser knowledge will certainly rise up in judgment against our greater And we shall have nothing to say but that of Beza in Epistolis Beza That we indeed have Plus Scientiae but they Plus Conscientiae we more Science more Knowledge they more Conscience and Charity And surely there can be nothing more absurd or incongruous than to see a glorious profession but no way attended or answered by a Pious or Charitable Conversation Even as on the other side there is not a more lovely sight than to see Religion looking with a right Pious Eye and scattering its Dole with a right Charitable and Communicating Hand For this is that the Apostle calls Faith working by Love Gal. 5. 6. This is that pure and undefiled Religion before God to visit the Fatherless and Widows in their affliction and to keep our selves unspotted from the World James 1. ult This is that Wisdom from above pure and peaceable gentle and easie to be entreated full of mercy and good Fruits James 3. 17. What remains then but that we diligently consider both the Matter and Motives to this Duty to this so necessary so lovely a piece of our Religion and carefully apply our selves unto the practise of it In the words of the Text then To do good and to communicate forget not Forget it not in your Lives forget it not at your Deaths better late than never but best of all to do it in the time of Life and Health Many there are that forget it wholly first and last Too many forget it in a manner all their lives long and put it off to a dying hour They will part with nothing for Pious or Charitable uses till they can hold it no longer To such I may well say as St. Lucy is reported to have said to the Mother Non est magnum dare Deo quod ferri non potest Vivens ergo da Christo quod possides 'T is no great thing to give what we cannot carry away The best Charity is to give while thou lirest while thou hast it in thy own dispose Let thine own Eyes and Hands as much as may be be the Executors and Administrators of thy own Bounty 'T is possible a sudden or stupifying Disease may seize on thee and so prevent thy Pious and Charitable Intentions 'T is possible what is well and truly given may be fraudulently defeated by the cunning of those that come after As it had like to have been in that noble and famous Donation of Charter-house 'T is good therefore 't is prudence as well as Piety to make it the Work of thy Life and not to leave it as the Business of thy Death or last Will wholly to the Survivors In a word Remember and forget not that the doing of good i th what we have 't is the proper Work and Business of Life and Health This is the time of doing now or never 2 Cor. 5. 10. Every one shall receive according to the things done in the Body That 's the time of doing when and while we are in the Body 'T is Heb. 12. 28. Let us have Grace the time of getting Grace and 't is the time of using it to Gods Honour and the good of others 'T is the reason of laying out our Talents our Abilities be they more or less to the profit and advantage of our Lord and Master and to the furtherance of our good Account And therefore as it is Galat. 6. 10. As we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have time or opportunity let us do good unto all As we have time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as we have opportunity or while we have time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quarndiu tempus babemus Quamdiu manet vita says Grotius As long as we have time and space of doing let us do good Thereby intimating we shall not have it always This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this season of doing 't is but for a season Let every one therefore do the Works of time in time and be not wanting to the opportunities of doing good according to thy measure and ability Breve est vitae curriculum Life is short and being once past and gone 't is then irrecoverable and must at length be accountable John 9. 4. The night cometh when no Man can work It will be too late perhaps to think of doing when the time of doing is over And therefore as the wise Man speaks Ecclesiastes 9. 10. Whatsoever thy Hand or thy Heart findeth to do do it now with thy might for there is no Work nor Device nor Knowledge nor Wisdom in the Grave whither thou art going And having begun let us not be weary of well-doing for we shall reap in due time if we faint not Gal. 6. 9. The God of Peace make Hebr. 13. 20 21. you perfect in every good Work working in you what is well-pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen The END
large in thâ— Chronicles in the reforming of Râ—ligion 2 Chr. 29. 15. Ver. 3. 5. Verse 21 24 25 30. Ch. 30. 2 5. Ci. 31. 2 4. in purging the Temple iâ— re-inforcing the Passeover in coâ—manding and ordering the Priesâ— and Levites in reducing and re-eâ—gaging the People unto the Laâ— and to the Covenant causing 〈◊〉 that were found in Israel and Beâ—jamin to stand to it 2 Chroâ— 34. 32. And again making aâ— that were present in Israel 〈◊〉 serve even to serve the Lord theâ—â— God The like Power we finâ— without scruple practised by tâ—â— first Christian Monarchs and Sâ—vereigns within the Limits 〈◊〉 the Gospel-Church of their Dâ—minions After that the Empiâ—â— was cast into the Lap of thâ— Church and Christianity advance to sit at the Helm and Stern of Gâ—vernment 't is sufficiently knowâ— how far even the first Christiaâ— Emperours interposed their Authority in Church-matters In hearing Complaints in receiving Appeals in taking cognizance of Causes etiam post duplex Judicium Episcopale in redressing of Ecclesiastical disorders in electing of Bishops in convening of Councels in examining and ratifying of Canons in passing and setting forth Laws and Edicts for the establishing of Truth Order and unity and for the healing or extinguishing of Schism and Heresy As may be seen at large by any that will read both in the Eastern and Western Records in the Acts of Constantine and Theodosius in the Code and Novels of Justinian and in the Capitulars of Charles the Great So true was that of Socrates in his Preface to the fifth Book of his Ancient-Church-History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever since that Kings and Emperours became Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the affairs or matters of the Church have hung the whole weight of them hung and depended upon them i. e. upon their authority concurrence and interposal for of that he speakâ— in the next words And thus have I shewn the first thing that is implied in the Phrasâ— of Nursing-fathers the Power and Interest of the Prince in anâ— over the Church as Guardian 〈◊〉 Governour There is but one thing more 〈◊〉 be considered in the Text and shall then draw towards a Conclusion and that is The naturâ— and quality of this Power or iâ— I may so speak and I crave humble leave to speak it The Boundâ—â— and Limits of it Princes they have indeed Power and Authority in Church-matters but 't is as Fathers still not as Masters They are not stiled Domini but Nutritii noâ— Lords of our Faith but Nurses Protectors Defenders of the Faith The whole Right of Secular Powers in matters Ecclesiastical is not Destructive but Cumulative Mr. Thorndikes Right of the Church c. 4. 'T is not to change or abolish but to establish what they find the Church by the Act of God possessed of and vested in from the beginning We may not therefore so far extend the Phylacteries of the Princes Power as to think or say That he may devise new Rectè illud dicitur non esse principum aut civilium Magistratuum Leges novas de culitu Dei conscientiis ferre aut propria Sacerdotum munia obire Casaub exercitationes Epist dedicat Articles of Faith or appoint new Sacraments new Instruments of Grace or introduce or enjoyn new parts of Worship No these are Christi Regalia the Royalties of Christ In things of this nature we call no Man Master upon Earth for one is our Master even Christ Mat. 23. 10. There are as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things of Christ Phil. 2. 21. And there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things that are Gods evidently distinguish'd by our Saviour from the things that are Coesars Mat. 22. 21. As being things of Divine Immediate anâ— absolute appointment And thougâ— the Christian Magistrate has Iâ—Perium circa Sacra a Power of ordering even about these things 〈◊〉 to Time and Place and matter 〈◊〉 form and whatsoever else relatâ— to the due and decent and regular performance of these things yet he has no power super 〈◊〉 over the substance of the thing themselves either to add to them or diminish from them In a word we must know there are in the Church 〈◊〉 God Immota quoedam Devinâ— certain sacred and unchangeablâ— Points as namely The common Faith and Christianity the Rulâ— and Sum of Christian Faith the Parts and Duties of Christian Worship the Offices of Christianity wherewith God will be served in the Communion of hiâ— Church the Means and Instruments of Grace the Word anâ— Sacraments together with the Power of Orders and the Keys of Doctrine and Discipline These and the like they are Res Dei the Things of God that is of his immediate absolute perpetual appointment and constitution They are Dona Christi the Donatives of Christ and of his Spirit They are Dos jura Ecclesioe the Dowry and Birth-right of the Church as it is a Society of Gods immediate founding subsisting not by Mans Law but by Gods Charter not to be null'd or alter'd by Man In these things as St. a L. 5. Orat. contra Auxentium Ambrose said of old Bonus Imperator est intra Ecclesiam non supra And again b Ambr. Ep. 33. Item 1. 5. c. 33. Noli te gravare Imperator ut putes te in ea quoe Divina sunt imperiale aliquod jus habere Think not O Emperour thou hast any Power Imperial over things Divine i. e. over things which God and Christ have setled in the Church by their own immediate Act. The Christian Church it is aâ— was from its beginning a Religâ—ous Corporation founded by tâ—â— Act of God for the Communiâ—â— of its Members in the Faith Wâ—â—ship and Service of God 〈◊〉 vertue of which Foundation froâ— God it has its proper and intâ—â—nal Rights and Powers distinâ—â— from the Civil though limitabâ—â— in the exercise of them by tâ—â— Civil These Rights were veâ—â—ed in the Church long before 〈◊〉 State became Christian and aâ— so to remain after as standiâ—â— upon a distinct Ground Gift 〈◊〉 Original And therefore the Prinâ— or State in becoming Christiaâ— gains no Power no Sovereignâ— over these things so as to innâ—vate or alter them but rathâ—â— an obligation to uphold and maiâ—tain them according to the priâ— intent of their institution Thâ— being the declared Will of Goâ— That Christian Monarchs or Sovereigns by entring into thâ— Church act as Nursing-fathers Mr. Thorndikâ—s Right of the Church c. 4. P. 167 168. and that by vertue of their Christianity they hold themselves obliged to the maintenance of all the several parts of Christianity i. e. of whatsoever is of Divine Right in the profession and exercise of Christianity And thus have I at length pass'd â—hrough the several Particulars of â—he Text. The Persons here speâ—ified Kings and Queens the â—hings here spoken of these Persons i. e. their conversion to the Church their devotion in the
that for anâ— to confine the Cognizance 〈◊〉 Princes to prophane Tryals anâ— to set the faults or matters of thâ— first Table as it were beyonâ— the reach of the Secular Arâ— or to yield them only as the â—â—condary Object of their Power is both to abase their Authoriâ—â— and to abridge them of the Right And so much shall suffice 〈◊〉 the Inferences I shall now on add few Reflections from the 〈◊〉 upon our selves and duties and have done First then Is this the Right and â—itle of Christian Kings Are â—hey indeed set up by God as Nursing-fathers to the Church Then â—et them be so owned by us both â—n word and deed That is let â—hem have the dues of Nursing-fathers As first That of Honour and Reverence to their Names and Persons Mal. 1. 6. If I be a Father where is mine Honour The Christian Sovereign by his Place â—nd Station he is Pater Patriae the publick Father of his Country and a Nursing-father to the Church Justly therefore does â—he claim the Tribute of our special reverence and that in a degree next to God So the Scripture places him 1 Pet. 2. 17. Fear God Honour the King As having imaginem Dei sicut Episcopus Christi says St. Austin as Augustinquoest est veteri testamento Qu. 35. having the Print and Image of God And therefore Contempt here though but in words in the Language of Scripture called Blaspheming of Glorius Jude Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A second Due owing to the Nursing-fathers is that of Submission Sujection to their Authority Tit. 3. 1. Put them 〈◊〉 mind to be subject unto Principaâ—ties and Powers 1 Pet. 2. 13. 〈◊〉 your selves unto the king 1 Chron. 26. 30 32. 2 Chron. 19. 8 12. as Supreme Supreme without any exception either of Causâ— or Persons The Romanists wouâ—â— fain exempt their Clergy or â—â— least the Miter from this Subjâ—ction But what says the Scâ—â—pture Rom. 13. 1. speaking of those Powers that bore thâ— Sword Verse 4. And to whoâ— Tribute a Si Tributum petit non negamus Agri Ecclesiae solvunt tributum Ambros Ep. 32. was paid Ver. 6 â— he says Let every Soul be subjeâ—â— to the higher or to the Supremâ— Powers This he wrote unto Church of Rome and at such time in such an Age when Souâ— were at the best and Powers the worst And yet must every Soul be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Chrysostome glosses upon the Place Be thou an Apostle be thou an Evangelist or Prophet be thou whosoever thou must be subject The Command is general the Injunction universal And so St. Bernard writing to an Epist 42 ad Archiepist Senon Arch-bishop descants upon the word Omnis Si omnis etiam vestra Quis vos excepit ab universitate c. If every Soul then yours too he that goes about to exempt you goes about to deceive you And surely they that Vide Gregorium Epist ad Mauritium L. 4. c. 76. 78. must admonish others to be subject Tit. 3. 1. much more must they be so themselves Thirdly a third Due owing to these Nursing-fathers is that of Obedience Obedience to their Orders and Commands That is a ready and willing performance of what is prescribed by their Authority and that in a Josh 1. 16 17. Obedientiam promittit populus in omnibus Grot all things except where obedience to Man is rebellion transgression against God Coloâ— 3. 10. Children obey your Parent your Fathers in all things much more our Nursing-father whose Authority is higher than that of the Parent and whoâ—â— Power is Supreme This is thâ— the Apostle joyns and couple with Subjection Tit. 3. 1. 〈◊〉 them in mind to be subject to Priâ—cipalities to obey Magistrates Anâ— indeed the prime and principle part of our Subjection to Goveâ—nours is Positive Obedience Coâ—formity of Practice to the Oders and Establishments of Authority 'T is that that all Law and Power and Government asks and looks for aims anâ— drives at in the first place thâ— obedience of the Subject and for Penalties they are only 〈◊〉 the terrifying of Disobedienâ—â— The latter is but the Sanctioâ— that guards the Law the 〈◊〉 is that alone that satisfies the demands of the Law And so much shall suffice for the Rights and Dues owing unto Nursing-fathers Unto which in the next place we must also remember to subjoyn the Dues owing unto God in their behalf the Dues of Joy and Praise Prayer and Thankfulness for the Gift and Blessing of these Nursing-fathers which brings me to that special Duty that is reflected on us at this time not only from the Text but from the Day The Day that we now celebrate 't is a Day pregnant with Mercies even the Mercies of the Text. In which respect 't is more than a single Festivity Like St Simon and Jude or St. Philip and James it comes with Twins in the Womb of it A double or rather a triple Holy-day as being the Memorial of a Triple Blessing First as it is Natalitium 〈◊〉 the Birth-day of our Christiâ—â— Sovereign and therefore to bâ— celebrated by us Mos ille veâ—â—stus per se improhari non poteâ— says Calvin of Herod's keeping of his Birth-day 'T was an ancient Custom and of it self nâ—â— to be condemned For its Antiquity we find mention of it iâ— the Kings of Aegypt Gen. 40. 20 The Birth-day of Pharaoh solemnized with a Feast to all his Subjects In the Kings of Israeâ— Hos 7. 5. we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dies Regis the Kings Day i. â— of his Birth says Arias Montsnus Dies natalis ejus In the Kings of Persia their Nativity was a yearly Festival even as far as throughout all Asia So Vide Brissor de Regno Persico L. 1. p. 27. Plato in his Alcibiades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Roman and Christian Emperours we read an intimation of the like Festival Et si in nostrum Ortum aut Natalem celebrandum solemnit as inciderit differaâ—ur Says the constitution of Leo and Anthemius de die dominico Yea and amongst private Christians we find the like practised even by Christian Bishops in reference to themselves 'T is evident from the Epistle of St. Ambrose unto Bishop Foelix they L. 1. Ep. s. were wont to keep the Days both of their particular Nativity and of their particular Nativity and of their particular Installment Much more then may the Birth-day of our Sovereign and Nursing-father claim this celebration at our hands Especially if we consider it in the next place as it was also Natalitium Regni 'T was not only Dies Regis but Dies Regni the Dan. 4. 36. Requisierunt me Scl. pertoesi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde sequentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Kings and the Kingdoms Day the Day of His Return and Royal Restauration the Solemn Day that put a Blessed Period to the long and sad confusions of a
Branch of the Obedience of Faith i. e. In obeying the Truths of God by embracing them in our Minds and submitting to them in our Judgments But this though it be the leading part of our Obedience for indeed without it 't is not as the Text speaks The Obedience a Omnis infidelium vita peccatum est nihil est bonum sine summo bono ubi enim deest agnitio oeternoe veritatis falsa virtus est etiam in optimis moribus Aug. L. sentent C. 206. of Faith yet is it not either the only or the principal There were some in St. Augustines time who held nothing was necessary to Salvation but a right Faith Bâ— their Lives never so bad yet if their Faith were good if their belief were sound and orthodox that then they should be saved though tanquam per ignem This occasioned his writing of Tom. 4. Pag. 13. Litera H. I. Froben that Treatise De Fide Operibus But my Brethren we have not so learned Christ if we have been taught by him as the Truth is in Jesus For though I will not say with Theologo-politicus that nothing is to be counted de Fide but Cap. 4. Pag. 232 what is absolutely necessary and directly influential in order to practice Yet this I 'le say that the prime and grand Design of the whole Doctrine and discoveries of the Gospel was not barely or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. in Poedog ultimately to inform the Mind or enforce the Assent but to transform the Soul into real Righteousness For nothing more evident in Scripture than that the Gopel in the main end and intent of it came not to sill the Head with new Notions though never so true nor to instruct the Judgment so much as to change the Heart and new-mould the Life and to form and frame the whole Man to a thorough and universal Obedience And therefore unless to the Faith and Belief of the Gospel we add the Obedience of the Heart and where time and space are afforded the Fruits of the Life we shall never be partakers of the full and saving Benefits of the Gospel I shall therefore proceed unto the next Branch of Evangelical Obedience without which the former is but little worth and that is Obedience to the Call of the Gospel This Call of God 't is every where made mention of in Scripture both New and Old I have called and ye refused 't is the Voice of Wisdom Prov. 1. 24. When I called ye did not answer 't is the So Jer. 7. 13. complaint of God Isa 65. 12. 66. 4. He who hath called you is Holy says St. Peter 1 Pet. 1. 15. And Chapter 2. 9. Who hath called you out of Darkness into his marvellous Light I came not to call the Righteous says our Saviour but Sinners to repentance Mark 2. 17. And lastly that of the Apostle 1 Tim. 6. 12. Fight the good Fight of Faith to which also thou art called But to explicate it yet a little further first by the Call of the Gospel I mean all those ways means and methods whereby God urges fall'n and apostatized Man to return unto God and to his Duty Whether it be by the Commands and Injunctions of the Gospel Acts 3. 19. Repent and be converted that your sins may be blotted out 1 John 3. 23. This is his Commandment That ye believe on the Name of his Son Jesus Acts 17. 30. He now cammandeth all Men every where to repent Or 2dly by the earnest and gratious invitations of the Gospel Rev. 22. 17. Every one that is a thirst come ye Mat. 11. 28. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ad Virginem lapsam Epist p. 755. Come unto me all ye that travel anâ— are heavy laden take my Yoke upoâ— you Or 3dly by the pressing exhoâ—tations of the Gospel Ezek. 33 11. 18. 32. Turn ye turn ye froâ— your evil ways Heb. 3. 15. To day if you wiâ—â— hear his Voice harden not yoâ—â— Hearts Or 4ly by the lively sollicitations in the Ministry of the Gospel Beseeching you in Christs stead be ye reconciled unto God 2 Cor. â— 19 20. Or lastly by the secret Injections of Good and Holy Motions accompanying the ministration Rev. 3. 20. Deus undique nos â—ocat ad poenitentiam vocat beneficiis Creaturarum vocat iâ— pertiendo tempus vivendi vocat per lectorem vocat per tract torem vocat per intimam cogitationem vocat per â—lagethâ—â— corrâ—ptionis vocat per miscricordiam consolationis Augustiâ—â— in Psalm of the Gospel the good Spirit mingling it self with our thoughts and striving with our Hearts For even these are a part of Gods Call they are of his sending they come upon his errand i. e. to becken us unto God and to our Duty I say by all these ways and means does God call us as ye see out of Darkness into his marvellous Light out of Bondage into true Liberty call us to believe to repent to return to be reconciled unto God and Goodness By all which you may easily understand in the second place what I mean by our obedience to this Call and wherein it stands i. e. Then are we said to obey Gods Call when we come up to it in Heart and Deed when we really do what he calls upon us to do When we yield up our 2 Cor. 8. 5. Rom. 6. 13. Yield youâ— selves unto God selves to his Will and obey it from the Heart Rom. 6. 17. When we accept of his Invitations close with his Exhortations and are prevailed upon by his Motions and Sollicitations so as firmly and sincerely to resolve for God and return unto God So that as ye may plainly see this Obedience to the Call of God stands not in a complying with any of the more single and particular Commands but in a passing over of our whole Souls and selves unto God and his a Per viclimas abiena caro per obedientiam verò propria voluntas mactatur Gregor â—lt mâ—ralium Will saying with the Apostle Acts 9. 6. Lord what wilt thou have me to do Hâ— Will was melted into Gods Will he was now ready to be any thing and to do any thing that God would have him So that this Obedience we now treat of 't is a radical Act foundation Act 't is the habituaâ— b Such a returning of the whole Man unto God whereby Men forsaking utterly their Idolatry and wickedness do with a lively Faith embrace love and worship thâ— true living God only and give up themselves to all manner good Works which by Gods Word they know acceptablâ— to him Homily of Râ—pentance 1st and 2d part Pag. 326 33 The condition which the Gospel requires is no less thaâ— total change of a Mans Intentions from seeking the Worâ—â— to seek and serve God in all things for the future Thorndike Epilogue L. 2. C. 30 31. turning of the very bent anâ— bâ—as of
Hearts to consider That of our Saviour Mat. 7. 21. Not every one that says in profession Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father that is in Heaven That of St. Paul Gal. 6. 15. In Christ Jesus i. e. in the Profession or Religion of Christ neither Circumcision availeth any thing nor Vncircumcision but a New Creature or as it is Chap. 5. 6. but Faith that worketh by Love or as it is 1 Cor. 7. 19 But the keeping of the Commandments of God Lastly that of St. John 1 John 3. 7. Little Children let no Man deceive you he that doth righteousness is righteous As if he should say take heed 't is an easie thing for a Man to slip into such a deceit as this Namely to think that if he has but some measure of knowledge in the matters of Christ and a Belief of the Doctrine of Christ if he has but the Name of Christ in his Mouth and a Profession of him in his Life with some attendance upon him in his Ordinances that then it is enough enough to righteousness enough to acceptance here and to Salvation hereafter Yea but let none flatter himself into so gross a deceit For he that doth righteousness is righteous He only shall pass for such in Gods account that brings forth the real Fruits of righteousness in the conscionable care and discharge of his Duty towards God and Man in every kind For as it is Acts 10. 34. God is no respecter of Persons but in every Nation he that feareth God and worketh righteousness is accepted of him And Rom. 2. 7 8. God shall one day render unto every Man according to his Deeds To them that by patient continuance in well-doing seek for Glory and Honour and Immortality shall be Eternal Life But unto them that obey not the Truth but obey unrighteousness to them indignation and wrath tribulation and anguish upon every Soul that doth evil Ye hence see what is it shall carry the main stroke with God what is it that shall weigh with God and cast the ballance of his favour to us another day Namely a beginning in Faith and a patient continuance in well-doing in short an obeying of his Truth in righteonsness And I would to God this it were a thing more preach'd and press'd upon the Consciences of Men and more practised in the lives of men For it will be found a true saying of His what ever his Judgment was otherwise in reference to the thentimes I say it will be found a great truth what I meet with in a fast Sermon delivered six and thirty years ago where speaking of the Duty of the Ministers he has these words Says Mr. Herbert Palmer his Sermon before the House of Commons June 28. 1643. P. 35 he ' When we all have preached up Repentance to which let me also add Obedience as much as we have preached first Confidence and then Faith we shall then be reformed and saved but I doubt not till then Tit. 1. 3. This Word or Witness true Thirdly and lastly by what has been said of the several Parts and Branches of Evangelical Obedience we may be able to make Judgment how much of it goes before the Grace of Pardon and Justification and what it is â—ust follow and come after Obedience to the Truths of Christ by â—elieving them and Obedience â—o the call of Christ by returnâ—ing and resigning up our selves to â—im These are clearly and fundamentally necessary as antecedents â—o our justification And beâ—ides what has been said were there no other Scripture save that only in Rom. 8. 30. it were enough to prove it Where 't is said by the Apostle That whom God calls them he justifies Them and them only does he justify whom he first calls that is calls a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoe quando nobis contingit praedestinationem nostram ex effectu cognoscimus Paraeus And that this is the Judgment of our Church appears plainly from the 17th Article of Religion Wherefore they which be indued with so excellent a Benefit of God be called according to Gods purpose by his Spirit working in due season They through Grace obey the Calling they be justified freely they be made Soâ—s of God by adoption effectually so calls as that they fully answer to his Call neither can the words with truth bear any other sence So that the Blessing of Justification belongs to none but such as are the Called of God that is such as obey his Call by a sincere repentance towards God and Faith in the Lord Jesus Christ And upon this measure b It is for the honour of Christianity to maintain that God for Christ's sake is ready to admit the Heirs of everlasting damnation into the Inheritance of everlasting happiness in never so short a time as we can believe they can change their resolution from following sin to prosess that Belief and Conversation which Christianity importeth Mr. Thorndike Epilog L. 2. c. 30. P. 256. of Obedience without more ado the true Believer who thus far answers the Call of God a The sincere undertaking the trust of a Christian really entitles him to the promises of the Gospel Mr. Thornd ibidem L. 2. C. 7. P. 38. It would be a disparagement to that Fountain which God has opened for Juda and Jerusalem that there should be â—â—y sin which it cannot cleanse supposing the change sinâ—â—re which the undertaking of Christianity professes Mr. Thornd ibidem L. 2. C. 5. P. 22. presently enters and passes into a state of favour and acceptance with God As for the third Branch of Obedience consiâ—ing in a course of holy Actions and in a continued observance of the particular Rules of the Gospel God stays not for this God does not suspend the Grace or benefit of Justification till the Person has run through a course of Obedience through all the Precepts and Instances of a Holy Life but forthwith bestows it on the faithful Believer upon his first Faith and Obedience unto Gods Call provided it be real and sincere which God can see and discern though Man cannot And therefore this last kind of Obedience i. e. to the particular superstructive Rules of a Holy Life though it be necessary in its place for we stand bound to it by the Law of Faith by the Rule of the Gospel and are obliged to it in the vertue of Gods general Call yet if we speak of it in relation to our Justification with God 't is not required as an antecedent to go before it but as a consequent to come after it as the Evidence that must prove and testifie the effectualness of that Call and our sincere obeying it For he that would be found a Tunc veraciter fideles sâ—mus si quod verbis promisimus operibus complemus Gregor in Evangel Hom. 19. true to that Call he must and will pursue and prosecute it through all the
needy 'T is all for communicating it does not shut but open Deut. 15. 8. Thou shalt open thy hand wide unto thy poor Brother It does not rake and scrape but scatter and disperse Prov. 11. 24. There is that scattereth and yet increaseth Psal 112. 9. He hath dispersed abroad he hath given to the Poor i. e. He is not tenacious or close-fisted does not hoard up or keep close his Goods for the gratifying of his covetous humour or the nourishing of his pride or the pampering of his sensuality but according as time and place and ability requires he sends them abroad for the good help and relief of others In a word the Charitable Man is one that is good and does good good in himself and good unto others He sucks not up his juice to himself he eats not his Morsels alone Job 31. 17. He does not like the Snail sibi vivere live to himself or hide up himself within his own Shell but rather like the Silk-work that even works and spends it self for the good of others For so runs the Apostles Exhortation Ephes 4. 18. Let him that stole steal no more but rather let him labour working with his own Hands the thing that is good that he may have to give to him that needeth Not only that he may have a Peny against a rainy day that indeed is necessary thrift and good husbandry but that he may have to give to him that more needeth that 's Christian Charity True Charity will be giving not only out of its Lands and larger Revenues but out of its earnings something out of its own labour more or less to him that needâ—th This is the second thing implied â—n the Phrase of Communicating 〈◊〉 shews the Nature and Spirit of Charity to be diffusive and communicative There is yet a third thing intinated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is â—pplied to Acts of Charity and that â—s the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Good that aâ—ises and accrues thereby both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in Rom. 15. Doer and to the Partaker 'T is â—he Note of Theophylact upon Rom â—5 25. That the Apostle does eâ—ery where call Alms or Charity â—y the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comâ—union or communicating beâ—ause there is a kind of Commuâ—ion that is a common or a muâ—ual gain by it both to him that gives it and to him that receives 〈◊〉 First he that receives our Chaâ—ity gains by it succour and reâ—reshment help and benefit And then 't is as evident from Scripture that he that gives out his Charity gains by bestowing it He gains blessedness Acts 20. 35. 'T is a more blessed thing to give than to receive He gains good to his own Soul Prov. 11. 17. The merciful Man doth good to his own Soul The good that he does reflects and redounds back unto himself He gains here and he gains hereafter Even here he gains a Blessing Quâ—s dederis solus habebis opes on what he possesses Luke 11. 41. a return and encrease Luke 6. 38. Prov. 11. 25. and as he gains here so much more shall he gain hereafter Luke 14. 14. Such shall be recompensed at the resurrection of the Just 2 Cor. 9. 6. He that soweth bountifully shall reap bountifully And what shall they reap why Heavenâ—â— and Happiness Life and Glory For in thus doing they sow unto the Spirit says the Apostle Gal 6. 8. and of the Spirit they shall reap Life Everlasting Great Gains for so small laying out An Eternal reward for a temporary beneâ—icence This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trade the Traffick the blessed exchange of a Pious Charity It gives a way Earth and gets Heaven Miser homo quid foeneraris homini foenerare Deo centuplum recipies Vitam Aeternam possidebis praebe lutum accipe Deum praebe tectum accipe Coelum Aug. It gives the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal things of this World and gains the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spiritual and Eternal things of a better And thus I have opened to you the Matter and Substance of the Duty which is a doing of good and Communicating And though the Text does not mention it yet it would be seasonable and pertinent to add unto the former the extent of the Duty the reach and compass of this Goodness the Persons whom it takes in and to whom it must extend and that is unto all Men. So says the Apostle Galat. 6. 10. As we have opportunity let us do good unto all though especially to the houshold of Faith Vnto all that is not simply and absolutely to all for that 's impossible but unto all first distributive to all in their degree and capacity to all according to the exigence of their necessities to all pro loco tempore according to the opportunity of time and place and the proportion of thy ability So St. Austin seems to interpret the Note of universality Omnibus Aug. de Doctrinâ Christianâ i. e. omnibus qui locorum temporum vel quarumcunque rerum opportunitatibus constrictius tibi quasi quadam sorte junguntur To all who are brought near and presented to us by Providence as the Objects of our present Charity And then secondly unto all indifferently without any undue exceptions exclusions or limitations that is not only to thy self but to others not only to thy own within doors that are as it were a part of thy self but to thy Neighbour without to them of the Vicinage not only to thy Kin but to the stranger yea not Beatus qui amat te amicum in te inimicum propter te Aug. confess only to thy Friend but to thy Enemy Rom. 12. 20. If thine Enemy hunger feed him if he â—hirst give him drink And so Mat. 5. 43 44. It hath been said Lex Vetus amorem docet in proximos Nova in extraneos yea inimicos Tertullian Thou shalt love thy Neighbour and â—ate ehine Enemy but says Christ I say unto you Love your Enemies do good to them that hate â—ou Ye see then though we do not take in singula generum all â—bsolutely and collectively here â—s yet a large Field for Charity to walk in a wide and a large Sphere â—o act in for the doing of good â—t must be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all whom the Law of God has made and whom the Providence of God presents to us as Objects of Chaâ—ity It must be Peregrinanti to the Stranger Fatherless and Wiâ—dow that they may eat within â—hy Gates and be filled Deut. â—6 12. James 1. 27. It must be Esurienti to the Hungry and Naâ—ed Isa 58. 7 10. If thou draw out thy Soul to the hungry and satisfie the afflicted Soul It must be Aegrotanti to the Sick and Weak to the Blind and Lame Luke 14. 13. It must be Indigenti
God a Rent and Tribute of and for what we have and enjoy by his Blessing And this Rent as Mr. Mede a His Diatribe on Acts 10. 4. P. 305. well observes is two-fold Either that which is offer'd for the maintenance of Gods Worship and Service or that which is tendered and given for the relief of the Poor and Needy The former is that which we term Works of Piety or for Pious uses the latter is that which we call Alms or Works of Charity So that our Alms-giving unto Men is but our due and real Thansgiving unto God 'T is that whereby we own and acknowledge our selves to be Gods Tenants Deut. 8. 17 18. as holding all that we are and have of the Mannor of Heaven of the Gift and Bounty of his Hand 'T is that Tribute and Service which once paid and rendered gives us the lawful use of and a Blessing upon the whole Lump that remains As our Saviour intimates Luke 11. 41. Give Alms of such things as ye have and behold all things are clean unto you By all that has been spoken upon this Head we may learn two things First we learn what kind of Sacrifices the Alms and Charity of a Christian are And that first negatively not Sacrifices of Expiation No we owe that to a better and a higher Sacrifice to him who hath given himself for us an Offering and a Sacrifice unto God of a sweet sineling Savour Ephes 5. 2. Christ alone is the propitiation for sin 1 John 2. 2. His Blood alone is that that cleanseth from all sin 1 John 1. 7. His Death alone is the satisfaction to Gods Justice for the offence of sin And therefore secondly and positively Deeds of Charity they are Sacrifices of Homage and Thanksgiving Such as the Psalmist mentions Psal 4. 5. Sacrifices of Righteousness i. e. tendered in a way of Duty and just acknowledgment to God And indeed nothing more ordinary in Scripture than for Alms and Charity to be called Justice or Righteousness yea our righteousness Psal 112. 9. See Mr. Mede's Diatribe on Psal 112. 6. He hath dispersed abroad he hath given to the Poor His righteousness endureth for ever Dan. 4. 27. Break off thy sins by righteousness and thy iniquities by shewing mercy to the Poor And so Mat. 6. 1. Erogando pecuniam auges justitiam minuitur pecunia augetur justitia Aug. Take heed that ye do not your Alms before Men so indeed we read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the ancient Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitiam vestram Take heed that ye do not your Righteousness before Men. So Beza and Curcellaeus read and render it So the Vulgar Latin and so the Syriack and Arabick your righteousness i. e. your Alms and Beneficence They are Sacrifices of Righteousness tendered in a way of Duty Secondly hence we learn the Necessity the Obligation that lies upon us unto Acts of Charity They are Sacrifices i. e. a part of Gods Worship and Sacrifices of Righteousness and Duty of due homage and thankfulness And therefore we stand obliged to pay and render them to the Honour of God as well as to the good of others or the furtherance of our own account another day They therefore are sadly mistaken who look upon their Alms-giving as an arbitrary thing which they may do if they will or let alone if they will As if they stood under no obligation to the Offices of Charity and Christian bounty as if these were things left wholly to their liberty either to do or to leave undone Whereas on the contrary if in the Language of Scripture our Charity be a piece of Righteousness If our Alms-giving unto Man be our Thanksgiving unto God Then surely 't is not a matter of indifferency but a peremptory and indispensable Duty For is it a thing indifferent whether we be righteous or unrighteous Is it left to our liberty whether we will be really thankful or unthankful whether we will honour God with our Substance or not honour him Surely no. For if this be the Rent Deut. 14. 29. 16. 11. 24. 19. 26. 11 12. and Acknowledgment that God expects to be made and paid for all the Blessings and good things we enjoy then certainly to detain this Rent is not only a piece of uncharitableness to Man but of impiety ingratitude and injustice to God Away then with all excuses pretended to evade or avoid the Duty Remember God is thy great Land-lord of whom thou holdest all that thou hast And he expects and requires a Lords Rent and has appointed the Poor and Needy in a way of Charity to be his Receivers of this Rent 't is for his honour 't is for their use He that neglects to pay this Tribute of his Goods forgets his Land-lord and he that looks upon it as not due disclaims his Land-lord and denies God to be his Lord and Supreme Proprietary Render therefore unto the Lord his due Tribute Honour him with thy Substance as it is Prov. 3. 9. and with the First-fruits of thy Encrease so shall thy Barns be filled with plenty and thy Presses burst out with New Wine Verse 10. yea render unto Man his due as it follows Verse 27. Withhold not good from whom it is due when it is in the power of thy Hand to do it 'T is spoken as is evident from the next Verse either of the Deeds of Charity or of Res pauperum pauperibus non dare est Sacrilegium Hyeronym neighbourly help and courtesie Plainly shewing that even in these things there is a Due a Debitum Charitatis a Due and Debt of Charity owing from us according to the real ability given to us 'T is due by the common Rule of Love Mercy and Humanity 'T is due too by the many Precepts commanding it both in Law and Gospel as we shall shew anon more fully For as the Son of Syrach says Eccles 17. 14. God has given every Man a Commandment concerning his Neighbour not only in matters of Right and Justice but also in matters of Kindness Helpfulness and Charity He therefore that shall look upon these things as left at liberty to be done or not done as he please he may even as well look upon it as a thing indifferent whether he will be indeed and in truth a Christian And so much shall suffice for the first Argument to press upon us the Offices of Charity because they are Sacrifices There is yet another still behind in the Text and that is because they are highly pleasing unto God With such Sacrifices God is well pleased The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by divers diversly rendered Talibus promeretur Deus so the old Latin no very good word and to a worse sence as if we merited of God by our Charity Talibus conciliatur Deus so Cajetan God is gained or won by them Placidus nobis fit Deus so Pellicanus God is appeased to us And so Erasmns
Placatur Deus God is pacified But what says Estius though a Papist The Greek word says he does not signifie placari to be appeased but delectari to be delighted with Hilariter affici to be taken and affected with Placitum habere to be well-pleased with And so St. Austin in the ancient a Ludovic Vives in Augustinum de Civitate Dei L. 10. C. 5. Copies rendered it Talibus placetur Deo So Oecumenius expounds it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore most rightly and truly does our English Translation give it With such Sacrifices God is well pleased And surely to a Pious Christian this alone is Motive enough and sufficient to the doing of good and communicating in that they are things highly pleasing unto God I shall therefore insist a little upon the truth of it and then subjoyn the Reasons First for the truth of it that God is much pleased with the Offices and Exercises of a Christian Charity will appear from these following Considerations First From their power and prevalency with God They are an Odour of a sweet smell says the Apostle to the Philippians Phil. 4. 18. that is highly grateful and acceptable in his sight See it in Zaccheus Luke 19. 8. No sooner had he said Behold Lord the half of my Goods I give unto the Poor but Christ blesses both him and his House with Salvation Verse the 9 th And though a Publican openly owns him as a Son of Abraham See it in Cornelius how prevalent were his Prayers when back'd with his Alms let the Angel speak Acts 10. 4. Thy Prayers and thine Alms are come up for a memorial before God His Charity ye see was no less piercing the Heavens than his Piety and his Compassion as prevalent as his Devotion And the same efficacy we find in it when joyn'd with Fasting and penitential Abstinence As God testifies by the Prophet Esay Isa 58. 6 7. Is not this the Fast that I have chosen To deal thy Bread to the Hungry to bring the poor Out-cast into thy House when thou seest the Naked that thou cover them and not hide thy self from thy own flesh As if he should say All your bodily austerities abstinences or severities in humbling and fasting if severed and divided from Charity in giving are but idle and impertinent but if joyned with it prove grateful forcible and effectual Again secondly Gods well-pleasedness with such Sacrifices it appears from the rich and large Promises made and Rewards assured unto such Performances Blessings of all sorts entail'd upon them First Temporal Blessings Psal 41. 1. Blessed is he that considereth the Poor Bless'd in his Person The Lord shall deliver him in trouble And Verse the 2d The Lord shall preserve him alive The Lord shall strengthen him on the Bed of Sickness Verse 3. Bless'd in his Posterity Psal 37. 25 26. He is merciful and lendeth and his Seed is blessed Bless'd in his Estate and Affairs Deut. 15. 10. For this very thing the Lord shall bless thee in all thy Works in all that thou puttest thy Hand unto All thriving is not by sparing or pinching and least of all by sparing where there should be Giving For saith the Scripture there is that scattereth and yet encreaseth and there is that with-holdeth more than is meet and yet tendeth to poverty Prov. 11. 24. There 's a better way for some if they could think on 't or if they could be perswaded to trust Christ upon his Word Luke 6. 38. Date dabitur vobis Give and it shall be given you good measure pressed over For the liberal Soul shall be made fat and he that watereth shall be watered again Prov. 11. 25. Secondly Blessings Spiritual He shall have mercy when he stands most in need of it Mat. 5. 7. The merciful shall find Mercy He shall have audience from God and acceptance with God His Prayers shall be heard His Alms shall be had in remembrance as in the Case of Cornelius Acts 10. 31. Thirdly and lastly Blessings and Rewards Eternal Even Treasures â—n Heaven Luke 12. 33. A full â—ecompence at the Resurrection Luke 14. 14. A receiving into eâ—erlasting Habitations Luke 16. 9. â—â— a word a good foundation laid â—p in store here and Eternal Life â—aid hold of for hereafter 1 Tim. 6. 19. Again thirdly once more Gods well-pleasedness with such Sacrifices such Offices of Love and Charity it appears from the great stress that he lays upon these Duies so frequently commanding hem so vehemently pressing and ommending them Even in the Old Testament ye find them urged o the heighth Deut. 15. 7 11. Thou shalt not harden thy Heart nor put thy Hand unto thy needy Broher Thou shalt open thy Hand wide unto thy Poor unto thy Needy in the Land In that short abridgment of the Law 't is made one of the main Heads of Religion viz. To love mercy Mica 6. 8. He hath shewn thee O Man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Even as our Saviour too when he reckons up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier matters of the Law he reckons first Judgment and then Mercy Mat. 23. 23. As for the New Testament I should but weary both you and my self too should I number up those many Passages that call upon us so frequently in Scripture To give Alms of such things as we have Luke 11. 41. To distribut to the necessities of others Rom 12 13. To do good unto all Men especially to the Houshold of Faith Gal. 6. 10. To be rich in good Works ready and willing to communicate 1 Tim. 6. 18. To labour even with our own Hands working the thing that is good that we may have to give unto him that needeth Eph. 4. 28. With infinite many more Places all which I shall omit at present Only one thing I cannot but name as very considerable to shew the weight and moment of this Duty And that is the great stress which God and Christ will lay upon it at the day of Judgment Consider we that at the last and final reckoning when all Works and Actions shall be weigh'd and scann'd in order to the final Sentence a special Eye and regard shall then be had either to the discharge or neglect of these charitable Offices For who are they that shall stand as Sheep on the right Hand and shall hear that comfortable Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the World I say who but the merciful compassionate and charitable Such as have relieved Christ in his poor Members Mat. 25. 35. Because I was a hungry and ye gave me meat thirsty and ye gave me drink a Stranger and ye took me in naked and ye clothed me sick and in prison and ye visited me therefore Come ye Blessed On the other side who are those that shall