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
is to giue meat to the poore as they giue prouender to their horses not out of any humanitie and loue vnto them but out of selfe loue that they may hereby be strengthened and incouraged to doe them better seruice or as the Husbandman giueth foode to his sheepe feeding them onely to this end that hee afterwardes may bee fed of them Sect. 6. 2. In respect of humilitie Secondly the Christian doth these workes of mercie with great humilitie remembring that whatsoeuer he giueth to the poore for Gods sake he hath first receiued it from God with all other blessings which hee enioyeth In which respect when he doth the most hee acknowledgeth that he doth farre lesse then his dutie and that with much infirmitie and weakenesse and therefore in this regard he humbly confesseth that his almes are sufficiently rewarded if they bee gratiously pardoned the which as it maketh him to carry himselfe humbly before God so also meekly and gently towards the poore But the wordling when he doth these workes of mercie is puffed vp with pride thinking that thereby hee satisfieth for his sinnes meriteth heauen and maketh God beholding vnto him forsooth by giuing him a feather of his owne foule and an handfull of corne of his owne haruest And as he is proud towards God so arrogant superstitious and insolent towards his poore neighbour the which hee sheweth in his loftie and ouertopping lookes his insulting speaches and seuere examinations which so leaueneth and sowreth his gifts that oftentimes they are more distastfull to the receiuer then wronges and iniuries if at least they be sweetned with outward complements and shewes of humanitie Sect. 7. 3. In respect of cheerefull giuing Thirdly The Christian is willing and cheerefull in doing these workes of mercy because hee knoweth that his heauenly Father doth loue a Cor non substantiam Deus pensat nâ—c perpenâ—it quâ—d in eius sacrificiâ— sed ex quanto preferatur Gregor 1. Tim. 6. 8. chearefull giuer and looketh more to the heart of him that giueth then to the quantitie of his gift and that it is not inough for vs to doe good and to be rich in good workes vnlesse we be also readie to distribute and willing to communicate as it is 1. Tim. 6. â—8 Besides his outward workes of mercie proceed from an inward habite and therfore it is no more painefull or greiuous vnto him to doe them then for the eye to see or the eare to heare yea rather they are the delight of his soule and his meate and drinke to doe the will of his Father And this cheerefulnesse of his heart he sheweth as hath beene said in the pleasantnesse of his countenance in his sweete and comfortable wordes and in the action it selfe by his readie and speedy giuing For his workes of mercie are not drawne out of him through the importunity of suters but are kindly sent out of his hart and like waters out of the spring doe readily flow from the inward fountaine of his bountie benignitie Neither is he apt to make delaies because they so afflict oftentimes the heart of the poore suter that hee preferreth a quicke deniall before a slow grant but he gladly layeth hold vpon the occasion when it is first offred and doubleth the gift by his speedie giuing But the worldling doth his workes of mercy grudgingly and churlishly dum manu dat vultu negat whilst his hand giueth his looke denyeth and proudly insulteth ouer the poore in their miseries by his rough speaches bitter taunts and harsh expostulations turning his bread that hee giueth into stones and grauell so that hee doth not so much comfort the poore man by his gifts as hee doth vexe and afflict his soule with his manner of giuing causing him in his heart to preferre a curteous refusall before a grant that is so sowre and churlish And as he giueth harshly so hardly and slowly putting of and euen tyring the poore Suter with many delayes and denialls And when he giueth it is rather because hee is impatient of importunitie like the vnrighteous iudge spoken of in the Gospell then pittifull and compassionate Luk. 18. 5. in the sight of the poore mans miserie Sed non contulit beneficium qui sic dedit sed extorsit qui accepit he bestoweth not a benefit who so giueth but hee extorteth a gift who so receiueth it Sect. 8. They differ in time Lastly they differ in time for the Christian exerciseth himselfe in the workes of mercy in the whole course of his life and giueth his goods to the poore whilest he might inioy them himselfe But the worldling is onely liberall at the approach of death and then alone he is content to imploy them to these vses whenas he seeth he can keepe them no longer And that not out of any loue towards God or his neighbours but out of feare of approaching iudgement and that dreadfull account which he must presently make before a iust and terrible iudge or out of selfe loue either that he may gaine the vaine glory of the world or that he may satisfie for his sinnes and so escape eternall condemnation In which respect hee giueth to the poore and casteth his bread vpon the face of Eccles 11. 1. the waters as the Merchant casts his goods into the sea in the time of a storme to preserue the ship from sinking and himselfe from drowning For were he not in danger to make shipwracke of his soule and of sinking into the gulfe of hell and condemnation he would be no more liberall at his death then he hath alwaies been in the whole course of his life Sect. â— The conclusioÌ„ And thus haue I shewed the great and manifold differences betweene the almes and workes of mercy which are done by true Christians and those which are performed by worldlings and hypocrites Now what remaineth but to perswade all those who feare God and haue any care of their owne soules that they content not themselues with that false counterfet and shadow of mercy but that they labour after that which is true and substantiall For as our Sauiour sayd of the righteousnesse of the Scribes and Pharisies so may I say in this case Except your mercie exceede Matth. 5. 20. the mercy of worldlings and hypocrites yee shall in no case enter into the Kingdome of heauen Sect. 10. Of forgiuing debts The last thing to bee considered is the diuers kinds of alms the which are principally 3. giuing forgiuing and free-lending For not onely do we releeue the poore when we giue vnto them but also when wee ease them of the burthen of debt wherewith they are oppressed To which dutie wee are bound when wee see our neighbour decayed in his estate and not able to pay what hee hath borrowed for when by the hand of God he is cast downe wee are not with the waight of our hand to keepe him downe but by the lightning of his loade wee must helpe him to
vertuous and religious a kinsman neighbour and benefactor before either a kinsman or neighbour or a benefactor singly and alone CHAP. 13. Of the maner how and time when almes are best and most seasonably bestowed Sect. 1. How we ought to giue our almes both publikely and priuately ANd so I come from the persons who are both to giue and receiue almes to speake of the maner how they may most conueniently be distributed And this is either more publike and common or more priuate and particular In regard of the former the best course which we can take in giuing our almes is to follow the lawes and custome of our country as among vs to put what we can spare into the poores box or to deliuer it to the Collectors for the poore to be distributed as out of the common purse according to their discretion who are chosen to this office And for our priuate almes which wee giue with our owne hands we are to deliuer them to such poore as by our owne enquirie we haue found out to be honest and needy or else to such others as God by a more immediate prouidence doth vnexpectedly and extraordinarily offer and present vnto vs for the exercise of our charitie Sect. 2. What is to be thought of giuing our almes at our dores to common beggers As for the giuing of our almes at our dores to common beggers though I doe not vtterly condemne this maner of giuing whilest sufficient order is not taken and accordingly duely executed by the Magistrate for the reformation of this disorder especially when the whole streame of mens charitie doth not runne this way but some small riuulet or as it were some litle pipe or quill and when this is giuen to those who are in apparent miserie as the aged and decerepit the lame sicke and blinde for the reliefe of their present necessitie yet can I in no wise approue it if after this maner only we exercise our mercy and charitie giuing without difference to all that come to the dore as vnto loose and idle persons who are strong and able to labor common beggers and vagabonds who liue by the sweat of other mens browes And my reasons are because they who are truly poore shall by these meanes be neglected whilest these lazie drones deuoure that which of right belongeth vnto them Secondly those who are bold impudent and most importunate will oftentimes speed better then those who are modest and shamefast Thirdly our almes shall by this meanes be distributed without equalitie some hauing all and some nothing and without discretion because being giuen thus at random they cannot be fitted to the quantitie or qualitie of their wants Fourthly this kinde of giuing nourisheth and increaseth the number of vagrants and inordinate persons incouraging and heartning them to continue in their idle lewd and wicked courses without any feare of God or subiection vnto men Fiftly the allowance of this custome crosseth Gods ordinance Deut. 15. 4. who would not haue a common begger in Israel and proclaymeth to the world both the mis-gouernment of Magistrates who doe not reforme this disorder and the hard-heartednes of priuate men who through their want of mercy bountie and compassion thrust their neighbours into these base and inordinate courses And lastly those excellent lawes which haue lately beene made among vs for the reforming this abuse are disobeyed and transgressed and so the christian Magistrate iustly offended whom we are bound to obey in all things lawfull or indifferent and much more requiring such things as are godly and commendable as tending to Gods glory the prosperous estate of the Church and common-wealth and the great good of all particular persons Sect. 3. Almes giuen by will to be esteemed according to the qualitie of the persons who giue them And this shall suffice to haue spoken of the manner The next point to be considered is the time when these almes-deeds are to bee performed And that is in the whole course of our liues when we haue abilitie and finde fit oportunitie of doing these workes of mercy But of this I haue already spoken and therfore I will here only shew what I thinke concerning those almes-deeds and workes of mercy which are not done in our life time but by our last will and testament appointed to be done after the death of the benefactor The which actions of liberalitie are to be esteemed and censured according to the qualitie and condition of the persons by whom they are performed for either out of loue and obedience towards God and christian charitie and compassion towards men they are done by such as haue according to their abilitie been exercised in these pious and charitable workes in their whole life after their sound conversion vnto God or out of self-selfe-loue vaine-glory or seruile feare they are performed by such as haue vtterly neglected these workes of mercy in their life time now would make some satisfaction for this neglect after their departure For the former we are to iudge that it is a good conclusion of a like good premises and a manifest signe of their loue towards God and their neighbours when as they are not content to doe these workes of mercy in their life time but also take care that they may be continued euen after their death and not only relieue the poore members of Christ whilest they liued with them but also bequeath vnto them legacies after their departure and account them among their children and heyres by leauing vnto them a portion with them and a part in their inheritance in lieu of thankfulnes towards their Sauiour who hath made them coheyres with himselfe in his heauenly kingdome Neither is there iust exceptions to be taken if these workes of mercy done by them after death doe exceede in number and quantitie those which they haue done in their life time seing herein they deale no otherwise with the poore than with their owne children and dearest friends vpon whom they bestow more by Will than euer before they had from them And it is iust that men should keepe the largest portion of their goods while they liue for their owne maintenance giuing to the poore what they may conueniently spare from this vse and very charitable if they designe a great part of their estate to religious and pious vses when as themselues shall haue no further vse of it Sect. 4. What is to be thought of those that wholy deferre giuing almes till their death But concerning the other who haue vtterly neglected the works of mercy in the whole course of their liues and thinke it sufficient if they appoint somwhat for these vses after their death there is not the like iudgment In christian policie they are not absolutely to be condemned least hereby they should take occasion to neglect the workes of mercy liuing and dying no nor yet in christian charitie seeing these may be the after-fruits of their late repentance Besides these good workes
are assuredly good vnto the receiuers and in respect of the giuers thus much may be said that they do much better than those who doe neglect them altogether taking no care that any good should be done either in their liues or after death And though now they can keepe their goods no longer yet being to part with them of necessitie it is good that they make choice freely to bestow them on these good vses wherein they are much to bee preferred before those who bestow them vpon such vses as are either euill superfluous superstitious or meere worldly and carnall Neither may they iustly be taxed for doing these good workes now but their long delay is to be blamed and because they would not be perswaded to do them sooner Sect. 5. Giuing in our life time is much more commendable and acceptable Which fault that we may auoyde let vs consider that it is much better and more commendable to giue liberally to these good vses in our life time making our owne hands our executors and our eyes our ouer-seers than to leaue our goods to these vses to bee disposed of at the discretion of others According to that Eccli 18. 22. Eccli 18. 22. 25 Let nothing hinder thee to pay thy vow in due time and deferre not vntill death to be iustified When thou hast enough remember the time of hunger and when thou art rich thinke vpon pouertie and neede Secondly it is much more acceptable to God as being a more infallible signe of a stronger faith and more firme affiance in him For if in our life time we giue our goods to the poore because God requireth it we therby euidently declare that we rest vpon Gods prouidence and promises for our prouision seing we dis-furnish our selues of a good part of our meanes euen whilest we haue occasion to vse them Whereas if we keepe all to our selues till the honre of death we may be well suspected of diffidence and want of faith which is the cause why we doe not trust so much in God as in our owne prouision and store which we haue about vs. So also it is an euidence of greater loue and obedience if at Gods commandement and for his sake wee can willingly part with our goods when they are still in our power and might be conuerted to our owne vse than if we bestow them to such vses when as death approaching we can keepe them no longer For it is a small matter to giue vnto God that which though we would neuer so fayne we cannot carry with vs and it is next to neglecting to doe so late For what great thing is it if we be perswaded to put off our clothes when as we are ready to go to bed to giue away the reliques of our meate in the Inne when we are ready to take horse and to set forward our iourney into another country Yea what thanks is it if we then giue away our apparell when we haue so long worne it that it will hange on our backes no longer and then part with our meate when whether we will or no it shall be taken from vs especially when it is done in this hope that our rotten raggs shall be changed into robes of immortalitie and our perishing meate shall be supplyed with the bread of life To which purpose an ancient Father saith Alas poore wretch Basil in Diuit auaros Serm. 2. wilt thou then be liberall and kinde vnto men when as thou canst no longer liue among them shall I then only say that thou art louing to thy brethren when as I shall see thee a dead carcase Thou art no doubt worthy great praise of thy liberalitie and great honour and grace is due vnto thee when lying in thy graue and being turned vnto dust thou shalt appeare munificent and bountifull Sect. 5. Giuing in our life-time most seasonable and best fitted to occasions Thirdly It is required not only that we giue but also that we giue seasonably and that is when we see our neighbours wants and haue power and abilitie to helpe and relieue them for as in sowing our seede we doe not thinke it enough if at some times wee be ready to cast it into the ground but we haue also speciall respect to the season and seede-time so is it in sowing the seeds our almes deeds which if wee sow not before death it is as if we should deferre the sowing of our seede till the very time when we should reape our haruest Now are we sayling towards to the Holy Land and these works of mercy like a good gale of winde driue vs forward vnto the wished hauen now are we to dispatch our spirituall market wherein God offereth vnto vs for temporarie trifles euerlasting treasures now is the time of our christian warfare wherein we are to fight against the deuill the world and our owne carnall and couetous lusts and then we ouercome the world and our selues when we are wholy taken vp with the workes of mercy and can part with our earthly goods in loue towards God and compassion towards our neighbours But if we deferre them till after death and will giue nothing to the poore till all must be taken from vs it is like a faire gale of winde after ship wracke as if we should set out our wares when the market is done make great braggs of our valour when the fight is finished and we put to flight Besides the workes of mercy are best done when they are fitted to the occasions and wants of those vnto whom they are performed and not to giue vnto them when their necessitie requireth but when we can best spare our goods is as if the steward should giue foode to the familie not at meale-times or when they are most hungry but when as himselfe hath nothing else to doe or when he can keepe the foode in his store-house no longer because theeues haue digged through the wall and are now ready with violence to take it away from him Sect 6. No certaintie of doing good by legacies Fourthly It is much better that we doe our selues the workes of mercy in our life time than to leaue them to bee done by others after our deaths not onely because the seed-time being much more seasonable we may assuredly expect a much more fruitfull haruest but also because if we doe not take the time present and relieue our poore brethrē whilest it is in the power of our Pro. 3. 27. hands to doe it we can haue no certaintie that they will euer be done by vs at all For either we may be stripped of all our goods before our death and so haue nothing to bequeath to these vses or death may take vs suddenly away and giue vs no time to dispose of our goods or our sicknes may be of such a nature that it will depriue vs of the vse of our memory and vnderstanding or else if all things be left in good order by our Will yet
may this our last Testament be concealed and Vna transpefita litera vnum noÌ„ probè appositâ—m signum totam sententiam mutare ac irritâ—am facere valeâ—it Basil in Diuit Auares Sâ—r. 2. suppressed or defeated made voyde vpon some nice point in law or vniust testimonie of some false witnesses or not be performed according to our purpose and proiect through the dishonestie and corruption of our executors For the auoyding of all which dangers let vs take the Wise-mans counsell Pro. 3. 27. With-hold not good Pro. 3. 27. from them to whom it is due when it is in the power of thy hand to doe it and the Apostles exhortation Gal. 6. 10. Gal 6. 10. whilest we haue opportunitie let vs do good vnto all men And let vs remember that death will not be long in comming and that the couenant of the graue is not shewed vnto vs and so doe good before we dye and according to our abilitie stretch out our hands to giue vnto him Let vs not defraud our selues of the good day nor let the part of a good desire ouerpasse vs because we shall leaue our trauels vnto another and our labours to be deuided by lot as the sonne of Syrach perswadeth Chap. 14. 12. 13. 14. 15. Eccli 14. 12. 13. Sect 7. Giuing almes in our life-time most sutable comely for a Christian Fiftly it is most comely and sutable that a charitable life should goe before a charitable death and it well beseemeth a Christian so to liue continually as he meaneth to dye For who can expect a pleasant epilogue after a direfull tragedie or that he should be pittifull compassionate and liberall in the end who in all his former course hath beene cruell hard-hearted and niggardly or that God will honour him with a close of bountie and blessednes who hath all his whole life dishonored God wronged his poore Saints with his extreame miserablenesse and gripplenes or how shall a man take his words spoken in extremitie of sicknes I giue and bequeath pounds and hundreds to these and these good vses who would not in his whole life part with a few pence to releeue the poores necessitie and preserue them from staruing who seeing such dissonancie and disagreement betweene his present words and former practise would not thinke that he raued and talked idly rather then out of a setled iudgement and good deliberation Againe it better futeth with the nature of these good workes to be done by our selues in our life-time then to be left vnto the discretion of other to bee done by them after our death in which respect our Sauiour calleth our good workes by the name of lights to imply vnto vs that wee must see them goe before vs and not suffer them by others to be held behinde our backes Sect. 8. Almesdeeds to bee suspected when they are onely done after death Lastly howsoeuer we are to iudge charitably of such actions when we see them done because wee discerne onely the outward worke but cannot search the heart and secret thoughts yet when as we see all on a sudden crueltie turned into mercie and miserly hardnesse into profuse bountie the hands wide opened towards the approch of death for the releefe of the poore which haue beene close shut in the whole life and the workes of mercy practised which alwaies before haue been vtterly neglected there is great cause of iealousie and doubting that these actions proceede not from those right and religious causes which set the true Christian a worke to doe the like things but rather from sinister worldly and carnall respects which haue ouerswayed and ruled them in the whole course of their liues Not from the loue of God Christian obedience charity and mercy towards the poore for if these graces had residence in their hearts they would haue produced the like effects in their health and strength but rather from selfe loue which is alwayes accompanied with carnall feare and vaine glory whereby they are made willing to imploy their goods to these pious and charitable vses when as they see they can keepe them no longer either to eternize their names in this world by these long lasting monuments or to escape the better before Gods iudgement seat where now they must giue vp the account of their stewardship and to be freed from that fearefull condemnation in the world to come From which iealousie and suspicion there is no means to be freed vnlesse these workes of mercy thus performed do apparantly proceede from serious and sound repentance and a liuely faith in Christ which are seldome granted to any in their death-bed who haue neglected and contemned them through the whole course of their liues CHAP. 14. Of the properties of the Christians almes wherein they differ from those which are done by worldlings And of the diuers sorts and kindes of them Sect. 1. That there are many great differences betweene the almes of Christians and of worldlings And first in the causes mouing them THe next point which I propounded in this duty of almesdeedes was their properties whereby the pious and charitable almes of Christians which are the vndoubted signes of a godly and blessed man may bee discerned from those counterfet almes which are done by hypocrites and worldlings the which are great and manifold For first they differ in the causes and fountaines from which they arise and spring For the almes of Christians are the fruites of a liuely and and iustifying faith and are done out of vnfained loue and obedience towards God and therefore is a Christian mercifull vnto others because he is assured of Gods mercie to himselfe therefore doth he giue small things to men because he hath receiued great things from God and for this cause is he liberall to those that neede his helpe not because they haue deserued it but because God hath commanded it So also his almes spring from Christian charity mercy and compassion towards the poore because hee is a member of Christ and of the houshold of faith or at least a creature of God and of the same flesh But the worldlings alms arise froÌ„ selfe-loue wherby in his almes he aimeth at some temporarie and earthly good to be deriued by them vnto himselfe out of pride and vaine-glory that hee may bee praised Matth. 6. and magnified amongst men or may merit a farre greater reward at the hands of God or out of seruile feare of Gods iudgments in this life or the life to come which by this meanes hee would auert and turne away from him and therefore not proceeding from true charitie they profit nothing 1. Corinth 13. 3. 1. Cor. 13. 3. Secondly the Christian sheweth mercy being enclined thereunto by the motion of Gods spirit and the inward fountaine of goodnesse which is thereby wrought in him which make him when hee wanteth occasions of doing good to enquire and seeke after them but the worldlings mercie is the meere worke
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
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