the wheels one way such an oyl is upon the heart that it makes all nimble and current about it but without the heart all is mute and dumb As the tongue will not praise because the heart doth not love the ear doth not hear because the heart does not mind the hand does not give because the heart does not pitty the foot will not go because the heart hath no affection All stay upon the heart like the Captain that should give the onset Nor is any service we can do accepted without the heart and affections flowing thence Therefore Davids prayer is Create in me a new heart and renew a right spirit within me Psal. 51. 10. The Scribes and Pharisees did fast and watch and pray and hear and read and give and do all that we can do and yet Christ rewarded all their works with a wo because they wanted a good heart and true affections flowing thence They honoured God with their lips but their hearts were far away from him Whence he also calls them hypocrites Mark 7. 6. The Disciple that betrayed Christ heard as much as the Disciples that loved him CHAP. XIII But here least I should be mistaken let me joyn to what hath been said and what shall be further said by way of caution Expect not that this should be done by any power of thine own for except God give thee repentance and removes all impediments that may hinder thou canst no more turn thy self than thou couldst at first make thy self We are not sufficient of our selves to think much lesse to speak least of all to do that which is good 2 Cor. 3. 5. We are swift to all evil but to any good immoveable We can lend no more active power to our conversion than Adam did to his creation than the Child doth to his conception than the dead man to his raising from the grave It was the Lord that did open the heart of Lydia to conceive well Act. 16. 14. the ears of the Prophet to hear well Isa. 50. 4. the eyes of Elishaes servant to see well 2 Kings 6. 17. and the lips of David to speak well Bid a man by his own strength do the least good or bear the least trouble you may with as good successe stand in the street and bid a chained prisoner come out of his dungeon S t. Paul before his conversion could do as much as the best accomplished moralist of them all his words are If any man thinketh that he hath whereof he might trust in the flesh much more I Phil. 3. 4. Yet when he speaks of his doing or suffering he sheweth that it was because the love of God was shed abroad in his heart by the holy Ghost which was given him Rom. 5. 5. Of himself he could do nothing though he were able to do all things through Christ and by the Spirits assistance who strengthened him Phil. 4. 13. Man is like an Organ-pipe that speakes no longer then wind is blown into it Wherefore as when David came to fight with Goliah he cast away Sauls armour so let us in this case cast away all trust and confidence in our selves and only set forward in the Name of the Lord God of Israel If we trust to our own resistance we cannot stand we cannot miscarry if we trust to his Yet this is to be considered that God does not work upon us as upon blocks and stones in all and every respect passive but converts our wils to will our own conversion He that made thee without thy self will not justifie nor save thee without thy self Without thy merit indeed not without thine endeavour When those deadly waters were healed by the Prophet the outward act must be his the power Gods he cast the salt into the spring and said Thus saith the Lord I have healed these waters there shall not be from thence any more death or barrennesse Elisha was the Instrument but far was he from challenging ought to himself Wherefore be sure to use that power which Christ shall give thee and then my soul for thine he will not be wanting on his part And amongst other thine endeavour exercise Prayer Omit not to beg of God for the grace thou wantest and praise him for what thou obtainest Abhor to attribute or ascribe ought to thy doing trust only to Christs obedience in whom only what we do is accepted and for whom only it is rewarded Now you are to know that as no Sacrifice was without Incense so must no service be performed without Prayer And Prayer is like the Merchants Ship to fetch in heavenly commodities It is the Key of Heaven as S t Austin terms it and the Hand of a Christian which is able to reach from earth to Heaven and to take forth every manner of good gift out of the Lords Treasury Whatsoever ye shall ask the Father in my Name saies Christ believing he will give it you John 16. 23. Matth. 21. 22 Unto fervent Prayer God will deny nothing It is like Sauls Sâ—ord and Jonathans bow that never returned empty Like Ahimaaz that alwaies brought good tydings It is worth the obseâ—ving how Cornelius his serious exercies of this duty of Prayer brought unto him first an Angel then an Apostle and then the Holy Ghost himself Hast thou then a desire after that happinesse before spoken of seek first to have the asistance of Gods Spirit and his love shed abroad in thine heart by the Holy Ghost Wouldst thou have the love of God and the asistance of his Spirit ask it of him by Prayer who saith If any of you lack in this kind let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him James 1. 5. Wouldst thou pray that thou maist be heard Ask in faith and waver â—ot for he that wavereth is like a wave of the Sea test of the wind and carried away Vers. 6. Wouldst thou have saith be diligent to hear the Word preached which is the sword of the Spirit that killeth our corruptions and that unresistable Cannon-shot that battereth and beateth down all the strong holds of sinne and Satan Rom. 10 17. Unto him therefore that is able to do exceeding abundantly above all that we can ask or think I commend thee CHAP. XIV Lastly For conclusion of this point Wouldst thou be a contented and Happy man then strive to be a Thankefull man and when God hath the fruit of his mercies he will not spare to sow much where he reapes much Wouldest thou become thankefull then bethink thy self what cause thou hast by calling to mind and considering what God and Christ hath done for thee As first That he is the Authour of thy natural life For in him we live and move and have our being Act. 17. 28. Secondly Of thy spiritual life Thus I live saies Paul yet not I now but Christ liveth in me Gal. 2. 20. Thirdly Of thy eternal life 1 Joh. 1. He is the way
to their babes Psal. 17. 14. But my teeth shall not water after their dainties Wo be to you that are rich saith our Saviour for ye have received your consolation Luke 6. 24. All here none hereafter and hereupon they covet riches and honours and pleasures so excessively and insatiably Nor can it be otherwise in reason for nothing but the assurance of heavenly things makes us willing to part with earthly things Neither can he contemn this life that knows not the other But this is the priviledge of Piety The rich man hath not so much advantage of the poor in injoying as the religious poor hath of the rich in leaving Neither is the poor man so many pounds behind the rich for this world as he may be talents before him for the world to come So that there is no learning this art without being religious For you will be covetous untill you be gracious And during the time of your greedinesse you shall never be satisfied because happinesse is tied to goodnesse by the chain of Providence CHAP. XII Now if thou wouldest become godly in good earnest if thou wouldst have this change wrought in thee and have thy affections so altered as to find more sweetnesse in spiritual things than ever thou hast done in thy worldly enjoyments be sure to begin at the spring head I mean thy heart This is Gods own counsel to the men of Jerusalem Jer. 4. O Jerusalem wash thine heart from wickednesse that thou maist be saved How long shall thy wicked thoughts remain with thee vers 14. It is idle and to no purpose to purge the channell when the fountain is corrupt Had Elisha cast the salt into the brooks and ditches the remedy must have striven against the stream to reach up to the springs Now it was but one labour in curing the fountain Our heart is a well of bitter venomous water our actions are the streams in vain shall we cleanse our hands while our hearts are evil Whence the Apostle orderly bids us first be renewed in the spirit of our minds and then let him that stole steal no more Ephes. 4. 23 24 8. But alas how many are there that set the cart before the horse and begin to change their lives before their hearts but if we shall be advised so to do it is not advisedly It is most ridiculous to apply remedyes to the outer-parts when the distemper lies in the stomach He were an unskilfull Physician that when the head-ach is caused by the distemperature of the stomach would apply outward remedies to the head before he had purged the stomach where lies the matter that feeds the disease To what purpose is it to crop the top of the weeds or lop off the boughes of the tree when the root and stalk remain in the earth Cut off the sprig of a tree it grows still a bough an arm still it grows lop off the top yea saw it in the midst yet it will grow again stock it up by the root then and not till then it will grow no more Great Cities once expunged the Dorpes and Villages will soon come in of themselves Wherefore as the King of Syria said unto his Captains Fight neither against great nor small but against the King of Israel 1 Kings 22. 31. So especially we must set our selves against our mother and Master sinne the King being caught the rest will never stand out The heart is originally evil that is the treasure and storehouse of wickednesse As in generation so in regeneration Cor primum vivit life begins at the heart Yea the heart is the first in our Creation which is formed the first by reason of our fall by sinne which is deformed and the first in our regeneration that is reformed And whensoever God does savingly shine upon the understanding he giveth a soft and pliable heart For without a work upon the heart by the Spirit of God it will follow its own inclination to that which it affecteth whatsoever the judgment shall say to the contrary That must first be reformed which was first deformed Out of the abundance of the heart saith our Saviour the mouth speaketh Mat. 12. 34. Yea out of the abundance of the heart the head deviseth the eye seeth the ear heareth the hand worketh the foot walketh A man may apply his ears and his eyes as many blockheads do to his Book and yet never prove Scholar but from that day which a man begins to apply his heart unto wisdome he learneth more in a moneth after than he did in a year before nay than ever he did in all his life As you see the wicked because they apply their hearts to wickednesse how fast they proceed how easily and how quickly they become perfect Swearers perfect Drunkards cunning Deceivers c. The heart is like the fire which kindleth the sacrifice 1 Kings 18. 38. And indeed if the tongue or the hand or the ear think to serve God without the heart it is the irksomest occupation in the world But as the Sunne riseth first and then the beasts arise from their dens the fowles from their nests and men from their beds so when the heart sets forward to serve God all the members will follow after it the tongue will praise him the foot will follow him the ear will attend him the eye will watch him the hand will serve him nothing will stay after the heart but every one goes like Handmaids after their Mistresse Such as the heart is such are the actions of the body which proceed from the heart A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure of his heart bringeth forth evil things Matth. 12. 25. Therefore as Christ saith Make clean within and all will be clean Matth 35. 25 26. So see your hearts be sincere and single and then all your actions will be holy to the Lord. If we would be rid of noysome fowles the only way is to destroy their nests in every place A vain and lost labour it is to stop the current of a stream if you go not to the fountain Whence it is that God faith Give me thine heart Prov. 23. 26. As though he would teach us the pleasantest and easiest way to serve him without any grudging or toyl or wearisomenesse As let but the heart be changed and we shall attend the Ordinances and perform all duties with delighâ— cheerfulnesse and alacrity Whereas to a carnal heart holy duties as fasting praying hearing is so tedious and irksome that it thinks one Sabboth or Fast-day more tedious and burdensome than ten holy daies as their consciences will hear me witnesse Whereas the gracious soul is more delighted therewith than his body with a well relished meal Touch but the first linke of a chain and all the rest will follow so set but the heart a going and it is like the poyse of a clock which turns all
Lord I have removed the borders of the people and have spoiled their treasures and have pulled down the Iuhabitants like a valiant man Esay 10 13 When Nebuchadnezzar and Herod took the praise of their greatness wit worth to themselves which was due to God you know what came of it Dan. 4. Act. 12 21 22 23. Esop's Crow not content with her own likeness went and borrowed a Feather of every Bird and then became so proud that she scorned them all which the Birds observing they came and pluckt each one their feather back and so left her naked Even so does God deal with all proud and ingrateful persons Hanani the Seer tells Asa King of Judah Because thou hast rested upon the King of Syria and hast not rested in the Lord thy God therefore is the Host of the King of Syria escaped out of thy hand adding thereto The Ethiopians and the Lubims were they not a great Host with chariots and horsmen exceeding many yet because thou didst rest upon the Lord he delivered them into thine hand 2 Chron. 16. 7 8. And again being diseased in his feet it is said That he sought not to the Lord but to the Physicians and what follows As a slept with his Fathers and dyed his Physicians could do him no good without God the same Chapter ver 12. 13. CHAP. XLVIII THankfulness for one benefit inviteth another but how worthy is he to perish in the next danger that is not thankful for escaping the former Ingratitude forfeits mercies as Merchants do all to the King by not payment of Custom Because Pharaoh saith the River is mine own therefore God saith I will dry up the River Ezek. 29. 3 9. c. Isa. 19. 5 6. Tamberlain having overcome Bajazet asked him whether he had ever given God thanks for making him so great an Emperor He confest ingenuously that he had never thought of it To whom Tamberlain replied That it was no mervail so ingrateful a man should be made such a spectacle of misery All which wise Solomon confirmeth Prov. 11. 28. and also Job Chap. 31. ver 24 25 28. Gods glory to him is as the Crown to the King Now there is less danger in stealing any thing from the King then his Crown for if men rob him of his Tribute or clip bis Coyn he may perhaps pardon it though that were much and he is not discreet that will run the hazard But if they go about to take his Crown from him there is no hope of obtaining pardon for that God is very bountiful in all other things his Wisdom he communicates and his Justice he distributes and his Holiness he imparts and his Mercy he bestows and his onely Son he hath freely given as Paul sheweth 1 Cor 1. 30 31. But his Glory he will not give to another as himself speaks Isa. 42. 8. And indeed this is the main fruit and return that comes unto God from all his Works This in the New Testament is as the fat of the burnt-offering was in the Old and we know all the fat was the Lords and he that did eat that was to be cut off from his people Levit 3. 16. 7. 25. If you will see it in an example look up on Herod who in stead of giving the glory of his gifts unto God took it to himself and was cut off from his people by or after a strange and unheard of manner Acts 12. And thus we see by what hath been said that if pride covetousness hypocrisie or any the like springs shall set the wheels of our hearts a moving our Honey will prove but gall and our Wine Vinegar yea if these be the ends of our doing duties such an end will follow it as we had better be without it even such a misery at the end as will know no end of misery Let men therefore beware they rob not God of his glory which he so much stands upon least Satan by God's just permission rob them of their souls which they ought so much to stand upon Again secondly if the Grace of God be the Fountain ftom which all our endowments flow and that God may be honored by our gifts is the only end of our injoying them let us not so much as share with God in squinting one eye at Gods and another at our own honor Yea if God wil reward no Work nor bless it with his Grace unless it be intended to his glory Let us direct all our thoughts speeches and actions to his glory as he hath directed our Eternal Salvation thereunto Let us make God the Alpha and Omega the first and the last of all our actions and endeavours Let us add this to all our other gifts that we give the glory of them to God As what else should men propose for their end then that glory which shal have no end Yea let us with one unanimous voice say He hath given us all the Grace and Happiness we have and we wil give him all the possible thanks and honor we can let it be our main request and daily prayer Teach us O Lord to receive the benefit of thy merciful favours and to return thee the thanks and the glory and that for ever and ever And so much of the Ends which we are to propound to our selves in our beneficence the lets and impediment follow CHAP. XLIX I Might mention many great lets and impediments as Ignorance Infidelity Pride Intemperance self-love hard heartedness and other the like do much hinder mens bounty and liberality to the poor as may partly appear by what I have already delivered but nothing like Covetousness yea name but Covetousness and that includes all the rest Covetousness is the Grave of all good it makes the heart barren of all good inclinations and it is a bad ground where no flower will grow It cannot be denyed but enough hath been said in this and the Poors Advocate to perswade any rational man not onely that there is a necessity of this duty but sufficient to enflame him with a desire of performing it according to the utmost of his ability But so it is that the Covetous Miser is so far from being prevailed withall that he will not come so near the same as to give it the hearing Or suppose such an one should be so ingenuous as to hear it there is no hope of prevailing with him As what think you when that rich man Mark 10 17. c. who ran after Christ kneeled down to him and was so inquisitive to know how he might attain eternal life yea who had from his youth squared his life according to Gods Law insomuch that Christ loved him Yet when he was admonished by our Saviour to sell all and give to the poor and he should have Treasure in Heaven he turned his back upon Christ and went away very sorrowful because he was marvellous rich He had a good mind to Heaven in reversion but for all that he would
spare his dearest Son Yea what a bruitish and barbarous unthankfulnesse and shame were it that God should part with his Son and his Son with his own precious blood for us and we not part with our sinfull lusts and delights for him Fourthly Hath Christ done all this for us his servants so much and so many waies obliged unto him let us do what we are able for him again 1. Let us be zealous for his glory and take his part when we see or hear him dishonouted Nor can there be any love where there is no zeal saith Augustine Well-born Children are touched to the quick with the injuries of their Parents And it is a base vile and unjust ingratitude in those men that can endure the disgrace of them under whose shelter they live 2. Let us seek to draw others after us from Satan to Him 3. Do we all we can to promote his worship and service 4. Take we all good occasions to publish to others how good God is and what he hath done for us 5. Let us wholly ascribe all the good we have or do to free grace and give him the glory of his gifts imploying them to our Masters best advantage 6. Let us that we may â—â—presse our thankfulnesse to him shew kindnesse to his Children and poor members who are bone of his bone and flesh of his flesh Ephes. 5 30. 7. Abhor we our selves for our former unthankfulnesse and our wonderfull provoking of him 8. Hearken we unto Christs voice in all that he saith unto us and expresse our thankfulnesse by our obedience Yea all this let us do if we do it but for our own sakes For what should we have if we did thus serve Christ who hath done all these things for his enemies neglecting and dishonouring him CHAP. XVI But thou wilt say What can we do for God or for Christ I Answer We cannot properly benefit God nor add to his fulnesse They can add no good to him that have all their good from him The Ocean is never the fuller though all the rivers of the world flow into the same So What is God the better for our praises or performances to whom in that he is infinite nothing can be added If we be righteous our righteousnesse may profit the sonnes of men but what can we give unto him or what receiveth he at our hands Can the Sun receive light from a candle What profit does the Sunne receive by our looking upon it We are the better for its light not it for our sight or at all prejudiced by our neglect A shower of rain that waters the earth gets nothing to it self the earth fares the better for it Lord saith David our well-doing doth not at all extend unto thee but to the Saints that are on the earth and to the excellent ones in whom is all my delight Psal. 16. 2 3. Yea if we could give him our bodies and souls they should be saved by it but he were never the better for them It is for our good that he would be served and magnified of us True as the Ocean daynes to take tribute of the small brooks and accepts that in token of thankfulnesse which was its own before it being the maintainer of the rivers streams Or as Joseph accepted of his Brethrens small gifts albeit he had no need of them Gen 43 15. So does God accept of our free-will offerings and bountifully rewards them Phil 4. 18. Yea if in imploying our Talents we aim at his glory and the Churches good he doubles them Matth. 25. 21 22 23. Nor does God look for such glory or service from us as he is worthy to receive but as we are able to give Our praises and performances are not sinnes yet they are not without some touch of sin Duties and infirmities come from us together but Christ parts them forgiving the infirmities and receiving the praises and performances They are full of weaknesses yet does not he except against them for their imperfections He takes them well in worth though there be no worth in them and vouehsafes them a reward which had been sufficiently honoured with a pardon Neither can we hurt or take away any thing from him For if we be wicked our wickednesse may hurt a man like our selves but what is it to him Job 35. 7 8. Yet neverthelesse we may do many things which he accounts and rewards as done to himself of which I will give you one in special and I pray mind it Though we can do nothing for Christ himself he being now in Heaven yet we may do much for his poor members those excellent ones whom David speakes of Psalm 16. 2 3. which Christ accounts all one as if it were done to himself as appears by many expresse testimonies When I was an hungred ye fed me when I was naked ye cloathed me when sick and in prison ye visited me c. For in as much as ye did it unto one of these little ones that believe in me ye did it unto me Matth. 25. 34. to 41. He that giveth unto the poor tendeth unto the Lord Prov. 19. 17. And many the like which I have formerly cited CHAP. XVII Now do we love Christ or would we indeed expresse our thankfulnesse to him for what we have received from him Or do we desire to do something again for Christ who hath done and suffered so much for us here is a way chalked out unto us which he prefers before all burnt-offerings and sacrifices Mark 12. 33. When David could do the Father Barzillay no good by reason of his old age he loved and honoured Chimham his son 2 Sam. 19. 38. And to requite the love of Jonathan he shewed kindnesse to Mephibosheth So if thou bearest any good will to God or Christ whom it is not in thy power to pleasure thou wilt shew thy thankfulnesse to him in his Children and poor members who are bone of his bone and flesh of his flesh Ephes. 5. 30. Is our Jonathan gone yet we have many Mephibosheths and he that loves God for his own sake will love his Brother for Gods sake Especially when he hath loved us as it were on this condition that we should love one another John 15. This is my Commandement saies Christ that ye love one another as I have loved you Vers. 12. And greater love than his was cannot be Vers. 13. And untill we consider how infinitely good God hath been unto us we can never shew any goodnesse towards our Brethren We must know he hath given us all we have before we will part with any thing for his sake God in the beginning had no sooner created the Heavens and the Earth but he said Let the Earth bring forth grass the Herb yeelding seed and the fruitfull tree yeelding fruit c Gen. 1. 11 12. So when he hath by his Word and Spirit created us anew he commands us to be fruitfull in the works of Piety and Charity
to have treated 1. Of the time when we are to give 2. Of the meanes inabling to it 3. Of the ends to be propounded in it 4. Of the impediments that hinder it 5. Of the remedies or incouragements And 6. Of the Vses But finding that it would have been as welcome to the parties concerned therein as water into a ship I will onely give you a few gleanings out of them In which also I will more respect the weight and benefit of the matter then the order of handling that so I may couch all within a little compass CHAP. XXI Touching the grounds reasons and inducements which may move men to be bountifull and beneficent to the poore with which I will begin they are so many that onely to name them all would by worldlings be thought too much Wherefore I will onely nominate such as every wise man even out of self love will allow for weighty And therein be as brief as possibly I can in running them over 1. If in some good measure we perform this duty if we deal our bread to the hungry bring the poore that are cast out into our houses and that seeing them naked we cover them as it is I say 58. 7. God hath promised and given it under his hand that it shall go well with us in our estates and that we shall be no loosers by it but he will surely pay it us again Ecc. 11. 1. Luke 6. 38. Matth. 6. 4. And lest any should be discouraged from performing these duties because he is able to give but a little he assureth us that whosoever giveth a cup of cold water unto a Disciple in the name of a Disciple he shall in no wise lose his reward Matt. 10. 42. And that because this reward is not grounded upon the excellency and merit of the work but upon Gods rightousness and truth in fulfilling his promises according to that Heb. 6. 10. For God is not unrighteous that he should forget your work and labour of love which ye have shewed toward his name in that ye have minstred to the Saints and do minister Whereby he implyeth that it is no more possible that those who in love and obedience have exercised themselves in these works of mercy should lose their reward then that God himself should lose his righteousness And the wise man telleth us that he who hath pitty on the poore lendeth unto the Lord and that which he hath given he will repay again Prov. 19. 17. Neither in reason can it be otherwise for if mercy and bounty be in God as an inexhanstible everspringing fountain and in us as a little stream that floweth from it how is it possible that our small and shallow rivulets of mercy should flow to our Neighbours and that the everlasting spring of Gods mercy and goodness should be dry unto us or how should the stream flow and the fountain and well head be dried up Yea let us assure our selves that we cannot suffer in a wise and disâ—reet manner empty our selves of these waters of Gods blessings for the satisfying and quenching of the poore mans thirst and relieving of his wants but we shall again be replenished from the fountain of all goodness and if like kind Nurses we let these deare Children of God suck the breasts of our bounty for their comfort and nourishment that which is thus spent will again be restored whereas if we churlishly refuse to impart and communicate this milk of Gods blessings it is the readiest way to have it quite dried up Neither are we to imagine that if we be carefull in feeding Christ that he will be carelesse in feeding us That he will deny us meate who hath given us his precious blood That he will suffer us to want earthly trifles who hath provided for us heavenly ricbes Let such more then heathenish diffidence be farre from us who professe our selves to be of the houshold of Faith Is it not he as Hannah speaketh that maketh poore and maketh rich that bringeth low and lifteth up Do we enjoy all things through Gods blessing And can we thinke to keep our riches by disobeying his commandment Indeed the contrary we may well expect according to that Prov. 11. There is that scattereth and is more increased but he that spareth more then is right shall surely come to poverty vers 24. And it is but just if God deny thee thy daily bread if thou denyest him the crumbs And thus it appeareth that by giving to the poor we shall be no loosers But this is not all For CHAP. XXII Secondly we shall not onely receive our own again but it shall be with great increase Yea if the Word of God be true there is not a more compendious way to thrive and grow rich then by being bountifull to the poore But that bounty is the best and surest way to pleâ—ty and that it is so far from weakning a mans estate or bringing him to want and poverty that it is the onely meanes to keep us from it and to bring plenty and abundance I have largely and plentifully proved if you remember in Chapter the 30. of The best and surest way to become rich And I heartily wish that the Reader would peruse the same For it is the most piercing and patheticall Chapter of all the parts and should methinks exceedingly wheron those that are greedy of gaine to put the same into practice and make them bountifull in doing these workes of mercy and not think themselves loosers thereby but rather to conclude as a mercifull man once did The more I give the more I have As what Husbandman does not reckon more of his seed in the ground then of that in his Barn or Garner And shall we be such Atheists as to trust the ground and not God Yea let us be so far from grudging these Almes to the poor when we have fit occasion that we do them with joy and thankfulnesse unto God that he hath given us so fit an opportunity of sowing our seed that so we may reap a fruitfull harvest For what husbandman would not readily and cheerfully hearken to one who should offer him fertile and fruitfull land ready prepared and maâ—ured to sow his seed in with a faithful promise that he should reape the whole crop for his own use and benefit But thus God dealeth with us when he giveth us opportunity of relieving the poor Yea in truth much better and more ability for he gives us even the seed also we sow with and whereas if a man should freely receive of another Land to sow his seed in yet he were not sure of a fruitfull harvest For many accidents usually happen which cut off the hopes of the most skilfull Husbandman as Frosts and Mildewes wormes and locusts tares and weeds too much wet or too much drought may destroy the corn though the seed were never so good or when it is ready for the sickle the enemy may come and reap it
be clean unto you ver 41. It s not spoken without a behold But CHAP. XXV Sixthly the mercifull man shall be no less blessed in his name and credit he shall be had in honour and reputation according to that Prov. 14. He that oppresseth the poore reproacheth him that made him but he honoureth him that hath mercy upon the poore ver 31. And to this accords that of the Psalmist he hath dispersed he hath given to the poore his righteousness endureth for ever his horn shall be exalted with honour Psalm 112. 9. And so Proverbs 10. His memoriall shall be blessed Verse 7. And of this I might give you sundry examples and pregâ—â—â—t As Rachab Gaius Job The Centurian Boas Cornelius and Mery as how did our Saviour value and honour Maries bounty though so slighted by him that was a thief and carried the bag into which he would have had it come when he commanded it should be spoken of to her honour wherefoever the Gospell should be preached throughout all the world Matth. 26. 13 But experience sufficiently proves that a liberal and bountiful man shall have all love and respect with men all good repute and report both living and dead Nor is this so light a blessing as many deeme it for what sayes the wise man The memoriall of the just shall be blessed but the name of the wicked shall rot Prov. 10. 7. Tea a good name is better then a sweet oyntment and to be chosen before great riches Prov. 22. 1. yea then life it self Briefly for conclusion of this point let this be the use when the poore at your gates ask their daily bread they highly honour you yea after a sort they make you Gods therefore by your bounty liberality shew your selves at least to be Christians to be men Secondly such as have by this divine vertue obtained a good report let it provoke them as much to excell others in doing good as they do excell them in hearing thereof For I hold this a sure rule He is of a bad nature to whom good report and commendations are no spur to vertue but he is of a worse disposition to whom evil report and blame is no bridle and retentive from vice which made Tully so wonder at the strange perverseness of Antony whom neither praise could allure to do well nor yet fear of infamy and reproach deter from committing evil But CHAP. XXVI Seaventhly the spiritual blessings and benefits which accompany these works of mercy and thereby accrew to the soul even in this life 's as they are inestimable so they are innumerable lie nominate so many as may satisfie and not cloy First it is the onely meanes to have the soul prosper kept safe and preserved Psal. 36. Preserve my soul saith David for I am mercifull Verse 2. The liberall soul shall be made fat and he that watereth shall also be watred himself Prov. 11. 25. The mercifull man doth good to his own soul Verse 17. Secondly it is rewarded with illumination and conversion The two Disciples that went to Emaus were rewarded with illumination for entertaining our Saviour as a stranger Luke 24. 45. Whence St. Austin observes that by the duty of Hospitality we come to the knowledge of Christ. Loe saith St. Gregory the Lord was not known while he spake and he vouchsafes to be known while he is fed And then St. Alboâ—e the first Martyre that ever in England suffered death for the name of Christ was converted from Paganism to Christienity by a certain Clark whom he had received into his house fleeing from the persecutors hands Thirdly works of mercy are infallible signes of a lively faith whereby we may prove it to our selves and approve it unto men Jam. 2. 18. which fruits if our faith beare not it is dead not a living body but a carcass that breatheth not verse 26. They are signes of a lively faith for no man easily parteth wirh his worldly goods to these uses unless by faith he be assured that he shall have in lieu of them heavenliy and everlasting treasures The merciful man is ever a faithfull man Fourthly it testifies our unfeigned repentance whereof it is that Daniel saith to Meâ—usbaâ—nezer Wherefore O King break off thy sins by repentance and thine iniquities by shewing mercy unto the poore Dan. 4 27. The which Zacheâ—s practised Luke 19. For no sooner was he converted unto God but to testifie his unfeigned repentance he giveth half his goods unto the poore Verse 8. Fifthly giving much is an infallible signe that many sins are forgiven us as our Saviour speaketh of the woman Luke 7. 47. Sixthly by it we may know our selves to be the children of God 1 John 3. 14. Yea and others may also know it John 13. 34 35. And hereby we know the unmercifull to be none of Gods children for the Father of Mercies hath no children but the mercifull Seventhly it is said that Obadia feared God greatly for when Iesabel destroied the Prophets of the Lord he took an hundred Prophets and bid them by fifty in a cave and he fed them with bread and water 1 Kings 28. 3. 4. Therefore it is a sure signe of the fear of God Eightly they are undoubted fignes of our love towards God When as we so love the poore for his sake as that we be content to spare somewhat even from our own backs and bellies that we may the more liberally communicate unto their necessities But this a wicked man will never do the onely loves the Lord 〈◊〉 Laban did Jâ—câ—b onely to 〈◊〉 riches by him Or as Soul loved Samuel to gain honour by him True they will say they love God and perhaps think so too but let them say what they will if unmercifull I will never believe against Scripture that they love God whom they have not seen that love not their brother whom they have seen if we love him we will love one another 1 John 4 20 11. If any man saies the Apostle have these worlds goods and seeth his Brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 1 John 3. 17. And us they are manifest signes of our love to God so also of our love towards our Neighbours when as we carry our selves in all Christian bounty towards them as unto Children of the same Father and members of the same body suffering with them in their wants through compassion and sellow-feeling and rejoycing with them in their fulness and prosperity Hereby we know that we love the brethren because our hearts and hands are open to them for love is bountifull For otherwise it is but an unprofitable counterfeit and hypocriticall love to make shew of kindness and compassion in word and to perform nothing in deed as Saint James plainly affirmeth James 2 15. But that this alone is the best touchstone to shew the sincerity and truth of our love many places demonstrate as 2 Cor.
beggery Secondly from Banquetting and feasting wherein at the least one of these three spots of unthristinesse is commonly seen Excesse of frequency excesse of plenty or excesse of delicacy With some feasters it is alwayes Holiday never considering that the Rich man in the Gospell is not so much branded for feasting sumptuously as for feasting sumptuously every day Others though they feast their friends but seldome yea when they do they resemble Isaacius Angelus whose usuall feasts did so exceed in abundance and quantity of provision that they were said to be nothing else but a mountaine of loaves is forrest of wild beasts 〈◊〉 sea of fishes and an Ocean of wine Thirdly others are so for delicacy that like Philenenus that Belly-god they think that sweetest that is dearest It is a horrible wide that is practised by many now adayes even meane ones they scorae forsooth that any Butchers meat should be admitted their Table when they feast it The cruâ— rule of Feasts and Banquets seeme to be dead with our Forefathers whose dishes for sort number price and serving out was inferiour to our sawce insomuch that lesse then tho reversion might suffice the whole company though they suffer the poor to starve who might be well sed with the superfluity thereof Tantum luxuries potuit suadere malorum Fourthly much might he saved out of what men spend lavishly in Apparrell and Rayment For many spend so much in the number matter and making of their Garments that they have little left to be liberall withall The French proverb that Silke quenches the firâ—â— the Kitchen is not more tarte then true How many ruffle it in silke 〈◊〉 that are scarce able to pay for wool Yea some can carry whole Mannors upon their backs heads feet and fingers what hospitality then can be expected from such Fifthly much might be spared of what is lavishly spent in keeping of Coaches As Oh! the fearfull Pride Atheisme contempt of Gods Word and want of compassion to Christs poor members that is manifested in and the sad account that men have to give even for this abhominable excess I dare say many within these few years have and do keepe Coaches who can remember the time that they or their Fathers would have been glad to be kept in an Almes-house And who spend more in one yeare upon this Lordly vanity then they do in twenty yeares upon these works of mercy I know it is lawfull enough for many to keep them but if they can afford to spend forty pounds a yeare in keeping of a Coach meerly for pompe and pleasure and cannot afford halfe so much to keep thousands from starving in these hard times wherein not one in two all the land over can get sufficient meate for their bellies or cloaths to their backs or fire in their houses if they have any certainly they can never look to be set at Christs right hand and to heare that joyfull sentence Câ—me ye blessed Marth 25. CHAP. XLIII Sixthly how much might be spared of what men vainely spend in keeping of Horses Hawkes and Dogs when not a few change their Ancestors liberality upon Christs members into prodigality upon Beasts When they will kill an Horse of price in the pursuit of a Hare worth nothing Or to be at twenty pounds a yeare charge in Hawkes to catch a few Partridges not worth so many-shillings when the poore are not so many groats the better for their worships Seventhly how much of that which might be given to the poore is wasted in that witch Tobacco when many spend as much in that wanton weed as their honest Forefathers spent in substantiall hospitality When an hundred pounds a yeare upon this precious stinke will scarce serve their turns were it now as dear as it hath been Yea I have known a Knight and his company in one day drink out five pounds sterling in five ounces of Tobacco which I am sure had been better bestowed upon these charitable uses The Knights name was Huit The Apothecaries Name that sold it was Bakon at the Myter in Fleetstreet it was taken Again hundreds there are that will buy all the News Books Declarations and Proclamations that come forth which since the beginning of our troubles have amounted to no small sum and yet are so far from being bountiful to the poor that by their good wills they will neither pay debts nor duties Others as bountiful and as good Christians as they that can afford to give three pounds for a falling Band five pounds for a Tulip ten twenty pounds for a yard of Lace But will Christ take this well and count them good Stewards when he shall sit upon his Throne and judge every man according to his deeds Matth. 25. 31. to the end To these might be added the vast sums of mony that are lavisht out without measure in needless and unnecessary Buildings and trimming of houses as if the owners were to dwell for ever in this world So many Walks and Galleries Turrets and Pyramides such setting up pulling down transposing transplacing to make gay habitations for the memory and honour of mens Names So much yearly bestowed in costly furniture with which their houses were well stufe and filled before whereas multitudes of people by reason of the late civil wars are driven to wander about as having no certain dwelling-place yea no other house then the wide world no other bed then the hard ground and no other Canopy then the wide Heaven And so I might go on to many hundreds spent in Law-suits for the satisfying of a self-will so much spent in sports and needlesse Journeys in Gaming and Revelling in kindnesses to Friends and Neighbours and many the like Whereas they should be sparing in other things that they might be the more bountiful in this duty They spend where they should spare and spare where God biddeth them spend Yea whereas the godly man spareth not onely from his superfluities but even from very necessaries that he may have the more to spend in bounty and beneficence These only spare in the works of mercy that they may have the more to spend upon their sinful Vanities But as the niggard that soweth not shall not reap so the prodigal Worldling that soweth onely to the flesh shall of the flesh reap corruption as it is Gal. 6 8. Now for conclusion of this point if Frugallity and saving be so great an help to bounty and liberality let it be our care to practice it avoiding both the extreams Prodigality on the one side and Avarice on the other for this as all other vertues is placed between two extreams as the Planet Jupiter between cold Saturn and fiery Mars Let it be used as a razor of all wicked and superfluous and as a rule of all good and necessary expences For that stock is like to last that is neither hoarded up miserably nor dealt out indiscreetly We fow not the furrow by the sack full but by the handful and the wise
man knows it is better looking through a poore Lettice-window then through an Iron Grate Let it quite shave off all expenses about Surfeiting and Drunkenness Harlotry and Wantonness with other debauched courses which many amongst the Heathens have been ashamed of and therefore should not be once named among Christians Eph. 5. 3. Nomina sunt ipso pene timenda sono And let is also moderate and diminish those excessive charges which too commonly men are at about things lawful and commendable because if men would so do the poor would be richly provided for As how much might be saved how many millions of money every year and how abundant might we be in works of mercy and yet be never the poorer at the years end Yea how would they praise God and pray for their bountiful Benefactors And how would God bless us in our souls bodies names estates and posterities As he hath abundantly promised in his Word CHAP. XLIV AND so much of the means enabling to this duty Now of the ends we are to propound to our selves in the doing of it wherein I wil be brief Fourthly As our Alms or Works of mercy should flow from faith obedience charity mercy unfeigned love c. which are proper onely to true believers and such as in Christ are first accepted because as a woman that abides without an Husband all her fruit is but as an unlegitimate birth So until we be marryed to Christ all our best works are as bastards and no better then shining sins or beautiful abominations as the Apostle telleth us Heb. 11. 6. Rom. 14 23. So our aim and end must be the glory of God the good of our brethren who are refreshed with our Alms the adorning of our Profession with these fruits of Piety the edification of others by our good example the stopping of the mouths of our Adversaries our own present good both in respect of temporal and spiritual benefits and the furthering and assuring of our eternal salvation all which shews that howsoever any man may give gifts out of natural pity yet onely the Christian and godly man can rightly perform this duty of Alms-deeds for it is a good work and there are none do good but those that are good neither is it possible that there should be good fruit unless it sprung from a good Tree Charity and Pride do both feed the poor the one to the praise and glory of God the other to get praise and glory amongst men in which Case God will not accept but reject a mans bounty As when one sent a Present to Alcibiades he sent it back again saying He sendeth these Gifts ambitiously and it is our ambition to refuse them The Hypocrite aimeth chiefly at his own glory and good either the obtaining of some worldly benefit or the avoiding of some temporal or everlasting punishment or finally that he may satisfie God's justice for his sins make him beholding unto him and merit at his hands everlasting happiness But the Christian doth these works of mercy with great humility remembring that whatsoever he giveth to the poor for Gods sake he hath first received it from God with all other blessings which he enjoyeth In which respect when he doth the most he acknowledgeth that he doth far less then his duty and that with much infirmity and weakness and therefore in this regard he humbly confesseth that his Almes are sufficiently rewarded if they be graciously pardoned the which as it maketh him to carry himself humbly before God so also meekly and gently towards the poore And indeed our axes saws hammers and chisels may as well and as justly rise up and boast they have built our houses and our pens receive the honor of our writings as we attribute to our selves the praise of any of our good actions And it were as ridiculous so to do as to give the Souldiers honor to his sword For of him and through him and for him are all things to whom be glory for ever Amen Rom. 11. 36. If we have any thing that is good God is the giver of it if we do any thing well he is the Author of it Joh. 3. 2. Rom. 11. 36. 1 Cor. 4. 7. 11. 23. We have not onely received our talents but the improvement also is his meer bounty Thou hast wrought all our works in us saies the Prophet Isaiah Chap. 26. ver 12. We do good Works but so much as is good in them is not ours but God's We for these things magis Deo debitor est quam Deus homini are rather debtors to God then God to us We cannot so much as give him gratias thanks unless he first give us gratiam the grace of thankfulness God gives not onely grace asked but grace to ask We cannot be patient under his hand except his hand give us patience God must infuse before we can effuse The springs of our hearts must be filled from that ocean before we can derive drink to the thirsty For as the virtue attractive to draw Iron is not in the Iron but in the Adamant so all our ability is of God and nothing as our own can we challenge save our defects and infirmities Whence that of Austin Lord look not upon my Works but upon thy Works which thou hast done in me or by me which indeed he does even to the amazement and astonishment of all that are wise and truly thankful For mark it well first he gives us power to do well and then he recompenceth and crowneth that work which we do well by his grace and bounty Bernard reports of Pope Eugenius that meeting a poor but honest Bishop he secretly gave him certain jewels wherewith he might present him as the custom was for such to do So if God did not first furnish us with his graces and blessings wee should have nothing wherewith to honor him or do good to others Of thine own I give thee said Justinian the Emperor borrowing it from the Psalmist 1 Chron. 29. 14. The use whereof before we leave it would be this First hope we for but challenge not a reward for our well-doing yet not for it self but for what Christ hath done for and by us Let this be the temper of our spirits when we do any duty Do we the work give God the praise To us the use of his gifts to him the thanks and glory for ever Yea having received all we have from him and done all that we do by him what madness and folly is it not to refer the glory and praise of all to him as the Apostle argues Rom. 11. 36. to which he adds as an injunction Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10. 31. O God if we do any thing that is good it is thine act and not ours Crown thine own work in us and take thou the glory of thine own mercies God bestoweth upon us many indowments to the end onely that
we should imploy them to his honor and best advantage that gave them us For that he may be honored by our wisdom riches graces is the onely end for which he gives us to be wise rich gracious Matth. 25. 27 30 1 Cor. 12. 7. 14. 26. Rom. 12. 6. Ephes. 4. 11 12. Yea it is the onely end for which we were created Isa. 43. v. 7. therefore it hath alwaies been the aim end mark which all the Saints have ever indeavoured to hit though with several shafts as the same beams are many but the light one For whereas the ignorant ascribe the effects and events of things to Fortune the Atheist to Nature the Superstitious to their Idols the Politician to his plots the Proud-man to his own power and parts too many to second causes in all these the Servants of God look higher resolving all such effects to their first principle Digitus Dei the finger of God ascribing to Him the praise as I might abundantly shew from the Word could I stand upon it Yea even Titus the Emperor when he was praised for a victory that he had got made answer That it proceeded from God who made his hands but the instruments to serve him as Josephus testifies The Godly as they do all by his power so they refer all to his glory CHAP. XLV BUt the Worldling hath neither heart nor brain so to do or once to cast an eye or have the least aim at God's glory even in their greatest undertakings or whatever they either receive or do but instead of giving glory to God they take it to themselves as Herod did Acts 12. 23. ascribing the increase of their corn wine and oyl their honors successes c. either to the goodness and sharpness of their Wit and skill or to the greatness of their industry or of their power and authority saying with proud Nebuchadnezar Is not this great Babel which I have built by the might of my power c. Dan. 4. 30. Have not I got all these goods victories preferments c. my self and by mine own wisdom and providence which the Prophet calls sacrificing to their own net and burning incense unto their drag Hab. 1. 16. Even as it fared with the children of Dan Judges 18. who ascribed the honor of their success to their Idols Or as it fared with Israel God gave them sheep and Oxen and they offered them up to Baal He gave them Ear-rings and Jewels for their own ornament and they turned them to an Idol Yea poor silly souls they are like Swine that feed upon Acorns without ever looking to the Oake from whence they fell Or the Horse that drinks of the Brook and never thinks of the Spring Christ rains down Mannah they gather it and eat it and scarce ever think from whence they had it at least the thought of his blessings is out of their minds as soon as the taste is out of their mouths As but one of those Ten that could lift up their voices for cure of their Leprosie return'd with thanks when they were cleansed so it is ten to one if any give glory to God Luck or wit or friend one thing or other still lies in their way and takes up Christ's glory and the thanks ere it can come at him Customary fruition hath made men scarce think themselves beholding to God But as he that having fed his body and asswaged his hunger and gives no thanks steals his meat so in all other things In visible benefits not to see the invisible givâ—r is great infidelity and blindness and indeed if any thing infallibly proves an hypocrite it is when base ends are the first movers of good duties Now what I have spoken of good men in this point I might shew of good Angels and glorified Saints in Heaven yea of Heathens and Idolaters yea I might add that not to be thankful nor to acknowledge what God our bountiful Benefactor bestows upon and does for us is to fall short of the very brute Beasts The Ox knows no Owner but man and him he does acknowledg and love according to his capacity Isa. 1. 3. And it 's well known what strange things are recorded of Lyons Dogs Eagles yea how oft shall we see a Dog welcome home his Master with all possible expressions of love and thankfulness when perhaps his Wife entertains him with frumps and frowns And certainly had beasts the like knowledge with us of their Maker they would worship and serve him better then do their Masters but for proof of this enough Though indeed if the very worst of men did but know and consider how they should pleasure themselves in being humble and thankful they would use all their possible endeavours to that end As most pleasant it is to God and most profitable to us both for the procuring the good we want and for the continuance of the good we have CHAP. XLVI INto the humble and thankful soul that giveth him abundance of glory his Spirit enters with abundance of Grace sowing there and there only plenty of Grace where he is assured to reap plenty of glory But who will sow those barren Sands where they are not only without all hope of a good Harvest but are sure to loose their Seed and Labour And in common Equity he that is unthankful for a little is worthy of nothing whereas thanks for one good turn is the best introduction to another Holy David was a man according to Gods own heart and therefore he continually mixeth with his Prayers Praises and being of a publike spirit he discovereth the secrets of this skill As when he saith Let the people praise thee O God let all the people praise thee then shall the earth bring forth her encrease and God even our God shall give us his blessing Psal. 67. 5 6 7. When Heaven and Earth are friends then Summer and Winter Seed-time and Harvest run on their race When God was displeased what was the effect Ye have sown much and have reaped little Again when God was pleased mark the very day For from that very day I will bless you Hag. 2. 15. to 20 Whensoever glory is given to God on high peace good will shall be bestowed on men below Luk. 2. 14 Psal. 84 11 12. Noah gave a Sacrifice of Praise for his deliverance from the Flood And God being praised for that one deliverance he perpetuateth his blessing and promiseth an everlasting deliverance to the World from any more Floods Again it is the only way to procure Gods Blessing upon our endeavours It happened that Bernard one day made a curious and learned Sermon for which he expected great applause but received none The next time he made a plain wholsom Sermon and it was wonderfully affected liked and commended A friend of his noting it askt him what might be the reason Who answered In the one I preached Bernard in the other Christ in the one I sought to win glory
that we have If besides all this God hath promised to reward a little mony meat clothes with an infinite Eternal Kingdom of glory have the poor as true a right to it as we have to the residue Are we no less beholding to the poor then they are to us Would we were it our case think the contrary very unequal For if we look on the sufferings of others as heavier then our own this will beget thankfulness if we look on the doings gifts and graces of others as better then our own this wil beget humility Shall they thereby be the better able to serve God in their several stations Shall they have cause to pray for and praise God for us Will it stop our enemies mouths and make them think the better of our Religion and happily win them to imbrace the truth at least seeing our good works they will glorifie our Father which is in heaven Whereas the Poore shall onely have some outward relief and comfott thereby Shall wee fare the better for it in our souls bodyes names estates and posterities with many the like which might be added for our eucouragement to this duty Then they should serve as one would think as so many effectual and strong arguments to move every Christian to the diligent and frequent doing of them Yea by this time as I hope I have made some way in the Worldlings heart to rellish the relieving of the poor at least it concerns men to urge and press these motives upon themselves until they have compell'd their unwilling wils to resolve to interest themselves into so many promises and blessings and to shun the danger of so many threats and judgements as the neglect thereof will incur As did we thus hide the Word of God in our hearts and particularly apply these things to our Consciences it would work this Grace in us all Which otherwise will prove no other then as a sweet harmony of Musick to a deaf man It is not unknown to us that Nathan wrought more upon David by a particular private admonition then all the Lectures of the Law could do for three quarters of a year together Yea let but this be done or indeed do but wel weigh what hath been said and it will be sufficient to perswade any covetous Nabal alive if he hath either heart or brain or indeed any care of or love to himself or his to become as liberal as Zacheus himself However I doubt not but some wil be so wise as to consider the premises thereupon to give as God in his Word injoins And that others will do the same if it be but meerly out of self-love for there cannot possibly be more rational or strong inducements more rare remarkable Benefits and Promises to any duty then is propounded to this particular Grace Wherefore if there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any compassion and mercy towards your selves or others think of these things accept of these blessings rush not upon so many Curses but break off your sins and former unmercifulness by righteousness and your iniquity by shewing mercy towards the poor Dan. 4. 2. Distribute to the necessities of the Saints minister unto them of your Substance like Mary Magdalen Joanna the wife of Chuza and Susanna And give your selves to Hospitality Rom. 12. 13. Luke 8. 2. 3. Suffer not the naked to lodge without garment and without covering in the cold Job 24. 7. Yea if thou dost but wel weigh what benefit it will bring to thee by being bountiful to them thou wilt be glad to meet with and invite such an object or opportunity of doing good and be thankful for it even as Zerxes the Persian Monarch said when Themistocles came to him being banished his own Countrey Let the Athenians send us more of such guests And indeed if men will not be moved nor drawn to good with the threefold cord inerrableness of Precepts innumerableness of Examples inestimableness of rewards and yet here is more then a sevenfold Cord no hope that any means should prevail with them as St. Austin speaks If Othniel be told what preferment he shall get for taking Kiriath Sephar he will undertake that difficult task Josh. 15 16 17. And if David does but hear what shall be done to the man that kills Goliah he dares accept the challenge of that terrible Champion 1 Sam. 17. If Moses hath once respect unto the recompence of the reward he will be content to suffer affliction with the People of God Heb. 6. 11. 25 26. And if the Apostles expect to receive some great thing of Christ they will soon forsake all and follow him Matth. 19. 27 28. We should therefore be forward to keep this Commandment of shewing mercy to the poor since in the keeping of it there is great reward Psal. 19. 11. CHAP. LII AGain secondly if Bounty be the best and surest way to Plenty If such Gain comes by giving If this be the onely way to have our Barns filled and our Presses to burst with abundance If by giving to the poor for Christs sake our riches shall encrease and multiply like the Widows handful of meal or those Loaves and Fishes in the Gospel and that the more wee give the more wee have That liberallity will make a man fastingly rich as having Gods Word that suchâ— shall never want If we can no way be so liberal to our selves as by giving to the poor and in them to the possessor of all things It should methinks make rich men of all others put the same in practice since they are all for gain and looking after commoditie all for treasuring up all for themselves all for riches it being their onely summum bonum For no such way to encrease their Estates or benefit themselves can ever be found out this wil do it above what they are able any other way or what they were ever yet acquainted with How then should it take with them How should it not whet them on and make them put the same in practise For should you rich men plot and break your brains to study and contrive all the dayes of your lives how you may do your selves the greatest good this is the onely way It is fabled of Midas that whatsoever he touched it was turned into Gold but it may more truly be so said of the hand of Charity for that turneth a Cup of cold Water into a never failing Mine of Gold As thus if we but sow the seed of our Beneficence we shall not onely reap an earthly crop but have also an heavenly harvest which wil never fail us it wil return unto us a double Harvest the crop of all temporal and spiritual benefits in this life and of everlasting blessedness in the life to come This is the true Philosophers Stone yea it exceeds by far all that any report of it For the Lord will repay and reward us not