8. And this for certain could the covetous churâ— but see what peace and rest and joy through contentation the godly man hath at the same time when he can say with Peter Silver and gold have I none he would be also a suter to godlinesse that he might have the dowry of contentation He would soon see that it is much better to be poor than evil that it is quieter sleeping with a good conscience than in a whole skin and that there is no comparison between want with piety and wealth with dishonesty As what canst thou say against it thou hast abundance of all things yet thou findest small peace joy or content in the world Get but godlinesse and thou shalt have true content of mind great peace of conscience together with joy in the Holy Ghost and Gods blessing upon all thou hast or takest in hand be thy condition in the world never so mean Thou hast hetherto like Satan compassed the whole earth never thought of compassing Heaven thou art as poar in grace and parts as rich in revennes Thy desires about this world have been insatiable but for heavenly things a small scantling hath been thought enough I believe that Christ dyed for me I am sorry for my sinnes I hope to be saved this is sufficient though thou dost all thy devotions more out of custom than of conscience as Simonides reports of Theodoricus But wilt thou prove thy self wise wilt thou do thy self good indeed the only way is to become godly For godlinesse in great gain if a man be content with that he hath 1 Tim. 6. 5. And this I may be bold to affirm that if thou canst not say as Paul saith I have learned to be content godlinesse is not as yet come unto thine house For the companion of godlinesse is contentation which when she comes will bring you all things Therefore as Christ saith If the Sonne make you free you shall be free indeed John 8. 36. So I say if godlinesse make you rich you shall be rich indeed Otherwise have you never so much it will no more satisfie your desire or quench your lust than fewel does the flame Yea as oyl kindleth the fire which it seems to quench so riches come as though they would make a man contented but they make him more covetous CHAP. V. As see how insatiable mens desires are of these transitory things by some examples Give Alexander Kingdom after Kingdom he will not rest till he have all Yea giving credit to that opinion of Democritus to wit that there were worlds infinite and innumerable he even wept to think that he was Emperour but of one only And Croesus the richest Prince that ever the world could boast of thought he had not enough Nemo miser nisi comparatus And Licinius being replenished with almost infinite summes of gold and silver was so far from being satisfied that he even sighed for and bewailed his poverty Marcus Crassus a private Romane worth eight hundred fifty and two thousands pounds yet never thought himself rich enough but was still as greedy and griping as ever Ahab hath a whole Kingdom yet because he cannot have poor Nahotb's vineyard he goes into his house heavy and in displeasure lyes turning upon his bed and cannot so much as eat his meat all he hath will do him no good 1 Kings 21. 3 4. And the like might be shewn of all other outward comforts For suppose a man should have all he could wish or desire as it is feigned of Apollonius that he never asked any things of the gods in all his life but it was granted him health wealth honours pleasures and the like yet when he had enjoyed them but one whole day he would not be contented something he would still want one thing or other would displease him untill God comes and then he saith with holy David My cup is full the lynes are fallen unto me in pleasant places I have a goodly heritage Psalm 16. 6. 23. 5. As the worldling is not satisfied with sinne so he is satisfied with nothing Riches come and yet the man is not pleased Honours come as an addition to wealth and yet the man is not pleased as it fared with Haman who having reckoned up all the glory promotions riches banquets graces and favours of the King and Queen respect of the Nobles c. yet he concludes that all is nothing so long as Mordechai sits in the Kings gate He had the homage of all knees but one and was ready to burst for lack of that he is miserably vexed that all other men did not think him so good and great as he thinks himself Again Pleasures come and yet the man is not pleased The lusts of the flesh are fulfilled by him and yet he is not pleased Liberty outward peace and the like they all come and yet the man is not pleased untill Christ comes as he did to Zacheus and then he hath more than enough or then he desires and therefore imparts a great part of what he hath unto others that have lesse CHAP. VI But to apply this to the present occasion I would fain know whether this be not thy case that art an unmercifull rich man Hast thou not all outward comforts presenting themselves and their service to thee in great aboundance Yet they are to thee and in thy account but miserable comforters For though thy house be full and thy shop full and thy coffers full and thy purse full and thy passures full yet thy heart is still lanke and empty through an excessive desire of more as if thy heart were without a bottom Whereas if thou wouldst but admit Christ into thy heart who now stan is at the door and knocks Revel 3. 20. thou wouldst then need no more who now needest every thing even what thou hast in possession For he alone that fills Heaven and earth can fill the soul. Nothing but the Trinity of Persons in that one Deity can fill the triangular concave of mans heart Shew us the Father saith Philip and it sufficeth John 14. 8. Nay shew us but thy truth whereby Satan and our deceitfull hearts may not so deceive us and it sufficeth Dan. 9. 13. When godlinesse comes content follows it What saies Christ Blessed are they that hunger and thirst after righteousness for they shall be satisfied Not they that hunger and thirst after riches nor they that hunger and thirst after honour nor they that hunger and thirst after pleasure but they that hunger and thirst after righteousness They shall be satisfied and satisfied to the full Mat. 5. 6 c. Thus it fared with S t Paul who was able to say after his conversion that which he nor any else could ever say before conversion I have learnt in whatsoever state I am therewith to be content First he learnt godlinesse then godlinesse taught him contentation and is there any satisfaction like content When Christ brought salvation to Zacheus his
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
Psalm 103. and 36 Therefore seeing mercy and goodness do make us above all other graces to resemble God and then the creature 〈◊〉 to greatest perfection and blessednesse when he is the likest and cometh nearest unto to the excellency of the Creator And seeing we professe our selves to be children of our gracious and glorious God and we can no way grace our selves so much as by resembling our heavenly Father in those attributes wherein he most shineth and excelleth and nothing maketh us more like him then mercy and compassion let us hearken unto our Saviours injunction and imitate our Father in being beutifull as he is These are some of the spiritual blessings and benefits which God hath promised for reward to the mercifull in this life it would take up too much time to mention the many more that might be added therefore I will leave them and so procced to those that are eternall concern the life to come which I would have you especially mind yea if it be possible pluck up all your senses into your â—ars that you may the more mind and better remember for it is enough to ravish any Christian soul and to make him to stretch his estate upon the tenters that he may be the more liberall in relieving Christs poore members for the greater the liberality the greater the recompence of reward Phil. 4. 17. 18. CHAP. XXIX That the merciful man who distributeth liberally to the poore on Earth in conscience and obedience to Gods Word whall be rewarded with the unvaluable gain and matchless profit of everlasting salvation is assured us here and shall be injoyed of us hereafter First at the Hour of Death Secondly at the day of Judgement is fully declared Luke 14. 13 14 16 9. Prov. 11. 17. 1 Tim. 6 18 19. Math. 5. 7. and 6. 〈◊〉 and 19. 29. But take these two places for all Sell that ye have and give almes at no hand let the poore want what shift soever ye make rather sell then want to give provide your selves baggs which wax not old a treasure in the Heavens which faileth not where no thief approacheth neither 〈◊〉 corrupteth Luke 12. 33 34. this is the first the second is more full then that When the Son of man shall come in his glory and all the holy Angells with him then shall he fit upon the throne of his glory and before him shall be gathered all Nations and he shall separate them one from another as a shepherd divideth his sheep from the goats and he shall set the sheep on his right hand and the goats on the left Then shall the King say unto them on his right hand come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye vifited me I was in prison and ye came unto me And in as much an ye have done it unto one of the least of these my brethren ye have done it unto me Maâ—th 25. 31. to 41. See here the incomparableness and infinite difference between the work and the wages ye admire the love and bounty of God and bless his name who for the performance of so small a work hath proposed so great a reward and for the obtaining of such an happy estate hath imposed such an easie task Here is a Kingdom even the Kingdom of Heaven Which cannot he valued with many millions of worlds in recompence of a little mear drink and apparell who then that is in his right sense would not turn all his scraping into giving yea what can we think too much what not too little to give to attain eternity for this incorruptible Crown of glory 1 Pet. 5. 4. for this Kingdom where are such joyes as eye hath not seen nor ear heard neither hath entred into the heart of man to conceive 1 Cor. 2. 9. A place where shall no evill be present nor good absent Matth. 6. 20. In comparison whereof all the Thrones and Kingdomes upon Earth are less then the drop of a bucket Isay 40 15. and 66. 1. Yea how little how nothing are the poore and Temporary Injoyments of this life to those we shall injoy in the next 1 Cor. 2. 9. Dost thou desire Beauty Riches Honour Pleasure Long Life or what ever else can be named no place so glorious by creation to beautifull with delectation so rich in possession so comfortable for habitation nor so durable for lasting Rom. 8. 18. Heb. 12. 22. 1. Pet. 1. 4. 2 Cor. 4 17 There O There one day is better then a thousand there is rest from our labours peace from our Enemies freedom from our sins there is no Death nor Dearth no pining nor repining no fraud sorrow nor sadness neither tears nor fears defect nor loathing Revel 7. 16. 17. and 14. 13. and 21. 4. Job 3. 17. But of this I have spoken at large in The whole duty of a Christion Now all this is propoâ—â—ded as a recompence for such as give what they have have they but a very cup of cold water Matth. 10. 42. Yea we cannot give so little to a disciple in the name of a disciple but it assures us of our right and title unto this eternall inheritance Heb. 6. 10. Prov. 14. 21. Col. 3. 12. 14. 2 Pet. 1. 7 8 10. 11. Phil 4. 18. Matth. 5. 7. Christ hath promised to make thee a great one in Heaven if thou but relieve one of his little ones on earth Almes is a seed which we cast into the earth as it were but we gather them crop in Heaven Whence the Apostle would have Timothy to charge them that are rich in this world that they be not high minded nor trust in uncertain riches but in the Lord who giveth us richly all things to enjoy And that they do good that they be rich in good workes ready to distribute willing to communicate laying up in store for themselves mark his reason a good foundation against the time to come that they may lay hold on eternall life 1 Tim. 6. 17 18 19. And hereupon it is that he telleth the Philippians he was glod that they had sent him a supply not so much for his own benefit as for their gain which should be great in the day of account Phil. 4. 14. 17 18. And this makes Solomon say that he who is mercifull doth good to his own soul Prov. 11. 17. So that to distribute to the poore on earth is before hand to provide a rich treasure in Heaven And who then that believes this would not think himself happy in such an exchange Is not this the best Chimistry to turn Earth into Heaven is not this a good bargaine to part with vaine and uncertain things to partake of real and durable riches Believe it this is the best improvement
the Lâ—â—d to provide for their childrens bodies not for their soules to shew that they begat not their soules but their bodies to leave faire estates for the worser part nothing for the estate of the better part They desire to leave their children great rather then good and are more ambitious to have their sons Lords on earth than Kings in heaven But as he that provides not for their temporall estate is worse then an Infidell 1 Tim. 5. 8. So he that provides not for their eternall estate is little better then a Devill The use which I would have you make of the premisses is this Let none refuse to give because they have many children but give the rather out of love to and for their children sakes that God who as you see hath ingaged himselfe may be their Guardian and provide and take care for them Or if not for their soules yet for thine owne For why shouldest thou love thy children better then thine owne person and in providing for them neglect thy selfe Yea why shouldst thou preferre their wealth before thine own soule and their flourishing estate in the world which is but momentany and mutable before the fruition of those joyes which are infinite and everlasting Will it nor grieve and gall thy conscience another day to thinke that for getting or saving some trifles for thy posterity on earth thou hast lost Heaven or to remember that thy children ruffle it out in worldly wealth and superfluous abundance when thou shalt be stripped of all and want a drop of cold water to cool thy scorching soul in hell CHAP. XXXV Thus I might go on and inlarge my selfe upon this and add thereunto many other reasons First in regard of God Secondly in regard of Christ. Thirdly in regard of the poore Fourthly in regard of others I should also according to the order first proposed shew what are the ends to he propounded in our giving almes and lastly the severall impediments that hinder men from giving but I finde which when I fell upon it I did not soresee matter representing it selfe like those waters in Ezekiel Chap. 47. which at the first were but anckle deep and then knee deep and then up to the loynes which afterwards did so rise and flow that they were as a River which could not be passed over Or like that little cloud which Elias his servant saw 1 Kings 18. Much hath been said of this subject but much more might be said for I could carry you a great way further and yet leave more of it before then behind But I am loth to tire my Reader or cause any to make an end before they begin as not seldome doth Addition in this case bring forth substraction and more writ cause lesse to be read Wherefore I will onely give you the sum of some few particulars briefly and leave the rest That little which I intend to deliver is First the neer communion that is between the poor and us with our head Christ. For besides the civill communion that is between all men as being of one flâ—sh the off-spring and generation of God Acts 17 28 29. The sonnes of the same Father Adam and Noah and so brethren one with another and proceeding as so many flowers from one root many Rivers from one fountain many arteries from one heaâ—t many veines from one liver and many â—ineâ—s from one braine And likewise of the same Country Common-wealth yea of the same City and Corporation yea perhaps neer Neighbours and parishiâ—ners every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor Isa. 58. 6 7. There are many spirituall respects and divine relations which make a more neer communion between Christians one with another for we are elected to the same eternall life and happinesse we are not onely Gods workmanship created in Adam according to his owne glorious image but reâ—created and restored unto the divine Image lost by Adam in Christ the second Adam we are redeemed in our soules and bodies with the same precious blood of Jesus Christ we are partakers of the same calling whereby we are chosen out of the world and gathered into the Church and communion of Saints that we may inherit eternall glory together and that out of darknesse into marvellous light and out of a desperate condition to be partakers of the same precious promises And by vertue of this Calling we serve one and the same God are of one Church and family and have one Religion one faith one baptisme are invited guests to the same Table and Supper of our Lord are all Heirs and Co-heires of the same heavenly kingdome and therein annexed also with Christ our elder brother Finally we are brethren of the same Father the onely Spouse of the same heavenly Bridegroom and members of the same mystical body whereof Jesus Christ is the head so that the neerest and strongest communion that can be imagined is between Christians one with another and all of them with their head Jesus Christ And should not all this move us to relieve them Yea more then all this If we do good to our fellow-members the benefit will redound unto our selves who are of the same body even as the hand giving nourishment to the mouth and the mouth preparing it for the stomacke do in nourishing it provide nourishment for themselves also Yea more then all this there is such a neare and strong union and communion with the poor together with us and with our head Christ our Saviour That he esteemâ—th thâ—â— as done to himselfe which is done unto them even as the head acknowledgeth the benefit done unto it which the meanest member of the body receiveth Yea in truth that is much more acceptable which we do for his poor members then if we should do it to his owne person as being a signe of greater love For it is but an ordinary kindnesse to confer benefits upon our dearest friends but to extend our bounty to the poorest and meanest that belong unto them is a signe of much greater love For if for their sakes onely we do good unto these how much more would we be ready to do it unto themselves if they had occasion to crave our help And as in this regard he much esteemeth this Christian bounty so he will richly reward it also at the day of â—udgemeâ—t For then these mercifull men who have relieved the poor for Christs sake shall with ravishing joy heare that sentence Come ye blessed of my Father because the works of mercy which they have done to the poor Christ will acknowledge as done unto himselfe And this will more rejoyce thy soale hereafter then it doth now refresh the others body when Christ shall say unto thee Come thou blessed and inherit the Kingdome Nor will it then repent thee that thou hast parted with a small part of what God hath given thee to the poor CHAP. XXXVI And
but having said enough to be thought too much I will mention no more only let me a little apply it We see that the shadow does not more inseparably follow the body than all blessings follow grace Bodily exercise profiteth little but godlinesse is profitable unto all things 1 Tim. 4. 8. as having the Promises of the life present and of that which is to come Men talk much of the Philosophers stone that it turneth copper into gold of Cornucopia that it had all things necessary for food in it of the Herb Panaâ—e that it is instead of all purges and cureth all diseases of the Herb Nepenthes that it procureth all delights of Vulcans Armour that it was of proof against all thrusts and blows Yea Pliny speaks of no lesse than three hundred and sixty benefits that may be made of the Palme tree if we will believe him But whether these things be so or not it much matters not this I am sure of that what they did vainly attribute to these rarities for bodily and transitory good we may with full measure and without any hyperbole justly ascribe to grace and Gods favour for spiritual So that Religion Piety and Holinesse are Mistresses worthy your service Yea all other Artes in the world are but drudges to these Fools may contemn them who cannot judge of true intellectual beauty but if they had our eyes they culd not but be ravished with admiration of the same And men truly wise have learned to contemn their contempt and to pity their injurious ignorance All which being so apparant and undeniable mens wisest and surest way were as one would think to become the Servants of God and be as industrious after grace as they have been after gold For in common reason who would eat huskes with the Prodigal when if he will but return home he shall be honourably entertained by his heavenly Father have so good cheer and banqueting hear so great melody joy and triumph Generally men are very eager and industrious to get worldly wealth yea no pains is thought too much for it but where shall we finde men thus eager after spiritual wealth which alone can make them happy CHAP. X. Objection But will some say How shall we obtain this happy condition It is not so easie a matter to become gracious and to gain the favour of God as you seem to make it I Answer Yes this may easily be helped if thou hast a mind to it For as when a man would have those things to be on his right hand which are now on his left it is but turning himself and the work is done so do but turn you affections from earthly things to things celestial and heavenly the case will be so altered that you will think your self as a blind man restored to sight a mad man to his senses a prisoner set at liberty a begger advanced to a vast estate and as one vexed with an evil spirit or troubled with a tormenting conscience to such a blessed peace as the world can neither give nor take away John 14. 27. As thus Would you quiet your clamorous conscience that will not be friends with you unlesse you be friends with God The ayer is not so cleer when the clowde is dissolved by rain as the mind is when the clowdes of our iniquities are dissolved by the rain or tears of true repentance These waters are the red sea wherein the whole Arm of our sinnes is drowned As O the calm spirit of a godly man his very dreams are divine When Ptolomy King of Aegypt had posed the Seaventy Interpreters in order and asked the nineteenth man what would make one sleep quietly in the night he told him the best way was to have divine and celestial Meditations and to use honest actions and recreations in the day time The godly man enjoyes Heaven upon earth peace of conscience and joy in the Holy Ghost 1 Thes. 1. 6. Nor is joy lesse when it is least expressed as it fares with grief but as the windowes of the Temple were narrow without but broad within so is the joy of our hearts greater than it does outwardly appear to the world Again It is as falfe a slander as common that when once a man imbraceth Religion farewell all joy and delight For virtue hath neither so crabbed a face nor so stern a look as men make her Pleasure is not gone when sinne is gone It is not Isaac that is sacrificed that is our laughter and mirth but the Ramme that is the bruitishnesse of it The soul of joy lies in the souls joy What saies holy David Be glad ye righteous and rejoyce in the Lord and be joyfull all ye that are upright in heart Psal. 32. 11. It was not the Eunuchs riches nor honours but his faith which set him on his way rejoycing Act. 8. 39. In this rejoyce noâ— saith our Saviour that the spirits are subdued unto you but rather rejoyce that your names are written in Heaven Luke 10. 20. Yea there is even joy in grief where the sorrow is for sinne Besides how can men partake of that fountain of joy and rejoyce not He is no good Christian that is not taken with the glory he shall have and rejoyce that his name is written in the Book of life The worldly man hath joy in prosperity the Child of God in adversity The believing Hebrews suffered with joy the spoyling of their goods knowing that they had in Heaven a better and more enduring substance Heb. 10. 34. Yea let the worst that can come they are still merry and joyfull as hath been observed in sundry of the Martyrs who clapt their hands for joy even in the midst of the flames And reason good when all things shall work to their good that are good and when the very draught and abridgment of Heaven is in every sanctified heart upon earth Then live religiously and thou shalt both live and die comfortably For live in grace and die in peace is a rule that never fails Only this hinders our joy our love to spiritual things is too defective of worldly things too excessive Earthly goods are earnestly and eagerly sought after Heavenly not once thought upon Much travell taken for the body little or no care used for the soul. It would be otherwise if with Paul at his conversion they had those scales taken away from their eyes by some godly Ananias some faithfull Minister of the Gospel which during their natural condition covers their eyes from seeing things spiritual It is a sad thing to see what fools men are that walk according to the flesh and how they are gulled by the God of this world and their own deceitfull hearts The covetous man is like a mad man that loves and is unmeasurably delighted with the sight and gingling of those chains wherewith he is fettered and tormented He hugs them I mean his money and adores them and even makes them his god that occasion him all
indeed what can be a more forcible reason to make our hearts relent though they be never so stony and our bowels to yearn with pity and compassion towards the poor though they were of brasse and iron Then to consider that our dear Lord and Saviour in them doth crave reliefe for who is so more then bruâ—ishly ungratefull that can turne him away empty handed Who being infinitely rich in all glory and happinesse was contented for our sakes to become poore that by his povertly he might communicate unto us his heavenly riches Who would not give Christ lodging Yea even if need should require the use of his own bed if hee remember that Christ was content so far to abase himselfe for our sakes as to make a stable his chamber and a manger his lodging that we might be admitted into his heavenly and everlasting mansious Who would deny to cloath him being naked who hath cloathed our nakedness and covered our filthinesse with the precious robe of his righteousnesse in which we stand accepted before God and receive the blessing of eternall happinesse Who would not spare food out of his owne belly to relieve poore Christ who hath given unto us his blessed body to be our meat and his precious blood to be our drinke whereby our soules and bodies are nourished unto everlasting life Who would not leave all pleasure and profit to go and visit him in his sicknesse and imprisonment that left heaven and his Fathers bosome that he might come to visit and redeem us with the inestimable price of himselfe Yea if wise we will count it an honour whereof we are very unworthy As most unworthy we are of such an honour as to relieve hungry thirsty and naked Christ in his poor members whence the Macedonians counted and called it a favour that they might have their hand in so good a worke 2 Cor. 8. 1 2 3 4. And that David thanks God that of his owne he would take an offering 1 Chron. 29. 9. And this is another reason to convince men that it is most just and equall they should be liberall to the poor members of Jesus Christ. And so much touching the reasons and motives to this Christian duty Then which there cannot he either more or clearer or stronger or weightier inducements to perswade to any one thing in the world then there is to this if men have either hearts or braines CHAP. XXXVII The next to be considered is The time when we are to give and that is two-fold First when an opportunity of doing good offers it selfe do it speedily without delay readily entertain the first â—ot on with-hold not good from thy Neighbour when it is in thy power to do it Say not to him that is in present need goe and come again and to morrow I will give thee when thou hast it by thee Prov. 3. 27 28. When Lazarus is iâ— need of refreshment let him not wait or lye long at thy door Luke 16. 20. 21 22. For nothing is more tedious then to hang long in suspence and we endure with more patience to have our hopes beheaded and quickly dispatcht then to be racked and tortured with long delayes according to that Prov. 13. 12. Hope deferred maketh the heart sicke but when the desire cometh it is a tree of life For as 〈◊〉 saith Beneficentia est virtus que 〈◊〉 non patitur Beneficence is a vertue which disliketh all delayes And as Seneca telleth us 〈…〉 â—it as properat All goodnesse is quick of hand and swift of foot and hateth aswell the paralyticall â—â—â—king and staggering of those who doubt whether to give or no as the gouty lamenesse of such as after they are resolved to give make but slow hast The greater speed the greater love for love can abide no lingring Then does a benefit loose his grace when it sticks in his fingers who is about to bestow it as though it were not given but plucke from him and so the receiver praiseth not his Benefactors bounty but his owne importunity because he doth not seem to have given but to have held one weakely against his violence These delayes shew unwillingnesse Et qui moratur neganti proximus est He that delayes a benefit is the next door to him that denyeth it Even as on the other side a quick hand is an evident signe of a free heart For proximum est libenter facientis citâ— facere It is the property of him that giveth willingly to give speedily Being of Boaâ— his spirit of whom Nâ—â—â—y could say out of a common fame That he would not be in rest untill he had finished the good which was propounded to him Ruth 3. 18. And as speed in bestowing graceth the gift yea doubles it in respect of the giver so it doubleth the benefit to him that receiveth it Nam bis dat qui cito dat he gives twice that giveth quickly and the swifter that a benefit cometh the sweeter it tasteth Present relief to present want makes a bounty weightier And he cannot but esteem the benefit that unexpectedly receives help in his deepest distresse Whereas a benefit deferred loses the thanks many times proves unprofitable to him that expects it Joshuah marches all night and fights all day for the Gibeonites else he had as good have saved his labour And possibly through these delays thy almes may come too late like a good gale of winde after shipwracke When his health is lost for want of relief or state ruâ—ed for want of seasonable helpe and so thy late and untimely almes will do him little good For it fareth with men in their strength and state as with a leake in ship or a breach of waters which may be easily stopped and stayed at the first appearing but if let alone will within a while grow remedilesse There must then be no stay in these actions of beneficence but onely that which is caused through the receivers shamefastnesse But specially we must avoyd delays in giving after we have granted for there is nothing more bitter then to be forced to make a new 〈◊〉 for that which hath already heen obtained and to finde more difficulty in the delivery then in the grant CHAP. XXXVIII Another thing required in doing good works is constancy and assiduity the which is also implyed in the Metaphor of sowing seed for the Husbandman contenteth not himselfe to have sowed his seed in former years but he continueth to sow it still to the end of his life and though the Crop be sometimes so small that the feed it selfe is scarce returned yet he will not be discouraged but will again cast it into the ground in hope of better successe And this must we do in sowing the seeds of our beneficience casting them daily into the ground which we finde fitted and prepared and not thinke it enough to aâ—â—orne our selves with them as with our best apparell which we onely put on in high and Festivall dayes We must
and praise to my self in the other the glory of God and the salvation of souls which received blessing from above and that made the difference yea were there nothing good else in it yet this were the way to gain true honor We cannot so much honour our selves as by seeking to honour God To seek a mans own glory says Solomon is not glory Prov. 25. 25. 27. but to seek Gods glory is the greatest honour a man can do himself For as Cicero said of Julius Caesar That in extolling of dead Pompey and erecting his Statues he set up his own So who are more venerably esteemed and spoken of then such as are most tender of Gods glory and least seeke their own They are the Lord 's own words to Saul They that honour me I will honour but they that despise me shall be lightly esteemed 1 Sam. 2. 30 The way for a man to be esteemed the greatest is to esteem himself the least It is humility that makes us accepted both of God Man whereas the contrary makes us hated and abhorred of both The Centurion did many excellent things but he never did a Work so acceptable in the sight of Christ as was his disclaiming his own Works While Saul vvas little in his ovvn eyes God made him Head over the twelve Tribes of Israel and gave him his Spirit but when out of his Greatness he abused his Place and Gifts God took both from him and gave them to David whom Saul least respected of all his Subjects 1 Sam. 15. 17. 28. 16. 14. Other proofs of such as he will honor for honoring him you have Gen. 39. 21. Zeph. 3 19 20. Dan. 2. 19. to 50. as when Nebuchadnezzar sought his own honor honor departed from him and he was made like a Beast but when he sought God's honor honor came to him again and he was made a King Dan. 4. 34. to the end Before honour goeth humility Prov. 15. 33. But when pride cometh then cometh shame Prov. 11. 2. And commonly great Works undertaken for ostentation miss of their end and turn to the Author's shame nor have any less praise then they that most hunt after it It 's true the Lord sometimes gives wicked men even what in their thoughts they ask as some desire riches onely and God gives it them with a curse some honor and dignity and they have it that their fall may be the greater others fame and reputation as loving the praise of men more then the praise of God and these have many times what they aim at they are extolled to the skies and that shall be the reward of all the good that ever they do Lastly God's people make spiritual and eternal things Grace and Glory and God's favour their onely option and they have their desire yea not seldom are riches and reputation super-added though they seek them not they seek onely God's glory on Earth as for their own glory they let that alone till they come to Heaven knowing that he onely is happily famous who is known and recorded there True he lives so well that the praise of men especially good men will follow but as I said before so say I again he wil not follow it least to gain the shadow he should lose the substance as Absolom in seeking a Kingdom lost himself CHAP. XLVII IT is a sad thing to consider how many formal Christians gul themselves in thinking that Christ will reward them when they have done him no service As for example we find the Jews in the 58. of Esay urging God with their fasting as those Reprobates Luke 13. alledge unto him their preaching in Christs Name casting out Devils We have fasted say they and thou seest it not we have afflicted our selves and thou takest no notice thereof they expect some great reward but the Lord answers Have ye fasted to me No such matter and therefore sends them away empty ver 25. to 29. And so will he say unto these that perhaps do many good works for the matter of them Have ye done these and these things in love obedience and thankfulness unto me and that in Christs Name that my Name may be magnified and my People won and edified No but in love to your own credit profit and such like carnal respects and therefore look to it as you love your own souls for if in doing good and discharging our places we have served our selves and sought our selves rather then God when we come for his reward as Esau when he had brought the Venison came for the blessing making himself as sure of it as if he had had it before he kneeled for it God's answer will be Let him reward you whom you have served Thou servedst thy self reward thy self if thou wilt for I never reward any service but mine own The Pharisaical giver gives to himself not to God Dat sibi non Domino He aims at his own praise what reward can he look for let him pay himself But our Saviour Mat. 6. makes the case so plain that none can question it Take heed saith he that ye do not your almes that ye pray not that ye fast not to be seen of men otherwise ye have no reward of your Father which is in heaven ver 1 and in ver 2. 5 16 speaking of the Scribes and Pharisees that did give their Alms prayed and fasted to be seen and praised of men he saith affirmatively That they had their reward And that we might the rather be warned he adds to it Verily Verily v. 5. 16 Yea in the next Chapter he gives us several instances of such as shall at the last day knock at Heaven Gates as it were and cry out Lord Lord open unto us for by thy Name we have done many good things To whom the Lords answer will be Depart from me all ye workers of iniquity I know you not whence ye are ver 22 23. And the reason of it is Civil mens good works are as a meer Carkase without the soul since Faith is wanting Nor is it any excuse before God to plead that the matter of the Work is good when the end is not so for which see Isa. 66 3 Secondly That the proud and unthankful shal lose the reward of all their performances is not all for as thankfulness and humility are the onely means to enrich us with God's Blesâ—ings so pride and unthankfulness is the onely way to make God withdraw and take from us both himself and his blessings yea instead thereof to send his curse and to cross us in all we do as may be proved plentifully When the people became murmurers it displeased the Lord and the Lord heard it therefore his wrath was kindled and the fire of the Lord burnt among them and consumed the utmost part of the Host Numb 11. 1 2 Because the King of Assyria said By the Power of mine Arm have I done it and by my wisdom for I am prudent therefore saith the
onely with the true Treasure of spiritual graces and eternal glory but stooping to our infirmity even multiply and pay us with our own mony also even with the coyn of worldly blessings which is so currant among us And what greater gain can be imagined then to change Earth for Heaven transitory trifles for eternal treasures the bread of men for the bread of Angels rotten rags for glorious robes and a little drink yea a cup of cold water if the Well or River be our best Celler for the Water of Life which will infinitely delight and satisfie us without glutting or satiety Then is our Saviours words Luke 12. 33. worth harkening to of all rich men where he saith Give alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth neither moth corrupteth And indeed it being so a man would think there needed no pressing or perswading any to this duty that have either grace or wit for who does not wish well to himself and his and yet no duty more neglected insomuch that I can never enough admire the little Charity of most rich men in these daies or pity their simplicity For the want of Charity is the strongest conviction of folly that can be Nor were it possible they should be so close-fisted if they were not as barren of Wit as they abound in wealth As observe but the depth of such an one he buies a Lease of seven years with an Inheritance that is everlasting There can be nothing more stange in my judgment then that covetous men who are all for themselves and for gain should so neglect the greatest gain and interest with infallible security that ever was heard of But Solomon gives the reason Prov. 17. 16. for what he speaks there of a Fool is more true of a Covetous Uncharitable Rich man He hath a price put into his hand but he wants an heart to make use thereof As O the brave opportunities such have â— to be happy and to make their seed happy here and much more hereafter if they were wise and did but truly love themselves and their precious souls Whereas now like â—ouls and mad men they will needs be more miserable then thousands that want those blessings wherein they abound yet so foolish and mad are most rich men as common experience does too wel teach us As wil they not lend a man on his Bond for six in the hundred sooner then accept God's hundred for one ensured on a Word so firm that one lotâ— of it shal not perish in the general fire of heaveâ— and earth and how could this be were not these words of Christ Matth. 25. 41. to the end and the great day together with the signs of God's love manifested on the Cross a meer tale that is told and of no concernment to us But CHAP. LIII THirdly If with what measure we mete to the poor it shall be measured to us again as it fared with Dives touching Lazarus Luke 16. 20 25. If the sentence of Absolution or Condemnation at the day of judgment shal be pronounced either for or against us according as we have performed or omitted these works of mercy to those and onely those who have fed the hungry cloathed the naked visited the sick c. Come yee blessed c. And contrarily to those that have not done these duties in relieving Christs members according to their abilities and the others necessities Depart ye cursed into everlasting Fire c. In what a case are all miserly and unmerciful muckworms Yea what wil become of most rich men in these dayes who being worth thousands wil let the poor starve rather then relieve them with any considerable supply I profess it is wonderful to me that ever such fordid self-lovers can looke for or expect to find the least mercy from God at the great Day of Retribution Certainly they must needs think there wil be no such Day of Judgement as Christ speaks of or that he is a notorious Lyar and means not to be as good as his word For if they do in the least believe either of these yea if they did but come so near believing as to grant such a thing may be or it is possible they could not be such careless witless and wicked fools as to venture and hazard the salvation or damnation of their souls upon the doubtful event of such a weighty business O my Brethren bethink your selves before your Glasses be run out be perswaded be perswaded to love your money less and your selves and souls more And do not lose your souls to save your silver or if you do you wil one day dearly rue it I mean when you come in Hell As let me ask your Consciences but this question What would you give in those scorching flames to be delivered out of them into Abrahams bosom or the Kingdom of Heaven Yea what would you not give if you then had it Let Nabal be but ransomed out of Hell he wil no longer be a Churl Let Dives return from that fiery Lake to his former riches the sensible World shall admire his Charity Let Judas be ransomed out of Hell he wil no more betray his Master for money Let Esau find the same favour he will never again sell his Birth-right Nabal then would no longer oppress Achitophel then wil be no longer a false-Counsellor nor Ahab a bloody Tyrant Finally if all damned souls could but be admitted to come out of Hell and get a promise of Heaven upon condition of extraordinary obedience for a thousand years how precisely would they live And how would they bestir themselves that they might please God having once tasted of those torments which now many are in doubt of because no man ever saw Hell that returned back to make the relation yea if the offer were but made to these Churls on their death-beds when Conscience begins to accuse God appears to be angry and Satan is ready to seize upon their souls they would then give all they have had they ten thousand worlds for a short reprieve to the end they might have the like possibility As certainly when Pharoah saw the Sea ready to swallow him he was heartily sorry that ever he had wronged poor innocents and oppressed God's own portion How much more when he felt the flames of Hell-fire about his ears And the like of Ahab touching Naboth and all such covetous and cruel men What gained Laban and Nabal or Dives or that rich man in the Gospel by heaping up Riches and ingrossing all to themselves when shortly after by their covetousness and cruelty they both lost their Estates and themselves The foolish Virgins to save or spare a a shilling brought no Oyle but when their Lamps were out and the Bridegroom was come what would they have given Yea what would they not have given for a little Oyle and for entrance with the wise into the Wedding Such will
pretend what they wil he that hath Grace or the love of God in his heart wil shew it in Works of mercy to the end that God may be honored and others won and edified thereby Blessed are the pure in heart faith our Saviour for they shall see God Matth. 5. 8. They must lead vertuous lives on Earth that ever expect in Heaven to see the Lord Jesus Now the inward disposition of the heart is outwardly ingraven in the life Shew methy faith by thy works sayes James Jam. 2. 18. That is by thy active obedience which consisteth in doing God's Commandments and passive obedience in suffering his Chastisements Though Faith be alone in Justification yet not in the justified as the Eye though alone in seeing yet not in him that seeth but joined with the Ears Nose Hands and many other members of the body Faith the Queen of Graces hath her Gentleman-Usher before and her Servants following after If you see not Repentance go before Faith nor Works attending on her know that it is not she There is a zeal without knowledge and there is a knowledge without zeal there is a faith without obedience and there is an obedience without faith there is a love without fear there is a fear without love both are hypocrites We are justified by faith sayes Paul Rom. 4. 3. We are justified by works says James Jam. 2. 21 St. James dealt with them that stood too much upon Faith without Works S. Paul dealt with them that stood too much upon Works without Faith Wirked men if we mark it are all for extreams and extreams onely bear rule in this World because there is still but one virtue for two vices which cowch so close beside her that the natural man can scarce see her as for instance you shall ever see Pride on the one side Rusticity on the other side and comeliness in the midst Flattery on the one side Malice on the other side and Love in the midst Diffidence on the one side Presumption on the other side and Faith in the midst Superstition on the one side Atheism on the other side and Religion in the midst Ignorance on the one side Curiosity on the other side and knowledge in the midst Carefulness on the one side Carelesness on the other side and Diligence in the midst Covetousness on the one side Prodigallity on the other side and Frugallity in the midst But to these Virtues or to keep the mean Worldlings are always to seek as hereafter they wil be of a blessing Gods Servants are known by this they square all their actions and intentions by the Rule of the Word as knowing that if they do never so much to satisfie anothers Will or their own it avails nothing with God if it be not done for God Therefore David prayes Teach me O Lord to do thy will not my Will for we need not be taught to do our own wills every man can go to Hell without a Guide Now he that wil do Gods Will and live by the direct Rule of his Word must repent and believe the Gospel Mark 1. 15. that is joyn with his faith in God's Promises obedience to his Precepts For Faith and Obedience are as inseparable as life and motion the Sun and its light And altbeit in our Justification Christ saith Fiat tibi secundum fidem tuam be it unto thee according to the Faith Matth 9. 29. Yet in our salvation Redditur unicuique secundum opera sua Every man shall be rewarded according to his works Matth. 16. 27. Neither wil Christ say when he shal sit upon his throne Ye have believed but you have done Come ye blessed Matth. 25. 35. and in Matth. 25. 21. Well done good Servants not wel known nor wel spoken nor wel purposed but wel done This is the perfect Rule Gal. 6. 16. And as many as walk according to this Rnle peace shall be upon them and mercy and upon the Israel of God Again it is not knowing or hearing or preaching or casting out Devils in Christs Name nor praying Lord Lord c. but he that doth his will and when he hath done it accounts himself an uprofitable 〈◊〉 that shal be saved Luke 17. 10. And 〈…〉 men were not wilfully blind and did not 〈…〉 follow the deceitfulness of their own 〈…〉 then believe God's Word It were impossible they should ever hope for mercy without filial Obedience since the scripture thoroughout continually calls for practice as to ad some instances to the former If you ask God who shall dwell in his holy Mountain he faith The man which walketh uprightly Psal. 15. 2. If ye ask Christ who shall enter into the Kingdom of heaven he saith Not they which cry Lord Lord though they cry twice Lord but they which do the will of my Father Mat. 7. 22. If you ask him again How you may come to Heaven he saith Keep the Commandments Luk. 18. 20. If you ask him again Who are blessed He saith Blessed are they that hear the Word of God and do it here are none but doers If you ask an Angel who are blessed he saith Blessed are they which keep the words of this Book Revel 22. 7. Here are none but doers If you ask David Who are blessed He saith Blessed are they that keep judgement and he that doth righteousness Psal. 106. 3. 103. 18. If you ask Solomon Who are blessed He faith The man is blessed that keepeth God's Law Prov. 29. 18. Here are none but doers If you ask Esay Who are blessed He saith He which doth this is blessed Esay 56. 2. If you ask St. James Who are blessed He saith The doer of the Word is blessed in his deed James 1. 25. Here is none but doers mentioned Matth. 7 21. Rom. 2. 13. So that blessedness and doing go always together For as the works that Christ did bore witness that he was Christ Job 10. 25. So the works that we do must bear witness that we are Christians And least any man should look to be blessed without obedience as Christ calleth Love the greatest Commandment so Solomon calleth Obedience the end of all as though without obedience all were to no end Eccles. 12. 13. When God created the Trees in Paradice Gen. 1. hee commanded them to bring forth fruit So when he createth a lively faith in any one he commandeth it to bring forth Works And when our Saviour would prove himself to John to be the true Messias indeed he said to his Disciples Tell John what what things you have heard and seen not only heard but seen Matth. 11. 4. So if we will prove our selves to be Christs Disciples indeed we must do that which may be seen as wel as heard Iohn was not onely called the Voyce of a Cryer but a Burning Lamp which might be seen James doth not say Let me hear thy Faith but let me see thy Faith As the Angels put on the shape of men that Abraham
when they are in prison as it is Matth. 25. 41. c. What shall become of him that takes away other mens that robs the poore turns them out of their own house and casts them into prison O remember I beseech you if that servant in the Gospel was bound to an everlasting prison that onely challenged his own debt for that he had not pity on his fellow as his Master had pity on him whither sâ—al they be cast that unjustly vex their neighbours quarrel for that which is none of theirs and lay title to another mans propriety When the Prophet that was slain by a Lyon though an holy man buies so dearly such a slight frailty of a credulous mistaking what shall become of hainous and presumptuous sinners Christians should be like Christ but how unlike to him are these men Christ made himself poor to make them rich but they make many poor to make themselves rich yea they sink others eies into their heads with leanness while their own eies start out with fatness and to fill the other bag they will pare a poor man to the very bones Again many men be unreprovable and yet rejected alas what then shall become of our gluttony drunkenness pride oppression bribery cozenages adulteries blasphemies and of our selves for them If he shall have judgment without mercy that shews not mercy what shall become of subtraction and rapine Psal. 109. 11. Do'st thou not know that with what measure thou metest to others here God will measure to thee again hereafter Mat. 7. 2. And were it not better then to prevent a mischief before then repent you did not when 't is too late O that thou wouldst but fore-think what thy Covetousness will one day cost thee As how will it one day grieve these griping Ingrossers and Oppressors when they shall receive a multiplicity of torments according to the multiplicity of their cruel and unconscionable deeds and to the number also of their abused benefits They will then wish that they had not done so ill nor fared so well upon earth that they might have fared less ill in Hell For if for one sin at the first God plagued a world of men how will he plague one man for a world of sin Consider but these things thou cruel and unmerciful rich man and thou â—anst not choose but tremble If then they be so terrible to hear what will it be everlastingly to feel them If so intollerable to be felt and endured be accordingly careful that thou mayest never feel nor endure them Thou art taking a Voyage to this Kingdom of darknesse and art near upon arriving it were happy if thou wouldst return before thou art at thy journeys end And certainly didst thou but know the place and thy entertainment when thou comest there thou wouldst be bound for heaven steer thy course thitherward and fraught thy self accordingly You know or may know what a rich and brave place Heaven is the Pavement is of Gold the Walls of Jasper garnished with all manner of precious stones the Gates of Pearl c. Revel 21. 22. chap. For I should but disparage it by seeking to describe it But CHAP. LVII EIgthly that I may not be said to set in a Cloud Is he that commanded thee this â—asie and not costly but most gainful service in the World thy Heavenly Father Maker and Preserver yea thy Saviour and Redeemer Is he thy Lord by a manifold Right And thou his Servant by all manner of obligations As First He is thy Lord by the Right of Creation thou being his Workmanship made by him Secondly By the Right of Redemption being his Purchase having bought and ransomed thee out of Hell by his precious Blood where else thou must have been frying in flames to Eternity Thirdly Of Preservation Being kept upheld and maintained by him all we have being at his cost Fourthly Thou art his by Vocation even of his Family having admitted thee a Member of his visible Church Fifthly His also if it be not thine own fault by Sanctification whereby he possesseth thee Sixtly lastly He would have thee of his Court by Glorification that he might crown thee So that thou art every way his Yea he hath removed so many evils from thee and conferred so many good things upon thee that they are beyond thought or imagination then certainly thou art of a sordid and base spirit if thou deniest him so small a matter as the surplusage of thy Estate to the relief of his poor and distressed members for were you loving children indeed though there were no Hell to fear nor Heaven to hope for no torments to dread no rewards to expect yet you would obey your good and loving Father and be the sorrowfullest creatures in the World if yee have but once displeased him onely for the meer love you bear towards him and for the unspeakble love he hath shewed towards you How much more in this case when whatsoever we give to the poor we give it not so much to them as to our selves Dan. 4. 27. Prov. 11. 17. CHAP. LVIII NInthly Is it so that what we give here to Christ's poor members we shall receive again in Heaven with ten thousand thousand fold increase of God himself What wise man then wil not disburse a good part of his Estate even as much as he can well spare this way when it will bring in such benefit Yea one would think the more covetous men are and the more they love their money the more liberal and bountiful this should make them Some love their money so well that they would if possible carry in with them when they dye If so this is the only way The onely means to have the fruit and benefit of our riches for ever is to send them before us into our Heavenly Countrey where we shall have our everlasting habitation Nor can we carry any more of our Wealth with us then what we thus lay out for these earthly things are lost by keeping and kept by bestowing Neither can they and we long continue together seeing either they will leave us in our life time or we shall leave them at the hour of death when all that we possess shall be left behind us and that onely shal be our own which we have sent before us In which respect our riches are fitly compared unto Seed which can no other ways be truly kept then when we seem utterly to lose it for if we keep it in our Garners it will either be spent in the use or in time must corrupt and perish but if we cast it into the ground where it seemeth to rot and to be lost it is the onely way to preserve and keepe it from losing perishing Give then that which you can no otherwise keep that you may receive that which you can never loose for to part with that which you cannot keepe that you may get that you cannot loose is a good bargain Again What