workes wherein it is exercised towards the poore that he preferreth them before the outward act of religious duties Hos 6. 6. I desired mercie and not sacrifice This Hos 6. 6. is the oblation which he chiefly requireth wherwithall Eleemosyna est non tantum pro sacrificio sed prae sacrificio saith the Hypocrite shall I come before God and bow my selfe before the high God shall I come before him with burnt offrings with calues of a yeare old will the Lord be pleased with thousandes of rammes or with ten thousands of riuers of oyle shall I giue my first borne for my transgressions and the fruite of my body for the sinne of my soule No none of all these saith the Prophet but if thou wouldest be accepted of God I will tell thee what he requireth Mich. 6. 6. 8. of thee to doe iustly and to loue mercie and to walke humbly with thy God Mich. 6. 6. 8. This hee esteemeth the most acceptable sacrifice To doe good and communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. This is the fast Heb. 13. 16. that he delighteth in to deale thy bread to the hungrie and that thou bring the poore that are cast out into thy house when thou seest the naked that thou couer him and that thou hide not thy selfe from thine owne flesh Esa 58. 6. 7. This is pure religion and vndefiled Esa 58. 6. 7. before God to visite the fatherlesse and widdowes in their affliction and to keepe himselfe vnspotted of the world Iam. 1. 27. Finally these almesdeedes Iam. 1. 27. and workes of mercy are not only an odour of a sweete smell a sacrifice acceptable well-pleasing vnto God as the Apostle speaketh Phil. 4. 18. Phil. 4. 18. but also such an oblation as if we offer vnto God with a liuely faith the vse of Gods creatures shall become cleane vnto vs according to that of our Sauiour Luc. 11. 41. Giue almes of such things as Luk. 11. 41. you haue and behold all things are cleane vnto you Not that almes satisfie for our former sinnes as the Papists inferre out of this place and so make all things cleane vnto vs but only hereby thus much is signified that if wee giue almes out of a liuely faith all things are cleane without Iewish and Pharisaicall washings inuented by them for the purifying of Gods creatures of which the text specially speaketh Sect. 3. That by these works of mercy wee make our calling election sure Thirdly by these works of mercy we make our calling and election sure for if we doe these thinges that is adde to our knowledge brotherly kindnesse and to brotherly kindnesse charity and so abounding in these graces be neither barren nor vnfruitfull in the knowledge of our Lord Iesus Christ we shall neuer fall 2. Pet. 1. 7. 8. 10. and this the Apostle Paul 2. Pet. 1. 7. 8. 10. maketh an infallible note of our election Col. 3. 12. Put on as the elect of God holy and beloued Col. 3. 12. the bowels of mercie and kindnesse c. And as these workes of mercy are vndoubted markes of our election so also of all the inferiour meanes whereby it is effected as first of sauing knowledge and spirituall wisedome for the wisedome that is from aboue is full of mercie and good fruits Iam. 3. 17. Iam. 3. 17. Secondly of vnfained repentance and our sound conuersion whereof it is that Daniel counselleth Nebuchadnezzar to approue his repentance and conuersion vnto God by these speciall fruites Wherefore saith he O King let my counsell be accepted vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by shewing mercie to the poore Dan. 4. 27. The which Zachaeus practised Dan. 4. 27. for no sooner was he conuerted vnto God but to testifie his vnfained repentance hee giueth halfe Luc. 19. 8. of his goods vnto the poore Thirdly they are infallible signes of a liuely faith whereby we may approoue it vnto men because they are those good fruits which spring from it according to that Iam. 2. 18. Shew me thy faith by thy workes and I Iam. 2. 18. will shew thee my faith by my workes Which fruits if our faith beare not it is dead and not a liuing body but a carcase that breatheth not vers 26. For if we be truely assured of Gods loue towards vs we will vndoubtedly loue him againe and if wee loue him vnfainedly wee will also loue our neighbours for his sake and be readie to shew all duties of loue to all those that need our helpe So also they are in this regard signes of a liuely faith seeing thereby we apprehend Gods promises so are encouraged to doe these workes of mercie for his sake for no man easily parteth with his worldly goods to these vses vnlesse by faith he be assured that he shal haue in lue of them heauenly and euerlasting treasures Fourthly they are vndoubted signes of our loue towardes God whenas we so loue the poore for his sake as that we be content to spare somewhat euen from our owne backes and bellies that wee may the more liberally communicate vnto their necessities And as our almes are a signe of our loue to God so the quantitie of our almes respect being had to the proportion of our state is a signe of the quantity of our loue for he loueth but little that hauing much giueth but little and contrariwise his hart is inflamed with feruent loue who hath it inlarged with bountie towards his poore brethren the extension of our loue towards them being the true touchstone of the intention of our loue towards God And as a great tree with many and large branches are an vndoubted signe of a roote proportionable in greatnesse and a small shrub aboue the ground plainly proueth that the roote also is small which is vnder it so is it with our loue and almes-deedes which spring from it for if we be bountifull in almes wee are plentifull in loue if we be slacke in giuing wee are cold in louing but if we be vtterly defectiue in bringing foorth these excellent fruites then it is a manifest signe that this grace of Gods loue is not rooted in vs. For if any man haue these worlds goods and seeth his 1. Ioh. 3. 17. brother haue need and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him And as they are manifest signes of our loue towards God so also of our loue towards our neighbours when as wee carry ourselues in all Christian bounty towards them as vnto children of the same father and members of the same body suffering with them in their wants through compassion and fellow-feeling and reioycing with them in their fulnesse and prosperity And as they are plaine demonstrations of our faith and loue so also direct proofes of their sincerity and truth and that they
Disciplina Christ cap. 1. Tom. 9. col 914. Christ saith Austin asketh yet doth not receiue and thou scandalizest thy profession of piety with words of crueltie saying what shall I reserue for my children I oppose Christ vnto thee and thou re-objectest thy children vnto me But this no doubt is great iustice that thy sonne should be left enough to maintaine his riotous expences and that thy God should want necessaries For hast thou not read hast thou not obserued when yee haue not done it to one of these little ones yee haue not done it vnto me hast thou not read hast thou not feared Behold who it is that wanteth and asketh and doest thou begin to number thy children Number them and spare not but among them reckon thy Lord as one of the number If thou hast one let him be the second if two the third if three the fourth c. For thou knowest what thy God is who hath giuen thee whatsoeuer thou hast and will richly recompence what thou returnest vnto him but thou knowest not what thy children will proue perhaps ingratefull and will not remember thee for thy bounty it may be wasters and prodigalls who will wickedly and riotously spend what thou hast as wickedly gotten and reserued Yea it may be that the wealth which thou leauest them will be the cause at least the occasion of their euerlasting ruine whereas thereby they are furthered in the fruition of their sinfull pleasures and inabled with more freedome to runne on and perish in their vngracious and wicked courses Sect. 8. We shew our loue towards our children when we are bountifull towards the poore Yea but thy loue and care ouer thy children is so great that nothing can make thee to neglect it Be it so Yet loue them wisely and take care to prouide so for them as that their estate may be sure and durable Now whether is this better effected by thine own prouision or by the leauing them to the good blessing of God in a moderate estate and to the wise and gracious guidance of his speciall prouidence This question is easily determined for though thou prouidest must abundantly for them their state is subiect to such innumerable casualties that out of the highest flow of plentie they may easily be brought to as great an ebbe of want and penurie They may be oppressed by those who are more mighty or defrauded by those that are more craftie the Princes iust displeasure or their owne faultinesse may turne them out of all or in this cunning age wherein there are none more skilfull to builde strongly then others are to vndermine and supplant there may some cracke or flaw be found in their title and so for want of words or letters to carrie it thy children may be depriued of the benefit of thy care and prouidence But if God take the care charge ouer them he is such a faithfull Tutor and powerfull Guardian and Protectour that none shall be able to wrest their portion and patrimonie out of his hands Now what is the meanes whereby thou maiest make thy children Gods wards and pupills how maiest thou procure for them his blessings and assure them of the gracious protection of his all-ruling prouidence surely not by greedy couetousnesse and immoderate care in hourding vp for them excessiue wealthe nor by neglecting the workes of mercie and the releeuing of the poore that thou maiest leaue to thy children abundant riches For how is it likely that hee will blesse vnto them thine estate which is gotten and raked together by vniust keeping that which he hath inioyned thee to bestow and by the vtter neglect and contempt of his commandement or that God will regard and feede thy children who hast neglected his and suffred them to pine and perish for want of reliefe But the onely meanes to obtaine Gods blessing vpon thy selfe and thy posteritie is to obey his commandements to trust him vpon his word and to giue liberally vnto the poore For the righteous man who is mercifull and lendeth not onely himselfe but his seede also is blessed Psal 37. 26. Hee doth not say that his Psal 37. 26. children shall liue in a rich and pompous estate for so they may doe and yet with the rich glutton be euerlastingly condemned yea this worldly wealth may be the meanes of furthering and increasing their fearefull condemnation but that they shall haue Gods blessing vpon that which they inioy which whether it bee lesse or more will make it sufficient and so sanctifie it to their vse that it shall bee vnto them a pledge of Gods loue and a pawne and earnest pennie of their eternall saluation In which regard we may truely say that there is no losse to our posteritie through our performance of these works of mercy but rather great gaine and aduantage and that as Augustine saith we performe for the good Forsitan haeredi praestâ—abis quicquid misericordiae causa de eius portione detraxeris August de tempore Serm. 76 and aduancement of our children whatsoeuer we wisely detract from their portion for the doing of these workes of mercie And therefore let not our children hinder vs from relieuing the poore but rather let vs in Christian discretion do it more freely that so wee may bring Gods blessing vpon our posteritie and moue him with his gracious prouidence to protect and watch ouer them and the greater care wee haue of their benefit and welfare so much the rather let vs commend them vnto God who will take care of them when our care shall cease and do them no good Sect 9. No reason why we should neglect the poore to leaue our children rich Finally though we are assured that the goods which we spare from the releife of the poore and leaue to our children should prosper with them and make them great on the earth yet were there no reason why for this wee should neglect these workes of mercie for why shouldest thou loue thy children better then thine owne person and in prouiding for them neglect thy selfe yea why shouldest thou preferre their wealth before thine own soule their flourishing estate in the world which is but momentany mutable before the fruition of those ioyes which are infinite and euerlasting what will it profit thee when thou appearest before thy judge to alleadge that thou hast plaide the good husband and prouided liberally for thine owne children when hee shall lay it to thy charge that to doe thus thou hast neglected and starued his what comfort will it be vnto thee if for getting some trifles for thy posteritie on earth thou hast lost heauen 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 droppe of cold water to coole thy scorching heate And therefore prouide for thy children with a good conscience and so as that thou neglect not the poore members of Christ that God may blesse thy prouision vnto them in this life and prouide for thee and for them if they walk in thy waies eternall mansions and an inheritance immortall vndefiled and that passeth not away in the kingdome of heauen The which he vouchsafe vs who hath bought it for vs Iesus Christ the righteous To whom with the Father and the Holy Spirit be all praise and glory power dominion both now and for euermore AMEN FINIS
Ephes 5. 28. selfe and therefore better then his parents For where as they except that the Apostle saith a man must loue his wife as his owne body and that because wee ought to loue our neighbours better then our bodies and our parents best of all our neighbours and therefore also better then our wiues it is most friuolous for by the same reason a man should loue his other neighbours also better then his wife which I confesse to bee the popish charity but the Apostle by an vsuall Synecdoche there putteth the body for the whole man as hee plainely explicateth himselfe vers 33. where he saith that euery man must loue his wife euen as himselfe and therefore the reason grounded on this place standeth strong Sect 7. Next vnto our wiues parents are to be releeued Next vnto the wife and euen before our children parents are to be releeued in their necessity for though in the order of charity a man loueth his owne children better then father or mother in which regard we vsually say that loue descendeth rather then ascendeth and though as some adde the childe is neerer vnto a man then his parents because hee is of his owne substance howsoeuer heerein for my part I see no difference vnlesse it bee on the parents side for why am I not bound in neerer bonds of nature vnto them from whom I had my substance and being then vnto those who haue from me their substance and being yet seeing almesdeeds and releefe in their nature are benefits and retribution which doe cheifely respect debt and dutie and seeing wee owe more debt and duty vnto parents in respect of our being birth and breeding then vnto our children therefore in cases of extremitie wee are to preferre in ministring releife our father or mother before them when wee are so straitened in our meanes that we haue not sufficient to giue vnto both And this is a part of that honor which children owe vnto parents the which our sauiour so highly esteemeth that hee farre preferreth the releiuing of our Parents before freewill offrings and oblations which wee giue and dedicate to Gods seruice And therefore condemneth the Scribes and Pharises who excused children for neglecting this dutie in releiuing their old impotent and decayed parents vnder colour of bringing these gifts into the treasurie which should haue been bestowed on their maintenance Mar. 7. 11. 12. Mar 7. 11. 12. Sect. 8. Next vnto our Parents our children are to be cared for After parents our next care ought to be for our children of which I shall neede to say little because nature it selfe doth teach so much and vnto them I adioyne the whole familie who are vnder the charge of the Gouernours and therefore to be prouided for by them as well in their place kinde as those that come out of their own loines And though a mans kindred and friends may be neerer to him then many vnder his roofe both in respect of blood and also louing affection yet when he hath by admitting them into his family taken charge of them he is to prouide for them before the other According to that 1. Tim. 5. 8. If any prouide not for his owne and specially for those of his own house he hath denied the faith and is worse then an infidell Sect. 9. Next vnto our childre charge and familie we must releiue our spirituall kindred So that all these are in their order to be releiued before all others by the expresse commandement of almighty God euen before those who are vertuous and religious being not so neere vnto vs in these bondes of nature But next as I take it our spirituall kindred is to take place and in our works of mercy to be preferred before those who are only a kinne vnto vs in the flesh I say only because if our kindred in the flesh be also vertuous religious they are to be preferred before the other yea though they haue not attained vnto that measure and degree of grace and godlinesse so that it be in them in substance and truth and not onely in a generall bare and vnfruitfull profession as it is in many amongst vs who though they are content to be called by the name of Christians yet are in truth deuoted wordlings who professing Christ with their mouthes deny him in their liues and workes For the faithfull are T it 1. 16. children of the same father members of the same body whereof Christ is the head and coheires of the same glorious kingdome where they shall raigne together in all happines for euermore and therefore being mutually conioyned in so many bondes of loue they are to respect one another more then those who being onely a kinne vnto them in the flesh are enemies to their profession yea euen to themselues for being worldlings they loue onely their owne and not those whom Ioh. 7. 5. 6. 7. 15. 19. Christ hath chosen out of the world yea enemies to Gods grace and strangers to the common-wealth of Israel vassals of Sathan and in the state of perdition And for this also we haue our warrant out of the Scriptures for as wee are bound to do good vnto all so especially to those who are of the houshold of faith Gal. 6. 10. As our Gal. 6. 10. mercy must extend to all so principally to our brethren who stand in neede 1. Ioh. 3. 17. As we must 1. Ioh. 3. 17. communicate vnto all that want so it is required chiefly that we distribute vnto the necessity of the Saints Rom. 12. 13. And these almes aboue others haue the speciall promises of reward So Rom. 12. 13. Math. 10. 41. Hee that receiueth a Prophet in the Math. 10. 41. name of a Prophet shall haue a Prophets reward and he that receiueth a righteous man in the name of a righteous man shall receiue a righteous mans reward And whosoeuer shall giue to drinke to one of these little ones a cuppe of cold water onely in the name of a Disciple shall in no wise loose their reward And Math. 25. 40. Hee entreth the faithfull into the Math. 25. 40. possession of his kingdome because in doing the workes of mercie to his brethren they had done it to himselfe And therefore Dauid did extend his goodnesse chiefely to the Saints and excellent Psal 16. 3. And our Sauiour himselfe professeth those to be his brethren sisters and mother who did the will of his Father which is in heauen Math Math. 12. 50. 12. 50. Sect 10. Next vnto our spirituall kindred wee must respect our benefactors In the next place vnto these wee are to respect our benefactours vnto whom we our selues haue been beholding for it standeth with the rule of iustice equitie and thankfulnesse that we should requite their kindnesse and doe good vnto them in the time of their neede who haue beene beneficiall vnto vs in releiuing our wants And this argument the Apostle vseth to perswade
any thing for his sake that hee will giue vs all things which will make vs happy and glorious before we will part with those things wherein men place their worldly happinesse So that those gifts which are giuen to the poore by infidels carnall worldlings and men professing christianitie but yet continuing grosely ignorant of the maine principles of religion and in the state of infidelitie are not such Christian almes as are acceptable vnto God or as will assure vs that we are godly and blessed for to doe a worke in faith and approued in the sight of God is not onely to be truely perswaded and assured that the thing we doe is warranted by Gods word and allowed by him but that we also in Christ are accepted of him which faith being wanting it is impossible that our best actions should please God because they are but sinne as the Apostle telleth Heb. 11 6. Rom. 14. 23. vs. Heb. 11. 6. Rom. 14. 23. Sect. 4. The second cause is obedience vnto God Secondly the godly mans almes is giuen in obedience to God because hee hath commanded it In which regard he putteth no difference betweene friend or enemie nor respecteth his owne praise or profit to be thereby swaied in doing these workes of mercie but alwaies hath God before his eyes and chiefely intendeth in his almes to doe him seruice And therefore such almes as are giuen without any respect to Gods commandement out of meere humanity and naturall pittie or for worldly ends as profit and vaineglory are no badges of christianity nor any infallible properties of a blessed man Math. 6. 2. Sect. 5. The third cause is charitie Fitst the loue of God Thirdly the christians almes arise from true charitie and vnfained loue and are therefore called 2. Cor. 8. 4. by the Apostle χάÏις that is a gift giuen out of meere good will The which is so necessary to the doing of almes that they are of no worth if they be done without it For so the Apostle saith 1. Cor. 13. 3. Though I feede the poore with all my goods and haue no charitie it profiteth me nothing 1. Cor. 13 3. Now this charitie from whence almesdeedes spring is twofold The first is the loue of God for wheÌ„ we are perswaded that God dearely loueth vs and as a pledge hereof hath giuen vnto vs his deare Sonne to the death for our redemption and with him all good things respecting this life or the life to come then from the fire of this diuine loue towards vs flameth or rather sparkleth our loue towards him againe the which we manifest by louing our neighbours for his sake and approue both our loue and thankefulnesse to be hartie and sincere by giuing vnto them somewhat out of that store wherewith God hath inriched vs in obedience to his commandement and that we may glorifie his name by hauing the light of our godly conuersation shining before men Which duties of loue and Christian charitie who so neglect they shew that they are destitute of the true loue of God as the Apostle affirmeth 1. Ioh. 3. 17. Who so hath this worlds good and 1. Ioh. 3. 17. seeth his brother haue neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Euen as on the otherside they are barren of almesdeedes though they giue neuer so much to the poore whose liberalitie springeth not from the fountaine of Gods loue Sect. 6. How our almes arise from the loue of God in respect of the order Now the order to be obserued in this Christian beneficence is vpon consideration of this infinite loue of God towards vs in giuing vs his deare sonne to haue our hearts so inflamed with loue inlarged with thankfulnes that we be readie to giue our selues vnto God to dedicate consecrate our soules bodies goods all that we haue to his seruice for the aduancement of his glorie and consequently to giue liberally to the reliefe of the poore because wee know that it is acceptable vnto him And this the Apostle obserued in the Macedonians who being to extend their Christian bountie to the relieuing of the poore Saints first gaue themselues vnto the Lord and then their almes to the afflicted Saints 2. Cor. 8. 5. 2. Cor. 8. 5. Sect. 7. 2. From our loue to our brethren And as our almes must principally arise from our loue towards God so also in the next place 2. Cor. 7. 5. from our loue towards our neighbours in which regard they are rightly called a beneuolence because they proceede from meere loue and free good will The which our loue must not onely spring from hence that they are of the same flesh but also because they are brethren of the same father and members of the same body whereof Christ Iesus is the head Not so much because they are of the same countrey as because they are of the same Church and communion of Saints and of the same religion faith and baptisme Sect. 8. The fourth cause is mercy compassion Lastly the blessed mans bounty in the outward action of the hand must spring from the inward mercie and compassion of his heart so that it is not enough to relieue the necessities of the poore but like a member of the same body he must doe it with a sense feeling of their miserie and penurie as though he suffered together with them And this dutie is implyed by those phrases which the Scriptures vse in exhorting to these workes of mercie As Esa 58. 10. If thou draw out thy soule to the hungrie and satisfie the afflictâ—â— â—sa 58 〈…〉 soule So that it is not inough to draw out our purse and relieue them vnlesse we draw out our soules also by pittying them And 1. Ioh. 3. 17. Who 1. Ioh. 3. 17. so hath these worlds goods and seeth his brother haue neede and shutteth vp his bowels of compassion from him c. So that it is not sufficient to haue an open liberall hand vnlesse also we haue an open and compassionate heart And in other places this is expresly required as Hos 6. 6. I will haue mercy Hos 6 6. and not sacrifice And therefore if the sacrifice of our almesdeedes bee not mingled with the oyle and incense of mercy and compassion it will not be acceptable vnto God Thus the Apostle also requireth vs to remember them that are in bonds as bound with them and them that suffer aduersitie as being our selues also of the same body Heb. 13. 3. An Heb. 13. 3. example whereof we haue in Iob who was not onely bountifull in relieuing the poore but was also in his soule grieued for them and wept for him that was troubled Iob 30. 15. Iob 30. 15. Sect 9. The Hebrew name implieth that mercy and almesdeedes must goe together Chesedh And this is signified by the names which in the Scriptures are giuen to almesdeedes For whereas the
lodging yea euen if neede should require the vse of his owne bed if he remember that he was content so farre to abase himselfe for our sakes as to make a stable his chamber and a manger his lodging Who could deny to clothe him being naked who hath clothed our nakednes and couered our filthinesse with the precious robe of his righteousnes in which we stand accepted before God and receiue the blessing of eternall happinesse Who would not spare food out of his owne belly to releiue poore Christ who hath giuen vnto vs his blessed body to be our meate and his precious blood to bee our drinke whereby our soules and bodies are nourished vnto euerlasting life Who would not leaue all pleasure and profit to goe and visit him in his sicknes and imprisonment that came to visit and redeeme vs with the inestimable price of himself when we were inthralled in the miserable bondage of sinne sathan hell and condemnation and to set vs free in that glorious libertie of the sonnes of God was content to be himselfe apprehended like a malefactor imprisoned arraigned accused blasphemed and rayled at buffeted spit vpon whipped crowned with thornes condemned to death and crucified betweene two theeues Neither let vs excuse our hardnes of heart in denying releefe to the poore by saying that though wee reject them yet we would if Christ were in their place shew all loue vnto him seeing this is but to couer our rockie obduratenes with the filthy vaile of impious infidelitie For Christ in his word hath plainly told vs that what we doe to his brethren and poore members he Math. 25. 40. 45. doth esteeme as done vnto himselfe and therefore if thou still refuse to releeue the poore either confesse thy infidelitie which will not let thee beleeue him or thy hardnes of heart which will not suffer thee to releeue and comfort him Sect. 10. What we giue to the poore is giuen to God himselfe Lastly it is a iust and righteous action to giue vnto the poore seeing in giuing vnto them we Pro. 19. 17. giue vnto God himselfe for as the Wise-man speaketh He that hath pitty on the poore lendeth vnto the Lord Pro. 19. 17. Now what can be more equall and iust than to giue a little vnto him who hath giuen all vnto vs especially seeing he hath granted vnto vs the vse only of that we possesse reseruing still the chiefe proprietie vnto himselfe and to spare something vnto the poore out of our abundance at his request who hath not spared to giue vnto vs his onely begotten and dearely beloued Sonne that by a shamefull death he might free vs from euerlasting death condemnation and purchase for vs eternall happinesse yea in truth what madnes is it to deny being requested to giue at his appointment some small portion of our goods who by his owne right and authoritie may take all and what senseles folly were it to turne away our face from him when he asketh in the behalfe of the poore some earthly and momentany trifles from whom we expect as his free gift heauenly happinesse and euerlasting glory D◠〈…〉 â—o quod dedi tibi 〈…〉 quaro mihi non donas da reddo Habâ—isti me largitoreÌ„ facito debitorem Aug. de verbis Domini Christ saith Augustine thus speaketh vnto thee Giue me something of that which I haue giuen vnto thee I aske but mine owne and wilt thou not giue it Giue and I will restore thou hast found me a free giuer and now make me to become thy debter CHAP. 16. That in the workes of mercy wee resemble God please him and make our calling and election sure Sect. 1. That we resemble God in these works of mercy ANd so I come froÌ„ the reason included in the name of righteousnes here giuen to almes to those maine arguments whereby the Psalmist enforceth this dutie which are plainly expressed in the text The first whereof is the lasting benefit wherewith these workes of mercy shall be rewarded in these words his righteousnes endureth for euer Where two things are to be considered first the benefit or priuiledge promised to the mercifull man the which is the fruit and profit of his beneficence And the second is the time how long this benefit and fruit of his good deeds shall last that is not only in this life but also in the life to come for his righteousnesse or the fruit of his mercy towards the poore endureth for euer The benefits which accompany these works of mercy are inestimable and innumerable for first the inward habite of goodnes and mercy in our hearts exercised in the outward actions of liberalitie and bountie by our hands doth make vs to resemble God himselfe and that in such an attribute as he delighteth in aboue others to stile himself withall For howsoeuer he is infinite in glory greatnesse iustice power and all perfections yet most vsually in the Scriptures he is called a God of mercy and compassion And hereby principally he made himselfe knowne vnto Moses desiring to see him Exod 34. 6. The Lord the Lord God mercifull and Exod. 34. 6. gracious long-suffring and abundant in goodnes and truth keeping mercy for thousands forgiuing iniquity and transgression and sinne c. So in the Scriptures though his workes be described to be most excellent incomprehensible past finding out yet his mercies are said to be aboue them all And therefore seeing mercy and goodnesse doe make vs aboue all other graces to resemble God and then the creature attaineth to greatest perfection and blessednes when he is likest and commeth neerest vnto the excellencie of his Creator And seeing we professe our selues to be children of our gracious and glorious God and we can no way grace our selues so much as by resembling our heauenly father in those Attributes wherein he most shineth and excelleth and nothing maketh vs more like him than mercy and compassion let vs hearken vnto our Sauiours exhortation and be mercifull as our heauenly Father is mercifull Luk. 6. 36. Luk. 63. 6. Sect 2. That the works of mercy please God and make vs accepted of him Secondly nothing maketh vs more pleasing and acceptable vnto God then this inward goodnesse outwardly exercised in the workes of mercy and compassion And this must needes follow vpon the other for the more like we are vnto God the more hee liketh vs and the neerer we approach vnto him in his perfections the better he loueth and approueth vs it being the nature of loue to arise from likenesse betweene them that loue and those that are beloued And therefore Fructus sit laboris placere melioribus Symacâ—us God being infinitely gracious and mercifull best liketh those who shine brightest in his own beautie and best loueth those children which most resembling their heauenly Father doe approoue themselues to be legitimate And this appeareth by the Scriptures where God so highly prizeth and esteemeth mercie and the
Scripture compared to lending yea to such a loane whereby we haue not onely the principall restored but with great encrease For whereas if wee lend our money vnto men we shall haue but ten in the hundred if for Gods sake wee lend vnto the poore we shall haue an hundred for ten yea an hundred for one and eternall life to boote Neither Mark 10. 30 neede wee to doubt of the payment for though the poore bee neuer so vnable yet they haue an all-sufficient surety euen GOD himselfe Prou. 19 17. who hath vndertaken in this bountifull manner to repay whatsoeuer is thus laid out Luk. 6. 35. The which should make vs cheerefull in doing workes of mercy seeing we our selues are sure of the largest gaine for not the taker but the putter out to vsurie hath the greatest profit And not to giue readily vpon this consideration is to proclaime either that we doe not beleeue Gods promises nor giue that credit vnto him on his word which we would giue to a Turke or Infidell dwelling among vs or that wee doe not esteeme the payment of his spirituall grace or heauenly glory for currant money or of equall value to these transitory trifles which we impart vnto the poore For if a man of any credit should promise for the laying out of an hundred pound that wee should haue a yeerely annuitie of so much for tearme of life how eagerly would we catch at such an offer though the quicke approch of death might make vs losers by the bargaine But God promiseth that if wee will lay out our money on these vses wee shall haue an hundred for one for these earthly trifles heauenly and euerlasting treasures and who then would not willingly listen to such a motion if hee beleeueth him that maketh it or valueth the bargaine that is offered vnto him when Alchymists promise great summes of gold for the disbursing of a little money though they neuer faile to deceiue those that beleeue them yet they finde many who to the vtter ruine of their estates will giue credit vnto them being deluded with these golden hopes and therefore let it be a shame vnto all which professing Christianity will not trust God who is truth it selfe and cannot deceiue vs promising better and more durable riches euen heauenly and euerlasting treasures vnto those who for his sake are liberall to the poore seeing heereby they discouer grosse hypocrisie in professing faith when as they are wholly possessed of infidelity and heathenish diffidence seeing they are ready to trust a cozening impostor rather then the only true God and carnall worldlinesse which maketh them to esteeme more a little bread a few scraps of meat or cast apparell then the bread of life the heauenly Manna and foode of Angels and those rich robes of glorie and blessednesse which shall neuer bee worne out Sect. 3. That loue of our money should mooue vs to part with it to charitable vses There is nothing that hindereth a man more from doing these workes of mercy then excessiue loue of money and riches which maketh them so loth to part with them whereas in truth if they loued them wisely nothing should make them more ready to bestow them vpon these vses For euen worldly men that are wise in their generation the more that they loue their money the seldomer they let it lie by them where it encreaseth not and is subiect to many casualties but the more ready they are to put it out either vpon vsurie if they can finde a sufficient debtor or vpon some good bargaine which will returne it againe with great encrease O why then should not we who professe our selues spiritually minded imitate this wisedome in our owne kinde seeing if wee will lay out our coyne on these charitable vses the gaine is inestimable and our pay-master all-sufficient and infallible in his promises For what greater gaine can bee imagined then to change earth for heauen transitorie trifles for eternall treasures the bread of men for the bread of Angels rotten ragges for glorious robes and a little drinke yea a cup of cold water if the well or riuer be our best cellar for the water of life which will infinitely delight and satisfie vs without glutting or satietie why should wee thinke the poore so much beholding vnto vs for our scraps and superfluous reliques and not rather our selues beholding vnto them seeing they are the occasions of such inestimable gaine for such trifling disbursements Bee mindfull saith one ô Augustine man not onely of that which thou giuest but also of him who receiueth For the poore may say vnto thee consider ô man that I in receiuing alwies giue no lesse vnto thee then thou in bestowing them giuest vnto me For if there were not some to receiue thy almes thou couldest not giue earth and receiue heauen Doe not looke vpon me but vpon him that made both thee and mee and because thou hast heard mee aske of him what thou wilt and he will heare thee Giue therefore thankes vnto him who hath giuen thee meanes by such a small price to procure a thing so precious Giue earthly things and thou shalt receiue heauenly giue temporall things and thou shalt receiue eternall Let therefore no man say that he giueth to the poore when as it may more truely be said that he giueth vnto himselfe rather then vnto them Sect. 4. That God is the surest pay-master And as the gaine is inestimable so the payment most assured for wee haue Gods word and hand-writing for it who neuer failed of his promise for as he is true of his word so he is all-sufficient to performe Nihil promittit non reddit fidelis ille factus est debitor esto tu auarus exactor He Aug. in Psa 32. payeth whatsoeuer he promiseth he is a true debter be thou a couetous exactour Feare not to be an vsurer so thou lendest vnto God put out to him thy money and expect great increase for thou hast God for thy debtour and his payment like himselfe is infinite Giue to him who hath giuen all to thee for thou canst neuer exceed him in bounty though thou shouldest giue him all thou hast and thy selfe to boote neither can thy liberalitie bring anie losse seeing the more thou giuest the more thou shalt receiue Doest thou loue thy money and wouldest thou haue it encreased Deliuer it not into the hands of men who Hominē quaeris quando accipit gaudet quando reddit plorat vt accipiat precatur ne reddat calumniatur August de tempore serm 146. as Austin saith will reioyce when they borrow and mourne when they repay it Intreate that they may receiue and calumniate when they should restore who may be bankrupt and cannot or deceitfull and will not pay Or who will put thee off with many delaies and trouble thee with expecting as they haue formerly troubled thee with their importunitie in borrowing But if thou bee a wise
vsurer chuse God himselfe for thy debtor who is the surest pay-master Giue me of mine owne saith Christ and of a creditor make me to become thy debtor and I will repay thee eternall treasures for transitory trifles But vnderstand this soberly For wee cannot as the Debitor factus est non aliquid à nobis aâ—cipendo sed quod ei placuit promittendo Auâ— de verbis Apost serm â—9 Papists dreame make God our debtour by the merit of our works but by his owne free and gracious promise According to that of Austin He is made a debtor not by receiuing something from vs but because it hath pleased him to promise something to vs. For we after one manner say vnto man thou owest me that which I haue giuen thee and after another thou owest me because thou hast promised mee when as thou saiest thou owest me because I haue giuen thee the benefit hath proceeded from thee though it were lent and not giuen But when thou sayest thou owest me because thou hast promised thou requirest that which thou hast not giuen For his goodnesse that hath promised will mooue him to giue lest his fidelity should degenerate into maliciousnesse c. Sect. 5. That it is the end of riches to be imployed on good vses and not locked vp Againe the loue of our money should not hinder vs from doing the works of mercie but rather make vs more diligent in them for he that loueth any thing wisely desireth aboue all that it may attaine to his right and cheife end as being the best which his loue can wish vnto it now the end of our money and riches is not that they should lie rusting and rotting by vs without vse but that they should bee communicated to the glorie of God and the good of our neighbours and therefore seeing the more we loue our wealth the better wee wish vnto it and nothing is better for it then to attaine to these ends they loue it not at all or at least after a foolish manner who by inprisoning their riches and so frustrating their cheife end doe hinder them from attaining vnto their perfection Sect 6. That by giuing our riches to the poore wee long enioy them Finally if wee wisely loue our wealth let it bee our cheife care that we may long enioy it the which we cannot doe by keeping it on the earth for though wee keepe it vnder locke and key bolt and barre continuall watch and ward it may bee lost whilst wee liue but if not so yet when death commeth and for ought wee know it may come to day before to morrow it will spoile vs of all and turne vs naked out of the world as wee came naked into it But the onely meanes to haue the fruit and benefit of our riches for euer is to send them before vs into our heauenly countrey where wee shall haue our euerlasting habitation and the best meanes of transporting them thither is to deliuer them vnto the poore who like trusty porters will carrie them for vs for if wee carry them our selues they will like heauie burthens hinder our iourney and like the camels bunch keepe vs from entring into the straight gate whereas if the poore whom God hath appointed for this seruice carry them for vs we shall auoyd the trouble and escape this danger The which should be a forcible argument to moue vs with a bountifull hand to giue vnto the poore seeing whatsoeuer is so giuen is sent before vs and whatsoeuer is hourded vp in our chests is lost and left behinde vs. And what folly is this there to leaue thy wealth whence thou art departing and not to send it before thee whether thou art going to leaue and loose thy riches in thy Inne and the place of thy pilgrimage and not to transport it into thine owne Country and mansion-house where thou art euer to reside And therefore seeing the onely way to keepe our goods for euer is to part with them for a time and the meanes to preserue them for euerlasting vse is to disperse scatter them amongst the poore members of Iesus Christ and contrariwise the keeping them too carefully on earth is the direct way to loose them in heauen let vs giue that which wee can no otherwise keepe that wee may receiue that which we can neuer loose and if wee thinke that heauen is our home let vs send our wealth thither before vs that we may the more cheerefully trauell after it For hee who is eternally to dwel in those heauenly mansions doth in this life send his heart thither to take possession which that wee may do let vs lay vp our treasures there that so our hearts may bee there also Whereas contrariwise hee whose onely care is to hourd vp riches vpon the earth doth plainely shew that this world is his natiue home and Countrie and that hee hath no right or interest in the heauenly Canaan Sect. 7. That our inestimable gaine counteruaileth our temporary forbearance A second impediment which hindereth men from doing these workes of mercy is because they looke at this great returne of gaine as being many yeares and ages after to bee receiued for though they like these heauenly treasures which the Lord promiseth to those who by giuing to the poore do lend vnto him and cannot but confesse that God is the best and surest Pay-master yet they are discouraged from thus laying out their mony because he seemeth to take long daies of payment and hath appointed the place of receipt in another world whereas they both for place and time are wholy for the present and in truth desire to be paid in their own coine that is in transitory and momentary riches which are subiect to their senses But to these I answere that if they liue onely by sense and not by faith they haue indeed little cause to exchange their earthly possessions for heauenly treasures seeing they can haue no true hope of comming into that place of happinesse or of inioying those diuine riches which are prepared onely for the faithfull and therefore let such keepe their mony till it perish with them But let those who being true Christians can with the eye of faith pearce the heauens and there behold things inuisible continually exercise themselues in these workes of mercy notwithstanding this discouragement seeing they know not how soone the Lord will call them to account and make all reckoninges straight which are betweene them For howsoeuer they may conceiue hope of prolonging their liues to an hundred yeares yet it may be it will not last another moneth or day and so their payment shall be as speedie and quicke as great and inestimable But say that the line of their life should outreach the length of their longest hopes yet haue they good cause to lay out their wealth on this spirituall and heauenly bargaine First because if they will waite and expect with patience they haue such a sure Pay-master who