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
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
Though wickednesse be sweet in his mouth though he hide it under his tongue yet his meat in his bowels is turned it is the gall of Aspes within him he shall vomit them up again God shall cast them out of his belly He shall suck the poyson of Aspes and the Vipers tongue shall flay him because he hath oppressed and forsaken the poor because he hath violently taken away an house which he builded not Surely he shall feel no quietness in his belly When he is about to fill his belly God shall cast the fury of his wrath upon him and shall rain it upon him while he is eating He shall flee from the Iron weapon and the bow of steel shall strike him through And the like from vers 5. to the end of the Chapter And so Jeremy 17. He that getteth riches and not by right shall leave them in the midst of his daies and at his end shall be a fool vers 11. Wherefore in any case omit not to restore what thou hast unjustly gotten And that without disputing the point or making thy lust of counsel as they that desire with heed and more surely to see do shut the one eye Do like Abraham who when he was bid to offer his Sonne rose up betime and left his wife at home never making Sarah privy to it lest she should stop him Gen. 22. 6. So do it if it be possible before thy flesh hears of it like Abigal who if she had consulted with Naball whether she should have supplied David with victuals or no the Miser would never have consented so she had perished with her whole family 1 Sam. 25. Paul consulted not with flesh and blood when he went to preach among the Heathen Gal. 1. 16. the case was clear enough having a strict command from God So in this case there needs no deliberation but answer the Devil as that Martyr answered his Persecutors when they offered him both torments and rewards rewardes if he would deny Christ torments if he would not but withall time of deliberation whose answer was In re tam iusta nulla consultatio The case is so clear that I need not study about it Here I might shew you both from the Word and a world of Instances that restoring and giving rather than sinning is the way to grow rich I mean in pecuniary riches see Prov. 11. 24. 28. 27. Mark 10. 29 30. Mat. 6. 33. 2 Cor. 9. 6 9 10 11. 2 Chron. 25. 9. 27. 6. Deut. 7. 13 to 16. 28. 1. to 14 2 King 6. 25. to Chap. 7. vers 17. Psal. 34. 9 10. 37 26 28 112. 3. 37. 3 4 5. Luke 18. 29 30. Mark 4. 24. Hag 1. 2 Chapters Mal. 3. 10 11 12. But if this weary not the Muckmonger it 's well Now this being the case namely that what God gives is chiefly hereafter little at present yea that we may look to be loosers by him at present whereas Satan and the world out bid Christ in respect of outward condition and present pay thus it fals out or this is the issue The worldling cryes a bird in the hand is best hugges his money that he hath God he thinks is not so good a customer or he dares not trust him Yet will this man rather accept a reversion of some great Office or Estaâ—e though expectant on the tedious transition of seven years or on the expiration of anothers life which may prove to be sixty years or more than at present a summe of farre lesse value But what a strange folly is this rather to take the idle vaniâ—ies of this world in hand than faithfully to wait upon Gods promise for an eternal Kingdom of glory in Heaven CHAP. IV. Thirdly The rarest of all remedies is Regeneration As what saith holy David Turn my heart unto thy Law and not to covetousnesse psalm 119. 36. As if a man could not be covetous that sets his heart upon heavenly things nor have any leasure to think upon good so long as he is coverous Let them seek after the earth sayes one that have no right to Heaven let them desire the present who believe not the future As Regeneration is the best physick to purge away melancholy so likewise of covetousnesse As may be seen in Zacheus who before he met with Christ knew nothing but to scrape but so soon as Christ had changed his heart all his mind was set upon giving and restoring Luk. 19. 8. He was as liberal in almes and restitution when he was become a Convert as possibly he was unjust and unmercifull when he was an usurer And the like of all other sinnes Paul was not a more hot and fiery enemy to Christ when he was a Pharisee than he was a shining burning and zealous Preacher when he was an Apostle When any man is born anew and better never be born than not to be born again there will be new vertues arise in the room of old vices Heretofore thy soul hath been an Idolatrous Temple if the Ark of God that is his Holy Spirit once enter into it Dagon that is the works of darknesse will down and soon moulder away For both cannot stand together 1 Sam. 5. 3. especially covetousnesse will be chashâ—ired Yea God hath set Religion and covetousnesse at such variance that they cannot possibly reign in one person No man can serve God and â—ammon Luk. 16. 13. He that loveth this world the love of God dwelleth not in him I Joh. 2. 15. Wherefore as we desire to have peace in the end let piety be our race 'T was Marcus Aureliâ—â— his dying counsel to his Sonne Commodus that if he would live quietly he should live justly if he would dye peaceably he should live uprightly Now if covetousnesse be once cashiered by Regeneration have a man much or little he will not be overmuch troubled at it The godly man hath sufficient though he have no wealth even as man in innocency was warm and comely though without cloathing A small thing vnto the just man is better than great riches to the wicked and mighty Psal. 37. 16. The reason is the one hath his sight to see clearly his happinesse in having what is best for him and is content to be poor in outward things because his wealth and purchase is all inward â—he other by a just judgment of God is so blind that he cannot see when he is well but thirsts so after other mens goods that he takes no pleasure in his own His heart is glewed to the world or rather to his wealth and an object too near the eye cannot be seen yea be it but the breadth of a penny it will hide from the sight the whole half heaven at once Covetousnesse is like the Albugo or white spot in the eye that dimmes their understandings and makes fools even of Achitophels leaving them never an eye to see withall according to that of Moses A gift blindeth the eyes Exod. 23.
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
minde was strangely altered before he was all for getting now he is all for giving This was not the first day that he seemed rich to others but this was the first day he seemed rich to himself Riches bring contention Godlinesse brings contentation Gain hath often hurt the getters piety and Godlinesse is profitable to all men and for all things I Tim. 4. 8. Godlinesse is the most profitable thing in the world because it maketh all things else profitable And it is for want of Piety and Godlinesse that the covetous mans riches no whit profit him Godlinesse setteth such a glass before the eyes of them that possesse the same that it will make a shilling seem as great as a pound a Cottage thought as sumptuons as a Palace a Plow seem as goodly as a Scepter so that he which hath but twenty pounds shall be as merry as he who hath an hundred and he who hath an hundred shall be as â—ocond as he who hath a thousand and he who hath a thousand shall be as well contented and think himself as rich as he who hath a million Even as Daniel did thrive with water and â—ulse as well as the rest did with their wine and junkers Godliness is called by the Apostle great gain 1 Tim. 6. 6. And well it may for it gains God and with him his blessing upon all things else He saith also That bodily exercise profiteth little but godliness is profitable for all things 1 Tim. 4. 8. But shall I shew you in some Particulars how gainfull and profitable it is and how it brings the blessing of God upon all or rather all Gods blessings upon him that is godly CHAP. VII The particular Benefits and Priviledges of Grace and Godlinesse above all worldly commodities are innumerable I 'le name only Nine that you may the better remember them There is nothing wherein men usually rejoyce but the godly more than find it in Christ. First Does any man desire or glory in Knowledge In him are hid all the treasures of wisdome and knowledge Col. 2. 3. I desire to know nothing among you but Jesus Christ and him crucified 1 Cor. 2. 2. This is eternal life to know thee the only God and whom thou hast sent Jesus Christ John 17. 3. Secondly Does any man desire or glory in Honour and Nobility Believers are more Noble than any other men Act. 17. 11. The righteous is more worthy than his neigbour Prov. 12. 26. 28. 6. The best Nobility is the Nobility of Faith and the best genealogie the genealogie of good works The only true greatnesse is to be great in the sight of the Lord as John Baptist was Luk. 1. 15. Whence it is that David thought it not so happy for him to be a King in his own house as a door-keeper in Gods house That Solomon preferred the title of Ecclesiastes before the title of the King of Jerusalem That Theodosius the Emperour preferred the title of Membrum Ecclesiae before that of Caput Imperii professing that he had rather be a Saint and no King than a King and no Saint And that godly Constantine rejoyced more in being the Servant of Christ than in being Emperour of the whole world And indeed Gods servants are the only worthies of the world for Christ hath made them spiritual Kings Rev. 1. 6. So happy are they as to have this high honour and dignity given them Yea so soon as regenerate we are made Sons to a King 2 Cor. 6. 18. Brothers to a King Heb. 2. 11. Heires to a King Rom. 8 17. Even to the King of glory Joh. 17. 22. Rom. 8. 18. 2 Cor. 4. 17. Nor are we his Sons only but he accounts us his precious Jewels Mala. 3. 17. And repures us his intimate Friends Joh. 15. 14 15. Our Friend Lazarus saith Christ Joh. 11. 11. O what an high and happy condition is this for mortal men to aspire unto that the God of Heaven should not be ashamed to own them for friends that before were his cursed and mortal enemies By nature we are like Nebuchadnezer no better than beasts grazing in the forrest but when grace once comes we are like him restored to his reason and high dignities Dan. 4. 29. to the end Or like Manasses brought out of a loathsome Prison to be King of Jerusalem 2 Chroâ— 33. 11 12 13. Thirdly Does any man glory in riches Christ is an unexhaustable treasure never failing and of his fulness have all we received Joh. 1. 16. Nor are these transitory riches though these we have also when God sees them good for us For riches and treasures shall be in the house of the righteous Psal. 112. 3. but we have heavenly and spiritual riches that true Treasure that is infinitely better than silver or gold and more precious than Rubies Pearles or any the most precious stones Yea it surpasseth all pleasure and prosperity strength honour or felicity It is more sweet than the Honey and the Honey-comb yea all the things thou canst else desire are not to be compared to it Length of daies is in her right hand and in her left riches and honour Her waies are waies of pleasantnesse and all her paths are peace She is a tree of life to them that lay hold upon her and happy is every one that retaineth her as Job David and Solomon will insure you Job 28. 13. to 20. Psal. 19. 10 119. 103. Prov. 3. 14 to 19. 8. 10 11. Eccles. 9. 16. Yea lastly Heaven it self is made sure to every gracious soul for her Patrimony Mat. 5. 3. to 12. Now consider before we go any further how poor a clod of earth a Mannour is how poor an inch a Shire how poor a span a Kingdom how poor a pace or Acre the whole earth And yet how many have sold their bodies and souls and consciences and Heaven and eternity for a few grains of this dust Only with Believers it is otherwise they consider that commodities are but as they are commonly valued And because transitory things in the next life bare no value at all and because there is nothing firm under the firmament They hold it very good covering what they may have and cannot leave behind them And though others most loye what they must leave and think that money will buy any thing like foolish Magus Act 8. 18. Or the Devil who presumed that this bait would even catoh the Son of God Yet the wise and religious can see no reason why it should be so doted upon as it is But Fourthly Does any one desire or glory in Liberty Christ hath delivered us out of the hands of all our adversaries and enemies Luk. 1. 71 74. As namely from the Law Gal. 5. 18. Rom. 6. 44. From sinne 1 Joh. 2. 1 2. From death Joh. 8. 51. 5. 24. And from the Devil with all the powers of darknesse Heb. 2. 14. Rom. 8. 35. to the end Or Fifthly Is it safety from fear
the truth and the life John 14. 6. The resurrection and the life John 11. 25. Or more particularly thus In the first place He gave us our selves and all the creatures to be our servants yea he created us after his own Image in righteousnesse and holinesse and in perfect knowledge of the truth with a power to stand and for ever to continue in a most blessed and happy condition and this deserves all possible thankfulnesse But this was nothing in comparison For when we were in a sad condition when we had forfeited all this and our selves when by sinne we had turned that Image of God into the Image of Satan and wilfully plunged our souls and bodies into eternal torments when we were become his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto He did redeem us not only without asking but even against our wils so making of us his cursed enemies servants of servants sons of sons heirs and coheirs with Christ Gal 4. 7. Here was a fathomlesse depth a wonder beyond all wonders 2. But that we may the better consider what an alms or boon God gave us when he gave us his Son Observe that when neither Heaven Earth nor Hell could have yielded any satisfactory thing besides Christ that could have satisfied Gods justice and merited Heaven for us then O then God in his infinite wisdom and goodnesse did not only find out a way to satisfie his Justice and the Law but gave us his Sonne his only begotten Son his only beloved Son out of his bosome And his Son gave himself to die even the most shamefull painfull and cursed death of the Crosse to redeem us that whosoever believeth in him should not perish but have everlasting life John 3. 16. The very thought of which death before he come to it together with the weight and burthen of our sinnes put him into such an Agony in the Garden that it made him to sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sonnes of men on earth and Angels in Heaven Wherefore O wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse than lost souls and to bring salvation to us even against our wils The Lord Jesus Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8. 9. Even the eternal God would die that we might not die eternally O the deepnesse of Gods love O the unmeasurable measure of his bounty O Son of God! who can sufficiently expresse thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save us 3. And which is further considerable It cost God more to redeem the world than to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six daies to finish it the Redemption of man cost him three and thirty years In the Creation of the world he did but only speak the word in the Redemption of man he both spake and wept and sweat and bled and died and did many wonderfull things to do it Yea the saving of one soul single is more and greater than the making of the whole world In every new creature are a number of Miracles a blinde man is restored to sight a deaf man to hearing a man possest with many Devils dis-possest yea a dead man raised from the dead and in every one a stone turned into flesh in all which God meers with nothing but opposition which in the Creation he met not with What shall I say God of his goodnesse hath bestowed so many and so great mercies upon us that it is not possible to expresse his bounty therein for if we look inward we find our Creators mercies if we look upward his mercy reacheth unto the Heavens if downwards the earth is full of his goodnesse and so is the broad Sea if we look about us what is it that he hath not given us Air to breathe in fire to warm us water to cool and cleanse us cloathes to cover us food to nourish us fruits to refresh us yea Delicates to please us Beasts to serve us Angels to attend us Heaven to receive us And which is above all Himself and his own Son to be injoyed of us So that whethersoever we turn our eyes we cannot look besides his bounty yea we can scarce think of any thing more to pray for but that he would continue those blessings which he hath bestowed on us already Yet we covet still as though we had nothing and live as if we knew nothing of all this his beneficence God might have said before we were formed Let them be Toads Monsters Infidels Beggars Cripples Bond-slaves Idiots or Mad men so long as they live and after that Castawayes for ever and ever But he hath made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and only Inheritance even to remain in blisse with him for ever yea thousands would think themselves happy if they had but a piece of our happinesse For whereas some bleed we sleep in safety others beg we abound others starve we are full fed others grope in the dark our Sun still shines we have eyes ears tongue feet hands health liberty reson others are blind deaf dumb are sick mained imprisoned distracted and the like yea God hath removed so many evils from us and conferred so many good things upon us that they are beyond thought or imagination For all those millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall to eternity of which we could not well want any one Christ hath purchased of his Father for us and yet God the Father also hath of his free grace and mercy given us in giving us his Son for which read Psal. 68. 19. 145 15 16. 75 6 7 Yea God is many times working our good when we least think upon him as he was creating Adam an help meet for him when he was fast asleep And as much do we owe unto God for the dangers from which he delivereth us as for the great wealth and dignities whereunto he hath alwaies raised us CHAP. XV. But the better to illustrate and set out this Love it will be good to branch it out into some more Particulars As First Call to mind all these external inferiour earthly and temporal
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
and the most that can be made of these things Whereupon St. Austin thus exhorts Si vis esse mercator optimus faenerator egregius da quod non potes â—etinere ut recepias quod non poteris amittere da modicum ut recipas centâ—plum da tempotalem possessionem ut consequaris here ditalem aternan Wouldest thou be a good Merchant a great Vsurer give that thou canst not keep that thou maist receive that which cannot be lost Give though but a little that thou maist receive a thousand sold give thy earthly goods that thou maist obtain eternall life though indeed this giving is rather a receiving then a giving a receiving of treasure for trash and for things that cannot be kept a treasure that cannot be lost as another hath it Nor do the poore so much gain by what we give them as we do The deeds of the charitable do far more profit the giver then the receiver and he who gives an almes doth himself a greater almes Neither is it so much given as laid up for we may truly say what I gave that I have what I kept that I lost as one caused it to be set upon his gravestone What the charitable man gives here is but sent for he shall receive it again by Bill of Exchange in Heaven and that with unspeakable increase Yea it shall be a notable advantage to us at the hour of death for when all other riches shall fail what we have bestowed this way shall let us in to heave God freely cronwing his own grace in us Make your selues friends of the MaÌ„mon of unrighteousness that when ye faile they may receive you into everlasting habitations Luke 16. 9. The poore saith Gregory Nicen are appointed Potters to let their rich Benefactors into Heaven So that to give much is to keep much and that what would otherwise be lost by keeping the charitable man keeps by loosing And so proves richer under ground then ever he was above it which makes one say He is not wise who knowing he must hence In worldly building maketh great expence But he that buildeth for the world to come Is wise expend he never so great a summe And another he shall depart a beggar out of this world who sends not a portion of his estate before him unto eternall blisse Nay it manifestly proves that heaven is none of our Countrey if we will send none of our wealth thither before us Or rather that we thinke Heaven nothing worth when we will not give a little base pelse to compasse it CHAP. XXX But if giving might not properly be called gaining why is it compated to sowing Experieence proves that if we keep our seed by us it will corrupt but cast it into the earth we shall have it againe with manifold increase A man treasures up no more of his riches thou what he contributes in almes The foole in the Gospell filled his barnes in filling the bellies of the poore he had done more wisely I confesse this is a point of Doctrine which the world will not receive let God say what he will 〈◊〉 godly Chrysostome both affirmes and proves that the rich are more beholding to the poore then the poore to the rich The poor receive onely a single almes the rich have returned them an hundred-fold here and everlasting happinesse hereafter Mat. 5. 7. 25. 35. Luke 16. 9. wherein the prayers of their poore suppliants carry no small stroak For which see Cor. 9. 11. to 16. The poore are but the ground into which these seeds are cast But we are the Husbandmen who disperse and scatter them Now as the seed is chiefly for his benefit who soweth it and not for the benefit of the ground into which it is cast so the poor have but the present use and possession of this seed of almes-deed but the benefit of the crop or harvest belongeth to those good Husbandmen who sow in these grounds the seeds of their beneficence Again the poor receive onely things transitory and but of small 〈◊〉 but they that give things spirituall and eternall most inestimable and heavenly riches Why say we then we give to the poor when as it may more truly be said that we give unto our selves rather then unto them Dan. 4. 27. Prov. 11. 24. Why then should we thinke the poor so mightily bound and beholding unto us for our scrape and superfluius reliques or that we do such a meritorious businesse whenwe largely relieve them And not rather thinke our selves beholding unto them and to God for them seeing they are the occasions of such inestimable gaine for such trifling disbursements as Austine speaks And to speak rightly giving is not more an act of Charity then of Christian policy since we shall not onely receive our own again but have a far greater return then can be expected upon an adventure to the East Indies Since we are more happy that there are poore upon whom we may exercise our charity then they are that there are rich who do relieve their wants though with never so great supply for as Austine speaks if there were not some to receive thine alms thou couldest not give Earth and receive Heaven Wherefore give thanks unto him who hath given thee means by such a small prise to procure a thing so precious Besides we may boldly aver with Chrysostom that without poverty riches would be unprofitable As consider that if with Adam and Eve we had a whole world but no body to make ready provision and to attend upon us nor do any thing for us what joy could great men take of their riches if there were not poore men to do mean offices for them what low imployments should the highest be forced to descend unto if there were no inferious to perform them How then should not a considerate man love be liberall to them and exceedingly bless God for them and not do as do the most scorne them and not think them worthy a familiar-wordâ—râ— courteous look CHAP. XXXI And certainly he wants both grace and wit who does not admire the bounty and goodness of God in that he hath offered us the opportunity of such sowing such reaping yea O Lord what are we that thou shouldst give us plenty of all things here also which unto them thou hast denied so that every way it is as our Saviour tells us a more blessed thing to give then to receive which the Apostle would have us to remember Acts 20 34 35. Yet no reason can we alleadge on our behalf but O the depth Rom. 11. 33. Wherefore do thou O my God and Redeemer inlarge my heart with thankfulnesse and implant this grace in my heart O make me liberall of my mony as thou wast of thy blood O let me have an heart to give Food and Rayment to those for whom thou gavest thy self a ransome Yea of all other graces inlarge my heart with Christian Charity and compassion since it is a grace so
universally profitable and withall so amiable As O the loveliness and profitableness of this Christian grace For to do good to the poore is more then a treble good it pleasures them most of all pleasures the doer for it brings blessings upon their Soules Bodies Estates Names Posterity it increaseth their reward causes the poore to pray for and praise God for us and also others to glorifie him it is an odour that smelleth sweete a sacrifice acceptable and pleasant to God who will fulfill all our necessities through his riches with glory in Jesus Christ as the Apostle delivers it Phil. 4. 16. to 20. VVhence that great praise of it 1 Cor. 13. 13. Now abides Faith Hope and Charity but the chiefest of these is Charity Whence Sozomen calls it â—a sure toaken of a most vertuous mind and Lallantius a principall vertue and Calvin the chiefest office of humanity amongst us and Aretius the most elegant ornament of a Christian life and the holy Ghost a never failing grace 1 Cor. 13 8. whence also it is so highly commended in the Saints in all ages As how is Abraham commended for his hospitality and almes-deeds And Lot Corunelius of whose almes there was in the presence of God a memorandum made Acts 10. 31. and Darcas whose good works and almes-deeds were to be seen and shown when she has selfe was not and the poore could not tell how with patience to take her death she had done so much good for them all the time of her life Acts 9. 36. 39. And those Christians Acts 11. 29 30. for the care they had of the poor in the Apostles time Acts 2. 45. Thus the Macedonians are highly commended and much honoured for their freenesse and forwardnesse in relieving of the poor brethren at Jerusalem as is seen upon record Rom. 15. 26. And again 2 Cor. 8. 1 2 c. And the like of the Philippians and many more whom I must passe over in silence CHAP. XXXII And as bounty is the most beneficiall grace and giving the greatest gaine in every respect For almes to the poore is like powring a paile of water into a dry Pump that fetcheth up much more then was put in So coutrariwise to be unmercifull to the poor and hard-hearted or to wrong them whereby to enrich our selves is alike heynons sin and the ready way to want here and to find no mercy hereafter as might most plentifully be shewâ— Prov. 22. 16. James 2. 13. It is said Prov. 11. He that with-holdeth more then is meet shall surely come to poverty ver 24. And so Ver. 25 26. He that with-draweth his corne the people shall curse him but blessings shall be upon the head of him that selleth corne And Prov. 58. He that giveth unto the poor shall not lacke but he that hideth his eyes shall have many a curse vers 27. And Prov. 22. 16. He that oppresseth the poor to increase his riches and he that giveth to the rich shall surely come to poverty Give then that you may never want hide not your eyes that you may not inherite many a curse But of this by the way onely for I would have you specially to take notice that if we shew no mercy here if we will not heare the suits of the poor when they crave of us for reliefe neither will God give us audience when we shall sue unto him hereafter According to that Prov 21. 13. Who so stoppeth his eares at the cry of the poor he also shall cry himselfe and not be heard Yea he shall have judgement without mercy that shewes no mercy James 2. 13. For whereas to those that have sed the hungry cloathed the naked visited the sicke c. Christ shall say Come ye blessed of my Father c. Contrariwise to those that have not done these duties he shall say depart from me ye cursed into everlasting fire prepared for the Devill and his Angels For I was an hungred and ye gave me no meate I was thirsty and ye gave me as drinke I was a stranger and ye tooke me not in naked and ye cloathed me not sicke and in prison and ye visited me not â— For inasmuch as ye did it not to my poore members ye did it not to more So these shall go away into everlasting punishment but the other into life eternall Matth. 25. 31. to 47. Where are two things considerable They to save their purses would not be at a little cost for the poore while they lived and what have they got by it Now they are dead bâ—t first an everlasting separation from Gods blisfull presence and thâ—se unutterable joyes before mentioned and to be for ever coâ—fined in a bed of quenchlesseâ—flames For this departure is not for a day noâ— for years of dayes nor for millions of yeares but for eternity into such paynes as can neither be expressed nor conceived There shall be no end â—f plagues to the wicked and unmercifull Math. 25. 41. Mark 9. 44. Their worme shall not dye neither shall their fire be quenched Isa. 66. 24. Neither is the extremity of paine inferiour to the perpetuity of it Rev. 19 20. â—0 14. 18. 6. 2 Pet. 2. 4. Heb. 10. 2â— Jude 6. The plagues of the first death are pleasant compared with those of the second For mountaines of sand were lighter and millions of yeares shorter then a tythe of these torments Rev. 20. 10. Jude 7. The pain of the body is but the body of paine the anguish of the soule is the soule of anguish For should we first burn off one hand then another after that each arme and so all the parts of the body it would be deemed intolerable and no man would endure it for all the pleasures and profits this world can afford and yet it is nothing to that burning of body and soule in Hell Should we endure ten thousand yeares torments in Hell it were grievous but nothing to eternity should we suffer one paine it were miserable enough but if ever we come there ouâ— payns shall be for number and kinds infinitely various as our pleasures have been here Every sense and member each power and faculty both of soul and body shall have their severall objects of wretchednesse and that without intermission or end or ease or patience to endure it Luke 12. 5. 16. 24. Matth. 3. 12. Yea the paynes and sufferings of the damned are ten thousand times more than can be imagined by any heart under heaven It is a death never to be painted to the life no pen nor pensill nor art nor heart can comprehend it Mat. 18. 8 9. 25 30. 2 Pet. 2. 4. Isa. 5. 14. 30. 33. CHAP. XXXIII Now what heart would not bleed to see men yea multitudes run headlong into these tortures that are thus intolerable daâ—ce hood-wink'd iâ—to this perdition O the folly and madnesse of those thaâ— prefer earth yea hell to heaven time to eternity the body before the
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
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
folly is it saith Chrysostom there to leave thy Wealth whence thou art a departing and not to send it before thee whither thou art going To leave lose thy riches in thy Inn the place of thy Pilgrimage and not to transport it into thine own Country and Mansionâ—house where thou art ever to reside let thy Goods bee where thy Countrey is Let us imitate herein wise Travellers who being in a strange and dangerous Countrey will not carry their Riches and Treasures about them because they be then in danger by thieves and enemies to be spoiled of them hazarding also therewith the loss of their lives but deliver them rather to the Agents and Factors of sufficient Merchants dwelling in their own Countrey that so taking from them Bills of Exchange they may receive them at their coming home The best means of transporting them thither is to put thy money into the Lords Treasury to deliver it unto the poor who like trusty Porters will carry it for us whereas if we carry it our selves it will like heavy burthens hinder our journey like the Camels Bunch keepe us from entering into the straight Gate whereas if the poor whom God hath appointed for this service carry it for us we shall avoid the trouble and escape this danger Our Wealth can never do us so much good as when it helps us in our way to Heaven where there is no use of such transitory things for there the valuation of Gold ceaseth Riches are of no use there and in Hell it was a drop of water that the Churl wished for not a Bag of Gold nor a Lordship of many Acres he had too large an Inheritance of them before Wherefore ye rich men yea all men to the utmost of your ability do that good before death which may do you good after death as Austin speaks put a good part of your Goods even as much as you can wel spare from your own use and for the well furnishing of your Journey into the hands of the poor whom Christ hath appointed as his Agents and Factors and so it shall most surely be repaid with infinite encrease here if we need it however having finished our Pilgrimage and safely arrived at our heavenly home when Death hath spoiled us of all the rest we shall most richly be provided And this is the right course to make us friends of the unrighteous Mammon unto which our Saviour perswadeth us Luke 16. 9. This is to play the wise Stewards that when by Death we are thrust out of our Stewardship we having discreetly laid out our Master's Goods may be joyfully received into those everlasting Habitations Nor will it so much grieve a good man at the upshot of all that he hath been a poor Treasurer as joy him that he hath been a good Steward Yea it will be the sweetest and joyfullest saying that ever our ears did hear when Christ shall say to us as you heard before Come ye blessed of my Father and inherit the Kingdom c. This will far more rejoice thy soul then it does now refresh the others body Again Is there any place so safe as Heaven where no thief comes where no Plunderer comes where no rust comes Is there any place like that Or can you put it into a better and safer hand then into the hands of God himself If then you wil lay it where you may be sure to have it forth-coming put it into Gods hand â—ay it up in Heaven But if thou wilt not or if contrariwise thy onely care is to hoard up Riches upon the earth this does plainly shew that this World is thy native home and Countrey and that thou hast no right or inheritance in the Heavenly Canaan As how is Heaven our Countrey when as we will send none of our Wealth thither before us CHAP. LIX BUt many to save their purses will object that they are poor themselves and have nothing to spare them when they want relief And many of them speak more truly then they are aware for though they abound with earthly Riches yet are they bare and beggarly in respect of the chief riches and spiritual Treasure though they are rich in goods yet are they poor in Grace poor in Love towards God and their Neighbours poor in Faith and Obedience and poor in Pity Mercy and Compassion towards their Brethren which makes them so niggardly and close handed that they wil part with nothing for their relief They have not for the poor a few scraps to preserve them from perishing with hunger but they have enough for themselves to pamper their bellies and with the Rich Glutton to fare deliciously every day They have enough to entertain their rich friends with superfluous pomp and plenty and they they will not leave to their own appetite but press them with their importunity to eat still more when already they have eaten enough and too much but to the poore they will not allow some poor pittence to keep them from famishing They who make no spare of their most costly Wines but swallow them down themselves with great excess and provoke yea even compel others to drink of them unto drunkenness will not give a little small drink to the poor members of Jesus Christ to quench their thirst they have not for the poor some worn and cast Apparel to cover their nakedness and keep their bodies from the injuries of Wind and Weather but they have enough not onely for their own use but also for pride and ostentation their Chests full thrust with rich Clothing and their Wardrobes thorowly furnished with gorgeous Garments which serve for little other use then to keepe those from sloath and idleness that keep them from moulding and Moth-eating And whereas they have no course Clothes to cover naked Christ they have costly Ornaments of Arras and Tapastry for their walls Finally They have not a few pence to spare for the relieving of naked and hungry Christ be hee in never so extream necessity but they have many shillings and pounds to spend wastfully and riotously upon Dicing and Gaming vain Sights and obscene Stage-playes and so upon all other sinful pleasures and worldly delights which their carnal appetites can any way desire But what a fearful reckoning have these men to make at the day of Judgement when they give in their accounts unto God And with what indignation will Christ look upon them who have thus meanly and basely regarded him Then they wil have the wit or cause to wish that they had not thus occasioned Christ to deal with them as they have dealt with him and his But there is no perswading them to believe that are ordained to perish But say thou hast but a small pittance of this Worldâ—s goods and not such plenty or superfluity as is before spoken of yet oughtest thou out of that little thou hast to spare somewhat to relieve those that are in extream necessity either by selling what thou
hath enjoined thee to bestow and by the utter neglect and contempt of his Commandment Or that God will regard and feed thy Children who hast neglected his and suffered them to pine and perish for want of Relief No the onely means to obtain God's blessing upon thy self and thy posterity is to obey his Commandments to trust him upon his word to give liberally unto the poor for the righteous man who is merciful and lendeth not onely himself but his seed also is blessed Psal. 37. 26. He doth not say That his children shal live in a rich and pompous Estate for so they may do and yet with the rich Glutton be everlastingly condemned yea they may be wasters and prodigals who wil wickedly and riotously spend what thou hast as wickedly gotten and reserved yea it may be this Worldly Wealth which thou leavesh them may be the means of furthering and encreasing their everlasting ruine and fearful condemnation As how commonly does the leaving great Estates to children which the rich Father minds not make them so much the greater sinners and to spend their dayes in pride pleasure idleness uncleanness tâ—â—anny oppression and in all excess of Wickedness but that they shal have Gods blessing upon that which they enjoy which whether it be less or more wil make it sufficient and so sanctifie it to their use that it shal be unto them a pledge of God's love and a pawn or earnest penny of their eternal salvation Whereas if we will not so far forth trust God as we would one another if we will give nothing for God's and for Christ's sake who have given us our selves and all we have just it is he should suffer us to beg ourselves and have our children beggars permitting none to extend mercy towards them as he hath peremptorily threatned Psalm 109. 10 to 17. As without God's special Providence Blessing and gracious Guidance thine and their Estates is subject to such innumerable casualties that our of the highest flow of plenty they may easily be brought to as great an ebb of want and penury They may be oppressed by those who are more mighty or be defrauded by those that are more crafty the States displeasure or their own faultiness may turn them out of all or in this cunning Age wherein there are none more skilful to build strongly then others are to undermine and supplant there may some crack or flaw be found in their Title and so for want of words or letters to carry it thy Children may be deprived of the benefit of thy care and providence But if God take the care and charge over them he is such a faithful and powerful Guardian and Protector that none shall be able to wrest their portion and patrimony out of his hands CHAP. LXI BUt admit wee were assured that the goods which we spare from the relief of the poor and leave to our children should prosper with them and make them great on the earth yet were there no reason why for this we should neglect these works of mercy For why shouldst thou love thy children better then thine own person and in providing for them neglect thy self Yea why shouldst thou prefer their Wealth before thine own soul and their flourishing Estate in the World which is but momentary and mutable before the fruition of those joys which are infinite and everlasting What comfort wil it be unto thee if for getting 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 heat But this is the case with which I will conclude First the gain of giving is inestimable God and Christ who are owners of the whole World hath promised we shall be repaid with the increase of an hundred fold here and ten thousand thousand fold in Heaven and that our children and posterity shall reap the fruits of our benevolence And Secondly The security is beyond all exceptions for we have God's Word and Hand-writing for it even express Testimonies Precepts and Promises out of both Testaments who is so true of his word that he never failed a tittle in the performance thereof and also all-sufficient to perform Nihil promittit non reddit fidelis ille factus est debitor esto tu avarus exactor as Austin on Psal. 32. Only herein lyes the defect in this Atheistical age most men believe not that there is a God or if so they wil not or dare not trust him so far as they would do a man whom they take to be able and honest This must of necessity be the main and only reason why men are no more liberal to the poor As for instance If a man of Worship or Credit should speak or write to one of us and wish us to disburse such or such a sum of money to the poore about us and he would take it as his own Debt and not onely pay it us again but take it as a great favour We would willingly do it without any reluctancy yea rather then fail we would borrow it though we had our selves many children yea there is no man when he sows his ground thinks that it is lost and cast away or so buryed in the Earth that he shal never see it more No he lookes that that should bring him in a great deal more and pay him with overplus for all his cost and this hope makes him prodigal of his Seed so that it shal have as much by his good wil as the ground can bear or bring forth And does not this plainly prove that we wil give credit to a man's Word or Bond yea that we wil trust the very ground itself rather then take God's or Christ's Bond or the Bible-Security You know the place wel enough where God hath given his Bill to you for the re-payment of what you give to the poor Prov. 19. 17. He that giveth to the poor lendeth to the Lord and that which he hath given he will repay him again Lo brethren the bil of Gods own hand as I may call it in which he hath both acknowledged the Debt and promised payment Be it known unto all men by this present promise That I the Lord God of Heaven Earth do won and acknowledge my self to be indebted to every merciful or liberal man all those sums of money which he hath bestowed or shal bestow in relieving the distressed to be paid back unto him whensoever he shal demand it for a Bond or Bill that names no day of payment binds to pay it at demand and to this payment wel and truly to be paid I bind my self firmly by this present promise sent sealed and delivered by Solomon my known Secretary or Scribe So that not to give readily upon this consideration is to proclaim the Lord an insufficient or a dishonest Pay-Master either
of the Poor But as John could onely Baptize with water so I can but teach you with Words and when God withholds his contemned Grace Paul himself cannot move a soul. If the Holy Ghost shall set it home to your hearts that you may so meditate on what hath been spoken and so practise what hath been prescribed that God in Christ may be pacified your sins by free grace pardoned and your souls eternally saved That while you are here you may enjoy the peace of God which passeth all understanding Philip. 47. and when you depart hence you may arrive at the Haven of all happiness in Heaven where is fulness of joy and pleasures for evermore blessed and happy are yee Psal. 16. 11. Which being my praier and hope I shall not onely take my work off the Loom or turn my Pinnace into the Harbor by making a conclusion of this subject as well considering that those who are most insatiable in other things will soonest be cloied with Mannah but likewise take leave of the Press and that for these Reasons First according to my scantling I have said something if not sufficient in one or other of my Six and thirty Pieces to each soul seduced or afflicted Secondly which would by the Reader be considered As he gathers that reads so he spends that writes and who so spends ere he gathers shall soon prove Bankrupt Thirdly because the Bow that is alwaies bent will soon grow weak and sluggish Fourthly I have bestowed so many years and taken so much pains in gleaning ears of corn with Ruth grinding at the Mill with Samson in binding Sheaves carrying to the Mill Barn Garner in threshing Winnowing Garbling Kneading it into Paste making it into Loaves and baking it into Bread that so I might have fine Manchet to set before you my most welcome Guests that with Martha in entertaining her Saviour I have wearied my self And the truth is no mony could have hired me to have taken the pains had not an earnest desire and hope of the common good continually spurred me to go on Onely for this cause and the great pleasure I have taken in the work or imploiment I would not for a world have been debarred from it This may seem a Paradox but it is the immediate gift of God to those that he imploies in such his service thus to counterpoise their labour with more then answerable delight Now unto the King Everlasting Immortal Invisible unto God onely Wise be Honour and glory for ever and ever Amen 1 Tim. 1. 17. If you cannot remember all that I have said yet at least remember what the Holy Ghost says in these ensuing places Godliness is profitable for all things and hath the promises both of this life and of the life to come 1 Tim. 4. 8. The Lyons do lack and suffer hunger but they that seek the Lord shall want nothing that is good Psalm 34. 9 10. Many sorrows shall be to the wicked but he that trusteth in the Lord mercy shall compass him about on every side Psalm 32. 10. He that giveth to the poor shall not lack Prov. 28. 27. All things shall work together for the best unto those that love God Rom. 8. 28. FINIS The sad and doleful Lamentation of ORIGEN after his Fall Set up as a Sea-Mark to make others beware of doing the least Evil that good even the greatest good may come of it Being much affected with this Example of Origen as deeming it exceeding rare remarkable forcible to make others beware I have much desired that some Stationer would print it with some other small piece for the common good and thereupon I engaged first one and after that another who were to print Spira that they would add this of Origen unto it leaving my Copy with them but neither of them kept their promise because forsooth that of Spira alone would sell for six pence and both together for no more A solid reason while a little gain shall be more stood upon then the glory of God and good of Souls Yet this is the worlds method and as common as cursed and barbarous All which considered none of them I hope can justly blame me for filling up the void pages of this sheer with that which may pleasure thousands For I dare say there is not one Reader of fourty that have formerly met with the same in any Author IN the days of Severus lived Origen a man famous for Learning and in mental excellencies most rare and singular he was bold and servent under the reign of Severus Maximinus and Decius in assisting comforting exhorting and cherishing the Martyrs that were imprisoned with such danger of his own life that had not God wonderfully protected him he had bin stoned to death many times of the heathen multitude for such great concourse of men and women went daily to his house to be catechised and instructed in the Christian Faith by him that Souldiers were hired of purpose to defend the place where he taught them Again such search sometimes was set for him that neither shifting of place nor Countrey could hardly serve him In which laborious travels and affairs of the Church in teaching writing confuting exhorting expounding he continued about fifty two years unto the times of Decius Gallus divers and great persecutions he sustained but especially under Decius in his Body he sustained Bonds and Torments Rackings with Bars of Iron stinking and dark Dungeons besides terrible threats of Death and Burning all which he manfully and constantly suffered for Christ Yet at length like an Isickle he that could endure the rough Northern wind of Persecution wel enough melted with the heat of the Sun sweet Allurements and fair Promises of Satan and his Adherents his own flesh also proving a treacherous Solicitor For in the end being brought by the Idolatrous Infidels to an Altar of theirs he shamefully condescended to offer Incense the reupon in manner as followeth by his own Confession When faith he I sought to allure win these Idolaters by cunning means to the knowledge of the Son of God after much sifting they promimised me unhappy man that they would by crafty conveyances avoid the subtilty of Satan and be baptized But being ignorant and unskilful in their divers cunning slenghts they together with the Devil undermined my simplicity and Satan turning himself into an Angel of light reasoned with me that same night saying When thou art up in the Morning go on and perswade them and bring them unto God and in case they demand ought of thee so they will hearken and condescend unto thee do what thou shalt think necessary without staggering at all at the matter to the end many may be saved And again the Devil going before to prepare the way whetted their Wits to devise mischief against me silly Wretch and sowed in their minds hypocrisie dissimulation and deceit But I O unhappy creature skipping out of my Bed at the dawning of