8. 8 24. 1 John 3. 18. CHAP. XXVII And as our Almesdeeds are a sign of our love to God and our Neighbour so the quantity of our almes respect being had to the proportion of our estate is a signe of the quantity of our love for he loveth but little that having much giveth but a little and contrariwise his heart is inflamed with fervent love who hath it inflamed with bounty towards his poore brethren the extension of our love towards them being the true touchstone of the intention of our love towards God And as a great tree with many and large branches is an undoubted sign of a root proportionable in greatness and a small shrub above the ground plainly sheweth that the root also is small wch is under it so is it with our Almesdeeds which spring from it For if we be bountiful in Almes we are plentifull in love If we be slack in giving we are cold in loving but if we be utterly defective in bringing forth these excellent fruits then it is a manifest sign that this grace of love is not rooted in us 1 John 3. 17. Ninthly It is an evident demonstration that we have saving knowledge and spiritual wisdom for the wisdom that is from above is full of mercy and good fruits James 3. 17. Otherwise we are not wise our wisdom descends not from above but is earthly sensuall and devillish Verse 15. Tenthly By these works of mercy we make our calling and election sure for if we do these things we shall never fall as St. Peter speakâ— a Pet. 1. 7 8 10. And St. Paul infers Col. 3. Put on as the elect of God holy and beloved the bowels of mercy and kindness Verse 12. Which makes him in another place call charity a never sailing grace 1 Cor. 1. 8. And a little after he useth these words Now abideth Faith Hope and Charity these three but the greatest of these is Cherity Verse 13. Eleventhly This is a duty which undoubtedly must justifie the truth of our religion or else condemn us as hollow hearted and swayed by hypâ—crisie James 1. This is pure religion and undesiled before God to visat the father less and widow in their affliction Verse 27. O that this lesson would enter home into every one of our hearts before we go out of our houses For men may cry up this side and cry down that but of all the three the Priest the Levite and the Samaritan none but the Samaritan that shewed mercy to him that was fallen into the hands of thâ—eves was wounded and stript of his rayment was justified and approved of by our Saviour Luke 10 36 37. And indeed God so highly prizeth and esteemeth mercy and the works where in it is exercised towards the poore that he preferteth them before the outward acts of religâ—ous duties Hosea 6. 6. I desired mercy and not sacrifice that is rather then sacrifice This is the oblation which he chiefly requireth yea if we but look Micha 6. we shall find that God esteemeth it more or above all sacrifiees and burnt offerings were it thousands of rams and ten thousand rivers of oyle Verse 6. 7. He hath shewed thee O mâ—n what is good and what the Lord requireth of thee to do justly to love mercy and to walk humbly with thy God Verse â— Finally these works of mercy are not onely anodor of a sweet smell and a sacrifice acceptable and well pleasing to God as the Apostle speaks Phil. 4. 18. But also such an oblation as if we offer unto God with a lively faith the use of all the creatures shall be clean unto us according to that of our Saviour Luke 11. 41. See more Heb 13. 16. Isa. 58. 6 7 8. James 1. 27. And this is a Twelfth benefit CHAP. XXVIII Thirteenthly another no small benefit that we have thereby is by our bounty towards the poor we have the benefit of their prayers unto God the which are very available for the obtaining of all good things for us the which argument the Apostle useth to incite the Corinthians to a liberal contribution 2 Cor. 9 11. to 15. insomuch that when we hold our peace or are sleeping in our beds the loynes of the poore shall bless us as it is Job 31. 20. and 29. 12 13. Whereas on the contrary he that giveth not to the poore shall lie open to their curse according to that Prov. 28 27. and Deut. 15. 9 and 24 15. the which curses of the poore he will hear and ratifie according to that Job 31. 16. to 29. Fourteenthly By the same meanes also we give them and others occasion of praising and glorifying God whilest by the experiment of this ministration they see our professed subjection to the Gospel of Christ as the Apostle speaketh 2 Cor. 9. 13. Wherefore let us strive to abound in this duty that whiles they injoy our hounty we may injoy their prayers 2 Tim. 1. 18. and God may have their praises 2 Cor 9. 15. And so much the rather for that of all men seldom is any great sin shame or punishment fastned on the charitableâ— for how should he speed ill that hath the prayers of so many Fifteenthly it is no small pleasure and joy which a Christian taketh in performing these works of mercy for first these vertuous actions in themselves do even for the present fill their hearts with joy who rightly perform them But much more do they fill our hearts with joy as they are evident signes to assure us that we are indued with Gods saving graces and as they do being fruits of a lively faith ascertaine us of our future reward and the fruition of Gods presence where there is fulnesse of joy for ever more Yea the godly man gives with more joy and thankfulness of heart then the other receives the same as enough can hear me witness Yea Seneca an Heathen can testifie the same for he defines a benefit to be an action proceeding from love yeilding joy both to him that receiveth it and much more to him that yeildeth it Sixteenthly The inward habit of goodness and mercy in our hearts exercised in the outward actions of liberality bounty by our hands makes us to resemble God himself and that in such an attribute as he delightetls above all others to stile himself withall For howsoever he is infinite in glory power and all perfections yet most usually in the Scriptures he is called a God of mercy and compossion and hereby principally he maketh himself known unto Moses desiring to see him Exod. 34. 6. Nor can we in any thing resemble God more then in this grace and therefore it is our Saviours exhortation that we be mercifull as our heavenly Father is mercifull Luke 6. 36. Now God gives to all richly to injoy 1 Tim. 6. 17. Yea blessed be God saies the Church that daily ladeth us with benefits that crowneth us with loving kindness and compasseth us about with new songs of deliverance
spare his dearest Son Yea what a bruitish and barbarous unthankfulnesse and shame were it that God should part with his Son and his Son with his own precious blood for us and we not part with our sinfull lusts and delights for him Fourthly Hath Christ done all this for us his servants so much and so many waies obliged unto him let us do what we are able for him again 1. Let us be zealous for his glory and take his part when we see or hear him dishonouted Nor can there be any love where there is no zeal saith Augustine Well-born Children are touched to the quick with the injuries of their Parents And it is a base vile and unjust ingratitude in those men that can endure the disgrace of them under whose shelter they live 2. Let us seek to draw others after us from Satan to Him 3. Do we all we can to promote his worship and service 4. Take we all good occasions to publish to others how good God is and what he hath done for us 5. Let us wholly ascribe all the good we have or do to free grace and give him the glory of his gifts imploying them to our Masters best advantage 6. Let us that we may â—â—presse our thankfulnesse to him shew kindnesse to his Children and poor members who are bone of his bone and flesh of his flesh Ephes. 5 30. 7. Abhor we our selves for our former unthankfulnesse and our wonderfull provoking of him 8. Hearken we unto Christs voice in all that he saith unto us and expresse our thankfulnesse by our obedience Yea all this let us do if we do it but for our own sakes For what should we have if we did thus serve Christ who hath done all these things for his enemies neglecting and dishonouring him CHAP. XVI But thou wilt say What can we do for God or for Christ I Answer We cannot properly benefit God nor add to his fulnesse They can add no good to him that have all their good from him The Ocean is never the fuller though all the rivers of the world flow into the same So What is God the better for our praises or performances to whom in that he is infinite nothing can be added If we be righteous our righteousnesse may profit the sonnes of men but what can we give unto him or what receiveth he at our hands Can the Sun receive light from a candle What profit does the Sunne receive by our looking upon it We are the better for its light not it for our sight or at all prejudiced by our neglect A shower of rain that waters the earth gets nothing to it self the earth fares the better for it Lord saith David our well-doing doth not at all extend unto thee but to the Saints that are on the earth and to the excellent ones in whom is all my delight Psal. 16. 2 3. Yea if we could give him our bodies and souls they should be saved by it but he were never the better for them It is for our good that he would be served and magnified of us True as the Ocean daynes to take tribute of the small brooks and accepts that in token of thankfulnesse which was its own before it being the maintainer of the rivers streams Or as Joseph accepted of his Brethrens small gifts albeit he had no need of them Gen 43 15. So does God accept of our free-will offerings and bountifully rewards them Phil 4. 18. Yea if in imploying our Talents we aim at his glory and the Churches good he doubles them Matth. 25. 21 22 23. Nor does God look for such glory or service from us as he is worthy to receive but as we are able to give Our praises and performances are not sinnes yet they are not without some touch of sin Duties and infirmities come from us together but Christ parts them forgiving the infirmities and receiving the praises and performances They are full of weaknesses yet does not he except against them for their imperfections He takes them well in worth though there be no worth in them and vouehsafes them a reward which had been sufficiently honoured with a pardon Neither can we hurt or take away any thing from him For if we be wicked our wickednesse may hurt a man like our selves but what is it to him Job 35. 7 8. Yet neverthelesse we may do many things which he accounts and rewards as done to himself of which I will give you one in special and I pray mind it Though we can do nothing for Christ himself he being now in Heaven yet we may do much for his poor members those excellent ones whom David speakes of Psalm 16. 2 3. which Christ accounts all one as if it were done to himself as appears by many expresse testimonies When I was an hungred ye fed me when I was naked ye cloathed me when sick and in prison ye visited me c. For in as much as ye did it unto one of these little ones that believe in me ye did it unto me Matth. 25. 34. to 41. He that giveth unto the poor tendeth unto the Lord Prov. 19. 17. And many the like which I have formerly cited CHAP. XVII Now do we love Christ or would we indeed expresse our thankfulnesse to him for what we have received from him Or do we desire to do something again for Christ who hath done and suffered so much for us here is a way chalked out unto us which he prefers before all burnt-offerings and sacrifices Mark 12. 33. When David could do the Father Barzillay no good by reason of his old age he loved and honoured Chimham his son 2 Sam. 19. 38. And to requite the love of Jonathan he shewed kindnesse to Mephibosheth So if thou bearest any good will to God or Christ whom it is not in thy power to pleasure thou wilt shew thy thankfulnesse to him in his Children and poor members who are bone of his bone and flesh of his flesh Ephes. 5. 30. Is our Jonathan gone yet we have many Mephibosheths and he that loves God for his own sake will love his Brother for Gods sake Especially when he hath loved us as it were on this condition that we should love one another John 15. This is my Commandement saies Christ that ye love one another as I have loved you Vers. 12. And greater love than his was cannot be Vers. 13. And untill we consider how infinitely good God hath been unto us we can never shew any goodnesse towards our Brethren We must know he hath given us all we have before we will part with any thing for his sake God in the beginning had no sooner created the Heavens and the Earth but he said Let the Earth bring forth grass the Herb yeelding seed and the fruitfull tree yeelding fruit c Gen. 1. 11 12. So when he hath by his Word and Spirit created us anew he commands us to be fruitfull in the works of Piety and Charity
the truth and the life John 14. 6. The resurrection and the life John 11. 25. Or more particularly thus In the first place He gave us our selves and all the creatures to be our servants yea he created us after his own Image in righteousnesse and holinesse and in perfect knowledge of the truth with a power to stand and for ever to continue in a most blessed and happy condition and this deserves all possible thankfulnesse But this was nothing in comparison For when we were in a sad condition when we had forfeited all this and our selves when by sinne we had turned that Image of God into the Image of Satan and wilfully plunged our souls and bodies into eternal torments when we were become his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto He did redeem us not only without asking but even against our wils so making of us his cursed enemies servants of servants sons of sons heirs and coheirs with Christ Gal 4. 7. Here was a fathomlesse depth a wonder beyond all wonders 2. But that we may the better consider what an alms or boon God gave us when he gave us his Son Observe that when neither Heaven Earth nor Hell could have yielded any satisfactory thing besides Christ that could have satisfied Gods justice and merited Heaven for us then O then God in his infinite wisdom and goodnesse did not only find out a way to satisfie his Justice and the Law but gave us his Sonne his only begotten Son his only beloved Son out of his bosome And his Son gave himself to die even the most shamefull painfull and cursed death of the Crosse to redeem us that whosoever believeth in him should not perish but have everlasting life John 3. 16. The very thought of which death before he come to it together with the weight and burthen of our sinnes put him into such an Agony in the Garden that it made him to sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sonnes of men on earth and Angels in Heaven Wherefore O wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse than lost souls and to bring salvation to us even against our wils The Lord Jesus Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8. 9. Even the eternal God would die that we might not die eternally O the deepnesse of Gods love O the unmeasurable measure of his bounty O Son of God! who can sufficiently expresse thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save us 3. And which is further considerable It cost God more to redeem the world than to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six daies to finish it the Redemption of man cost him three and thirty years In the Creation of the world he did but only speak the word in the Redemption of man he both spake and wept and sweat and bled and died and did many wonderfull things to do it Yea the saving of one soul single is more and greater than the making of the whole world In every new creature are a number of Miracles a blinde man is restored to sight a deaf man to hearing a man possest with many Devils dis-possest yea a dead man raised from the dead and in every one a stone turned into flesh in all which God meers with nothing but opposition which in the Creation he met not with What shall I say God of his goodnesse hath bestowed so many and so great mercies upon us that it is not possible to expresse his bounty therein for if we look inward we find our Creators mercies if we look upward his mercy reacheth unto the Heavens if downwards the earth is full of his goodnesse and so is the broad Sea if we look about us what is it that he hath not given us Air to breathe in fire to warm us water to cool and cleanse us cloathes to cover us food to nourish us fruits to refresh us yea Delicates to please us Beasts to serve us Angels to attend us Heaven to receive us And which is above all Himself and his own Son to be injoyed of us So that whethersoever we turn our eyes we cannot look besides his bounty yea we can scarce think of any thing more to pray for but that he would continue those blessings which he hath bestowed on us already Yet we covet still as though we had nothing and live as if we knew nothing of all this his beneficence God might have said before we were formed Let them be Toads Monsters Infidels Beggars Cripples Bond-slaves Idiots or Mad men so long as they live and after that Castawayes for ever and ever But he hath made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and only Inheritance even to remain in blisse with him for ever yea thousands would think themselves happy if they had but a piece of our happinesse For whereas some bleed we sleep in safety others beg we abound others starve we are full fed others grope in the dark our Sun still shines we have eyes ears tongue feet hands health liberty reson others are blind deaf dumb are sick mained imprisoned distracted and the like yea God hath removed so many evils from us and conferred so many good things upon us that they are beyond thought or imagination For all those millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall to eternity of which we could not well want any one Christ hath purchased of his Father for us and yet God the Father also hath of his free grace and mercy given us in giving us his Son for which read Psal. 68. 19. 145 15 16. 75 6 7 Yea God is many times working our good when we least think upon him as he was creating Adam an help meet for him when he was fast asleep And as much do we owe unto God for the dangers from which he delivereth us as for the great wealth and dignities whereunto he hath alwaies raised us CHAP. XV. But the better to illustrate and set out this Love it will be good to branch it out into some more Particulars As First Call to mind all these external inferiour earthly and temporal
beneficial guests to their hostes and hostesses and ever payd ablessing for their entertainment Elias requited his hostesse with a supernaturall provision He gave also her owne and her sons life to her for his board Yea in that wofull famine 1 King 17. He gave her and her sonne their board for his house-room Yea it is storied of Pyrrbus an Heathen that he did exceedingly grieve for that a friend of his hapned to dye before he had requiâ—ed his many favours Those hearts that are truly thankfull delight no lesse in the repayment of a good turn then in the receit and do as much study how to shew their servent affections for what they have received as how to compasse favours when they want them Their debt is their burthen which when they have discharged they are at ease and not before Resembling Homer who never forgot to requite a benefit received nor could be at rest untill he had done it CHAP. XIX Nor can there be a better signe of true love and sound amendment then that we can be content to be loosers by our repentance Many formall penitents have yielded to part with so much of their sinne as may abate nothing of their profit It is an easie matter to say yea and think what they say to be true that they love God and Christ. There is no Dives among us but he thinks scorne to be charged with the want of love What not love God But aske his conscience the next question What good hast thou done for his sake No he can remember none of that no goodnesse no workes of mercy or charity hath come from him all his life long But know this thou wretched rich miserly muckworme that thou art bound to performe these works of mercy to the poore both out of duty and thankefulnesse to him who hath given thee thy selfe and all that thou hast Yea if thou beest not a meere beast or blocke When thou beholdest them the poor I meane behold how thou art beholding to Him that suffered thee not to be like them Hath God given thee all things and dost thou then thinke it a great matter to give him back something especially seeing thou givest him but of his owne as David gladly acknowledged 1 Chr. â— 9 14. For shame consider of it and let thy conscience make answer to what I shall aske thee what can be more equall and just then to give a little unto him who hath given all unto us especially seeing he hath granted unto us the use onely of what we possesse reserving still the chief propriety unto himselfe and to spare something unto the poor out of our abundance at his request who hath not spared to give unto us his onely begotten and dearly beloved sonne that by a shamefull death he might free us from everlasting death and condemnation and purchase for us eternall happiness Yea in truth what madnesse is it to deny being requested to give at his appointment some small portion of our goods who by his owne sight and authority may take all And what senselesse folly were it to turne away our face from him when he asketh in the behalfe of the poor some earthly and momentany trifles from whom we expect as his free gift Heavens felicity and everlasting glory CHAP. XX. But to drive home this duty to mens consciences see further what cause we have to extend our liberality to the relief of Christs poore members For here I shall take occasion to slide into a discourse which in the Title page I durst not once mention as well knowing how averse most men are and how desperately most rich mens hearts are hardned against the poore whereof I le onely give you an instance Some six years since having taken no small paynes in composing the Poores Advocate in eight parts I printed the first two of them with these words in the front That it is an incomparable favour to the rich that there are poore to accept of their Charity had they the Wit to know it This they no sooner read but their bloods would rise saying We must be beholding to the poore to accept of our charity wee 'l see them hanged first An expression more fit for a Caniball then a Christian And certainly such men had need to look to it in time for of all men in the world they shall have judgement without mercy that are so miserably unmercifull And I would wish them to take heed of turning the deaf ear to Christ when in his members he cryes to them for mercy lest Christ turnes the deaf ear to them when they being in far greater need shall cry to him for mercy Again which is worth the observing when the said two parts took so with the good that provision was made a way thought upon that to every rich man in the Nation there should be one of them freely given for the poores good by the Clarkes of every Parish they I mean some of them so abused their trust that the donor was forced to withdraw his hand whereby both Rich and Poore might sustain no little loss the one in their souls the other in their purses For it is well known that a person of quality upon the reading of it sent in many hundred pounds to the out parishes to he be bestowed by the Church-Wardens upon their poore If any shall think I wrong Parish Clarkes let them but ask the Clark of Lawrence Church whether the then Reverend Pastour did not deliver him five and fifty of those Bookes with the names of five and fifty rich men in that parish together with a great charge to deliver them into every of their hands And whether he did not most perfidiously and sacrilegiously barter them away to the Booke Women for other Bookes instead of giving them to the parties And this for I le mention no more I acquaint the world with as tendring the good of his soul more then that of his honour for I have done in private what lies in me to make him sensible of the crime but he is the more obstinate Now that I have taken occasion to shrowd the Remaines of the poores Advocate under the notion of how to become happy here and hereafter these are my reasons First Bounty to the poore is the most proper meanes tending to happiness And secondly it is very probable that many will read or hear thus far under this notion whether out of curiosity or self ends and having heard hitherto will be willing also to hear me a few words in behalf of the poore which is of no less concernment when otherwise they would have heard neither of both Now such as have read the two first parts of The Poores Advocate may remember that I have dispatched these six heads 1. The necessity of the duty 2. The persons of whom it is required 3. They to whom it must be performed 4. VVhat 5. How 6. How much we are to give In the other six parts I intended
and the most that can be made of these things Whereupon St. Austin thus exhorts Si vis esse mercator optimus faenerator egregius da quod non potes â—etinere ut recepias quod non poteris amittere da modicum ut recipas centâ—plum da tempotalem possessionem ut consequaris here ditalem aternan Wouldest thou be a good Merchant a great Vsurer give that thou canst not keep that thou maist receive that which cannot be lost Give though but a little that thou maist receive a thousand sold give thy earthly goods that thou maist obtain eternall life though indeed this giving is rather a receiving then a giving a receiving of treasure for trash and for things that cannot be kept a treasure that cannot be lost as another hath it Nor do the poore so much gain by what we give them as we do The deeds of the charitable do far more profit the giver then the receiver and he who gives an almes doth himself a greater almes Neither is it so much given as laid up for we may truly say what I gave that I have what I kept that I lost as one caused it to be set upon his gravestone What the charitable man gives here is but sent for he shall receive it again by Bill of Exchange in Heaven and that with unspeakable increase Yea it shall be a notable advantage to us at the hour of death for when all other riches shall fail what we have bestowed this way shall let us in to heave God freely cronwing his own grace in us Make your selues friends of the MaÌ„mon of unrighteousness that when ye faile they may receive you into everlasting habitations Luke 16. 9. The poore saith Gregory Nicen are appointed Potters to let their rich Benefactors into Heaven So that to give much is to keep much and that what would otherwise be lost by keeping the charitable man keeps by loosing And so proves richer under ground then ever he was above it which makes one say He is not wise who knowing he must hence In worldly building maketh great expence But he that buildeth for the world to come Is wise expend he never so great a summe And another he shall depart a beggar out of this world who sends not a portion of his estate before him unto eternall blisse Nay it manifestly proves that heaven is none of our Countrey if we will send none of our wealth thither before us Or rather that we thinke Heaven nothing worth when we will not give a little base pelse to compasse it CHAP. XXX But if giving might not properly be called gaining why is it compated to sowing Experieence proves that if we keep our seed by us it will corrupt but cast it into the earth we shall have it againe with manifold increase A man treasures up no more of his riches thou what he contributes in almes The foole in the Gospell filled his barnes in filling the bellies of the poore he had done more wisely I confesse this is a point of Doctrine which the world will not receive let God say what he will 〈◊〉 godly Chrysostome both affirmes and proves that the rich are more beholding to the poore then the poore to the rich The poor receive onely a single almes the rich have returned them an hundred-fold here and everlasting happinesse hereafter Mat. 5. 7. 25. 35. Luke 16. 9. wherein the prayers of their poore suppliants carry no small stroak For which see Cor. 9. 11. to 16. The poore are but the ground into which these seeds are cast But we are the Husbandmen who disperse and scatter them Now as the seed is chiefly for his benefit who soweth it and not for the benefit of the ground into which it is cast so the poor have but the present use and possession of this seed of almes-deed but the benefit of the crop or harvest belongeth to those good Husbandmen who sow in these grounds the seeds of their beneficence Again the poor receive onely things transitory and but of small 〈◊〉 but they that give things spirituall and eternall most inestimable and heavenly riches Why say we then we give to the poor when as it may more truly be said that we give unto our selves rather then unto them Dan. 4. 27. Prov. 11. 24. Why then should we thinke the poor so mightily bound and beholding unto us for our scrape and superfluius reliques or that we do such a meritorious businesse whenwe largely relieve them And not rather thinke our selves beholding unto them and to God for them seeing they are the occasions of such inestimable gaine for such trifling disbursements as Austine speaks And to speak rightly giving is not more an act of Charity then of Christian policy since we shall not onely receive our own again but have a far greater return then can be expected upon an adventure to the East Indies Since we are more happy that there are poore upon whom we may exercise our charity then they are that there are rich who do relieve their wants though with never so great supply for as Austine speaks if there were not some to receive thine alms thou couldest not give Earth and receive Heaven Wherefore give thanks unto him who hath given thee means by such a small prise to procure a thing so precious Besides we may boldly aver with Chrysostom that without poverty riches would be unprofitable As consider that if with Adam and Eve we had a whole world but no body to make ready provision and to attend upon us nor do any thing for us what joy could great men take of their riches if there were not poore men to do mean offices for them what low imployments should the highest be forced to descend unto if there were no inferious to perform them How then should not a considerate man love be liberall to them and exceedingly bless God for them and not do as do the most scorne them and not think them worthy a familiar-wordâ—râ— courteous look CHAP. XXXI And certainly he wants both grace and wit who does not admire the bounty and goodness of God in that he hath offered us the opportunity of such sowing such reaping yea O Lord what are we that thou shouldst give us plenty of all things here also which unto them thou hast denied so that every way it is as our Saviour tells us a more blessed thing to give then to receive which the Apostle would have us to remember Acts 20 34 35. Yet no reason can we alleadge on our behalf but O the depth Rom. 11. 33. Wherefore do thou O my God and Redeemer inlarge my heart with thankfulnesse and implant this grace in my heart O make me liberall of my mony as thou wast of thy blood O let me have an heart to give Food and Rayment to those for whom thou gavest thy self a ransome Yea of all other graces inlarge my heart with Christian Charity and compassion since it is a grace so
the Lâ—â—d to provide for their childrens bodies not for their soules to shew that they begat not their soules but their bodies to leave faire estates for the worser part nothing for the estate of the better part They desire to leave their children great rather then good and are more ambitious to have their sons Lords on earth than Kings in heaven But as he that provides not for their temporall estate is worse then an Infidell 1 Tim. 5. 8. So he that provides not for their eternall estate is little better then a Devill The use which I would have you make of the premisses is this Let none refuse to give because they have many children but give the rather out of love to and for their children sakes that God who as you see hath ingaged himselfe may be their Guardian and provide and take care for them Or if not for their soules yet for thine owne For why shouldest thou love thy children better then thine owne person and in providing for them neglect thy selfe Yea why shouldst thou preferre their wealth before thine own soule and their flourishing estate in the world which is but momentany and mutable before the fruition of those joyes which are infinite and everlasting Will it nor grieve and gall thy conscience another day to thinke that for getting or saving some trifles for thy posterity on earth thou hast lost Heaven or to remember that thy children ruffle it out in worldly wealth and superfluous abundance when thou shalt be stripped of all and want a drop of cold water to cool thy scorching soul in hell CHAP. XXXV Thus I might go on and inlarge my selfe upon this and add thereunto many other reasons First in regard of God Secondly in regard of Christ. Thirdly in regard of the poore Fourthly in regard of others I should also according to the order first proposed shew what are the ends to he propounded in our giving almes and lastly the severall impediments that hinder men from giving but I finde which when I fell upon it I did not soresee matter representing it selfe like those waters in Ezekiel Chap. 47. which at the first were but anckle deep and then knee deep and then up to the loynes which afterwards did so rise and flow that they were as a River which could not be passed over Or like that little cloud which Elias his servant saw 1 Kings 18. Much hath been said of this subject but much more might be said for I could carry you a great way further and yet leave more of it before then behind But I am loth to tire my Reader or cause any to make an end before they begin as not seldome doth Addition in this case bring forth substraction and more writ cause lesse to be read Wherefore I will onely give you the sum of some few particulars briefly and leave the rest That little which I intend to deliver is First the neer communion that is between the poor and us with our head Christ. For besides the civill communion that is between all men as being of one flâ—sh the off-spring and generation of God Acts 17 28 29. The sonnes of the same Father Adam and Noah and so brethren one with another and proceeding as so many flowers from one root many Rivers from one fountain many arteries from one heaâ—t many veines from one liver and many â—ineâ—s from one braine And likewise of the same Country Common-wealth yea of the same City and Corporation yea perhaps neer Neighbours and parishiâ—ners every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor Isa. 58. 6 7. There are many spirituall respects and divine relations which make a more neer communion between Christians one with another for we are elected to the same eternall life and happinesse we are not onely Gods workmanship created in Adam according to his owne glorious image but reâ—created and restored unto the divine Image lost by Adam in Christ the second Adam we are redeemed in our soules and bodies with the same precious blood of Jesus Christ we are partakers of the same calling whereby we are chosen out of the world and gathered into the Church and communion of Saints that we may inherit eternall glory together and that out of darknesse into marvellous light and out of a desperate condition to be partakers of the same precious promises And by vertue of this Calling we serve one and the same God are of one Church and family and have one Religion one faith one baptisme are invited guests to the same Table and Supper of our Lord are all Heirs and Co-heires of the same heavenly kingdome and therein annexed also with Christ our elder brother Finally we are brethren of the same Father the onely Spouse of the same heavenly Bridegroom and members of the same mystical body whereof Jesus Christ is the head so that the neerest and strongest communion that can be imagined is between Christians one with another and all of them with their head Jesus Christ And should not all this move us to relieve them Yea more then all this If we do good to our fellow-members the benefit will redound unto our selves who are of the same body even as the hand giving nourishment to the mouth and the mouth preparing it for the stomacke do in nourishing it provide nourishment for themselves also Yea more then all this there is such a neare and strong union and communion with the poor together with us and with our head Christ our Saviour That he esteemâ—th thâ—â— as done to himselfe which is done unto them even as the head acknowledgeth the benefit done unto it which the meanest member of the body receiveth Yea in truth that is much more acceptable which we do for his poor members then if we should do it to his owne person as being a signe of greater love For it is but an ordinary kindnesse to confer benefits upon our dearest friends but to extend our bounty to the poorest and meanest that belong unto them is a signe of much greater love For if for their sakes onely we do good unto these how much more would we be ready to do it unto themselves if they had occasion to crave our help And as in this regard he much esteemeth this Christian bounty so he will richly reward it also at the day of â—udgemeâ—t For then these mercifull men who have relieved the poor for Christs sake shall with ravishing joy heare that sentence Come ye blessed of my Father because the works of mercy which they have done to the poor Christ will acknowledge as done unto himselfe And this will more rejoyce thy soale hereafter then it doth now refresh the others body when Christ shall say unto thee Come thou blessed and inherit the Kingdome Nor will it then repent thee that thou hast parted with a small part of what God hath given thee to the poor CHAP. XXXVI And
indeed what can be a more forcible reason to make our hearts relent though they be never so stony and our bowels to yearn with pity and compassion towards the poor though they were of brasse and iron Then to consider that our dear Lord and Saviour in them doth crave reliefe for who is so more then bruâ—ishly ungratefull that can turne him away empty handed Who being infinitely rich in all glory and happinesse was contented for our sakes to become poore that by his povertly he might communicate unto us his heavenly riches Who would not give Christ lodging Yea even if need should require the use of his own bed if hee remember that Christ was content so far to abase himselfe for our sakes as to make a stable his chamber and a manger his lodging that we might be admitted into his heavenly and everlasting mansious Who would deny to cloath him being naked who hath cloathed our nakedness and covered our filthinesse with the precious robe of his righteousnesse in which we stand accepted before God and receive the blessing of eternall happinesse Who would not spare food out of his owne belly to relieve poore Christ who hath given unto us his blessed body to be our meat and his precious blood to be our drinke whereby our soules and bodies are nourished unto everlasting life Who would not leave all pleasure and profit to go and visit him in his sicknesse and imprisonment that left heaven and his Fathers bosome that he might come to visit and redeem us with the inestimable price of himselfe Yea if wise we will count it an honour whereof we are very unworthy As most unworthy we are of such an honour as to relieve hungry thirsty and naked Christ in his poor members whence the Macedonians counted and called it a favour that they might have their hand in so good a worke 2 Cor. 8. 1 2 3 4. And that David thanks God that of his owne he would take an offering 1 Chron. 29. 9. And this is another reason to convince men that it is most just and equall they should be liberall to the poor members of Jesus Christ. And so much touching the reasons and motives to this Christian duty Then which there cannot he either more or clearer or stronger or weightier inducements to perswade to any one thing in the world then there is to this if men have either hearts or braines CHAP. XXXVII The next to be considered is The time when we are to give and that is two-fold First when an opportunity of doing good offers it selfe do it speedily without delay readily entertain the first â—ot on with-hold not good from thy Neighbour when it is in thy power to do it Say not to him that is in present need goe and come again and to morrow I will give thee when thou hast it by thee Prov. 3. 27 28. When Lazarus is iâ— need of refreshment let him not wait or lye long at thy door Luke 16. 20. 21 22. For nothing is more tedious then to hang long in suspence and we endure with more patience to have our hopes beheaded and quickly dispatcht then to be racked and tortured with long delayes according to that Prov. 13. 12. Hope deferred maketh the heart sicke but when the desire cometh it is a tree of life For as 〈◊〉 saith Beneficentia est virtus que 〈◊〉 non patitur Beneficence is a vertue which disliketh all delayes And as Seneca telleth us 〈…〉 â—it as properat All goodnesse is quick of hand and swift of foot and hateth aswell the paralyticall â—â—â—king and staggering of those who doubt whether to give or no as the gouty lamenesse of such as after they are resolved to give make but slow hast The greater speed the greater love for love can abide no lingring Then does a benefit loose his grace when it sticks in his fingers who is about to bestow it as though it were not given but plucke from him and so the receiver praiseth not his Benefactors bounty but his owne importunity because he doth not seem to have given but to have held one weakely against his violence These delayes shew unwillingnesse Et qui moratur neganti proximus est He that delayes a benefit is the next door to him that denyeth it Even as on the other side a quick hand is an evident signe of a free heart For proximum est libenter facientis citâ— facere It is the property of him that giveth willingly to give speedily Being of Boaâ— his spirit of whom Nâ—â—â—y could say out of a common fame That he would not be in rest untill he had finished the good which was propounded to him Ruth 3. 18. And as speed in bestowing graceth the gift yea doubles it in respect of the giver so it doubleth the benefit to him that receiveth it Nam bis dat qui cito dat he gives twice that giveth quickly and the swifter that a benefit cometh the sweeter it tasteth Present relief to present want makes a bounty weightier And he cannot but esteem the benefit that unexpectedly receives help in his deepest distresse Whereas a benefit deferred loses the thanks many times proves unprofitable to him that expects it Joshuah marches all night and fights all day for the Gibeonites else he had as good have saved his labour And possibly through these delays thy almes may come too late like a good gale of winde after shipwracke When his health is lost for want of relief or state ruâ—ed for want of seasonable helpe and so thy late and untimely almes will do him little good For it fareth with men in their strength and state as with a leake in ship or a breach of waters which may be easily stopped and stayed at the first appearing but if let alone will within a while grow remedilesse There must then be no stay in these actions of beneficence but onely that which is caused through the receivers shamefastnesse But specially we must avoyd delays in giving after we have granted for there is nothing more bitter then to be forced to make a new 〈◊〉 for that which hath already heen obtained and to finde more difficulty in the delivery then in the grant CHAP. XXXVIII Another thing required in doing good works is constancy and assiduity the which is also implyed in the Metaphor of sowing seed for the Husbandman contenteth not himselfe to have sowed his seed in former years but he continueth to sow it still to the end of his life and though the Crop be sometimes so small that the feed it selfe is scarce returned yet he will not be discouraged but will again cast it into the ground in hope of better successe And this must we do in sowing the seeds of our beneficience casting them daily into the ground which we finde fitted and prepared and not thinke it enough to aâ—â—orne our selves with them as with our best apparell which we onely put on in high and Festivall dayes We must
man knows it is better looking through a poore Lettice-window then through an Iron Grate Let it quite shave off all expenses about Surfeiting and Drunkenness Harlotry and Wantonness with other debauched courses which many amongst the Heathens have been ashamed of and therefore should not be once named among Christians Eph. 5. 3. Nomina sunt ipso pene timenda sono And let is also moderate and diminish those excessive charges which too commonly men are at about things lawful and commendable because if men would so do the poor would be richly provided for As how much might be saved how many millions of money every year and how abundant might we be in works of mercy and yet be never the poorer at the years end Yea how would they praise God and pray for their bountiful Benefactors And how would God bless us in our souls bodies names estates and posterities As he hath abundantly promised in his Word CHAP. XLIV AND so much of the means enabling to this duty Now of the ends we are to propound to our selves in the doing of it wherein I wil be brief Fourthly As our Alms or Works of mercy should flow from faith obedience charity mercy unfeigned love c. which are proper onely to true believers and such as in Christ are first accepted because as a woman that abides without an Husband all her fruit is but as an unlegitimate birth So until we be marryed to Christ all our best works are as bastards and no better then shining sins or beautiful abominations as the Apostle telleth us Heb. 11. 6. Rom. 14 23. So our aim and end must be the glory of God the good of our brethren who are refreshed with our Alms the adorning of our Profession with these fruits of Piety the edification of others by our good example the stopping of the mouths of our Adversaries our own present good both in respect of temporal and spiritual benefits and the furthering and assuring of our eternal salvation all which shews that howsoever any man may give gifts out of natural pity yet onely the Christian and godly man can rightly perform this duty of Alms-deeds for it is a good work and there are none do good but those that are good neither is it possible that there should be good fruit unless it sprung from a good Tree Charity and Pride do both feed the poor the one to the praise and glory of God the other to get praise and glory amongst men in which Case God will not accept but reject a mans bounty As when one sent a Present to Alcibiades he sent it back again saying He sendeth these Gifts ambitiously and it is our ambition to refuse them The Hypocrite aimeth chiefly at his own glory and good either the obtaining of some worldly benefit or the avoiding of some temporal or everlasting punishment or finally that he may satisfie God's justice for his sins make him beholding unto him and merit at his hands everlasting happiness But the Christian doth these works of mercy with great humility remembring that whatsoever he giveth to the poor for Gods sake he hath first received it from God with all other blessings which he enjoyeth In which respect when he doth the most he acknowledgeth that he doth far less then his duty and that with much infirmity and weakness and therefore in this regard he humbly confesseth that his Almes are sufficiently rewarded if they be graciously pardoned the which as it maketh him to carry himself humbly before God so also meekly and gently towards the poore And indeed our axes saws hammers and chisels may as well and as justly rise up and boast they have built our houses and our pens receive the honor of our writings as we attribute to our selves the praise of any of our good actions And it were as ridiculous so to do as to give the Souldiers honor to his sword For of him and through him and for him are all things to whom be glory for ever Amen Rom. 11. 36. If we have any thing that is good God is the giver of it if we do any thing well he is the Author of it Joh. 3. 2. Rom. 11. 36. 1 Cor. 4. 7. 11. 23. We have not onely received our talents but the improvement also is his meer bounty Thou hast wrought all our works in us saies the Prophet Isaiah Chap. 26. ver 12. We do good Works but so much as is good in them is not ours but God's We for these things magis Deo debitor est quam Deus homini are rather debtors to God then God to us We cannot so much as give him gratias thanks unless he first give us gratiam the grace of thankfulness God gives not onely grace asked but grace to ask We cannot be patient under his hand except his hand give us patience God must infuse before we can effuse The springs of our hearts must be filled from that ocean before we can derive drink to the thirsty For as the virtue attractive to draw Iron is not in the Iron but in the Adamant so all our ability is of God and nothing as our own can we challenge save our defects and infirmities Whence that of Austin Lord look not upon my Works but upon thy Works which thou hast done in me or by me which indeed he does even to the amazement and astonishment of all that are wise and truly thankful For mark it well first he gives us power to do well and then he recompenceth and crowneth that work which we do well by his grace and bounty Bernard reports of Pope Eugenius that meeting a poor but honest Bishop he secretly gave him certain jewels wherewith he might present him as the custom was for such to do So if God did not first furnish us with his graces and blessings wee should have nothing wherewith to honor him or do good to others Of thine own I give thee said Justinian the Emperor borrowing it from the Psalmist 1 Chron. 29. 14. The use whereof before we leave it would be this First hope we for but challenge not a reward for our well-doing yet not for it self but for what Christ hath done for and by us Let this be the temper of our spirits when we do any duty Do we the work give God the praise To us the use of his gifts to him the thanks and glory for ever Yea having received all we have from him and done all that we do by him what madness and folly is it not to refer the glory and praise of all to him as the Apostle argues Rom. 11. 36. to which he adds as an injunction Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10. 31. O God if we do any thing that is good it is thine act and not ours Crown thine own work in us and take thou the glory of thine own mercies God bestoweth upon us many indowments to the end onely that
Lord I have removed the borders of the people and have spoiled their treasures and have pulled down the Iuhabitants like a valiant man Esay 10 13 When Nebuchadnezzar and Herod took the praise of their greatness wit worth to themselves which was due to God you know what came of it Dan. 4. Act. 12 21 22 23. Esop's Crow not content with her own likeness went and borrowed a Feather of every Bird and then became so proud that she scorned them all which the Birds observing they came and pluckt each one their feather back and so left her naked Even so does God deal with all proud and ingrateful persons Hanani the Seer tells Asa King of Judah Because thou hast rested upon the King of Syria and hast not rested in the Lord thy God therefore is the Host of the King of Syria escaped out of thy hand adding thereto The Ethiopians and the Lubims were they not a great Host with chariots and horsmen exceeding many yet because thou didst rest upon the Lord he delivered them into thine hand 2 Chron. 16. 7 8. And again being diseased in his feet it is said That he sought not to the Lord but to the Physicians and what follows As a slept with his Fathers and dyed his Physicians could do him no good without God the same Chapter ver 12. 13. CHAP. XLVIII THankfulness for one benefit inviteth another but how worthy is he to perish in the next danger that is not thankful for escaping the former Ingratitude forfeits mercies as Merchants do all to the King by not payment of Custom Because Pharaoh saith the River is mine own therefore God saith I will dry up the River Ezek. 29. 3 9. c. Isa. 19. 5 6. Tamberlain having overcome Bajazet asked him whether he had ever given God thanks for making him so great an Emperor He confest ingenuously that he had never thought of it To whom Tamberlain replied That it was no mervail so ingrateful a man should be made such a spectacle of misery All which wise Solomon confirmeth Prov. 11. 28. and also Job Chap. 31. ver 24 25 28. Gods glory to him is as the Crown to the King Now there is less danger in stealing any thing from the King then his Crown for if men rob him of his Tribute or clip bis Coyn he may perhaps pardon it though that were much and he is not discreet that will run the hazard But if they go about to take his Crown from him there is no hope of obtaining pardon for that God is very bountiful in all other things his Wisdom he communicates and his Justice he distributes and his Holiness he imparts and his Mercy he bestows and his onely Son he hath freely given as Paul sheweth 1 Cor 1. 30 31. But his Glory he will not give to another as himself speaks Isa. 42. 8. And indeed this is the main fruit and return that comes unto God from all his Works This in the New Testament is as the fat of the burnt-offering was in the Old and we know all the fat was the Lords and he that did eat that was to be cut off from his people Levit 3. 16. 7. 25. If you will see it in an example look up on Herod who in stead of giving the glory of his gifts unto God took it to himself and was cut off from his people by or after a strange and unheard of manner Acts 12. And thus we see by what hath been said that if pride covetousness hypocrisie or any the like springs shall set the wheels of our hearts a moving our Honey will prove but gall and our Wine Vinegar yea if these be the ends of our doing duties such an end will follow it as we had better be without it even such a misery at the end as will know no end of misery Let men therefore beware they rob not God of his glory which he so much stands upon least Satan by God's just permission rob them of their souls which they ought so much to stand upon Again secondly if the Grace of God be the Fountain ftom which all our endowments flow and that God may be honored by our gifts is the only end of our injoying them let us not so much as share with God in squinting one eye at Gods and another at our own honor Yea if God wil reward no Work nor bless it with his Grace unless it be intended to his glory Let us direct all our thoughts speeches and actions to his glory as he hath directed our Eternal Salvation thereunto Let us make God the Alpha and Omega the first and the last of all our actions and endeavours Let us add this to all our other gifts that we give the glory of them to God As what else should men propose for their end then that glory which shal have no end Yea let us with one unanimous voice say He hath given us all the Grace and Happiness we have and we wil give him all the possible thanks and honor we can let it be our main request and daily prayer Teach us O Lord to receive the benefit of thy merciful favours and to return thee the thanks and the glory and that for ever and ever And so much of the Ends which we are to propound to our selves in our beneficence the lets and impediment follow CHAP. XLIX I Might mention many great lets and impediments as Ignorance Infidelity Pride Intemperance self-self-love hard heartedness and other the like do much hinder mens bounty and liberality to the poor as may partly appear by what I have already delivered but nothing like Covetousness yea name but Covetousness and that includes all the rest Covetousness is the Grave of all good it makes the heart barren of all good inclinations and it is a bad ground where no flower will grow It cannot be denyed but enough hath been said in this and the Poors Advocate to perswade any rational man not onely that there is a necessity of this duty but sufficient to enflame him with a desire of performing it according to the utmost of his ability But so it is that the Covetous Miser is so far from being prevailed withall that he will not come so near the same as to give it the hearing Or suppose such an one should be so ingenuous as to hear it there is no hope of prevailing with him As what think you when that rich man Mark 10 17. c. who ran after Christ kneeled down to him and was so inquisitive to know how he might attain eternal life yea who had from his youth squared his life according to Gods Law insomuch that Christ loved him Yet when he was admonished by our Saviour to sell all and give to the poor and he should have Treasure in Heaven he turned his back upon Christ and went away very sorrowful because he was marvellous rich He had a good mind to Heaven in reversion but for all that he would
onely with the true Treasure of spiritual graces and eternal glory but stooping to our infirmity even multiply and pay us with our own mony also even with the coyn of worldly blessings which is so currant among us And what greater gain can be imagined then to change Earth for Heaven transitory trifles for eternal treasures the bread of men for the bread of Angels rotten rags for glorious robes and a little drink yea a cup of cold water if the Well or River be our best Celler for the Water of Life which will infinitely delight and satisfie us without glutting or satiety Then is our Saviours words Luke 12. 33. worth harkening to of all rich men where he saith Give alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth neither moth corrupteth And indeed it being so a man would think there needed no pressing or perswading any to this duty that have either grace or wit for who does not wish well to himself and his and yet no duty more neglected insomuch that I can never enough admire the little Charity of most rich men in these daies or pity their simplicity For the want of Charity is the strongest conviction of folly that can be Nor were it possible they should be so close-fisted if they were not as barren of Wit as they abound in wealth As observe but the depth of such an one he buies a Lease of seven years with an Inheritance that is everlasting There can be nothing more stange in my judgment then that covetous men who are all for themselves and for gain should so neglect the greatest gain and interest with infallible security that ever was heard of But Solomon gives the reason Prov. 17. 16. for what he speaks there of a Fool is more true of a Covetous Uncharitable Rich man He hath a price put into his hand but he wants an heart to make use thereof As O the brave opportunities such have â— to be happy and to make their seed happy here and much more hereafter if they were wise and did but truly love themselves and their precious souls Whereas now like â—ouls and mad men they will needs be more miserable then thousands that want those blessings wherein they abound yet so foolish and mad are most rich men as common experience does too wel teach us As wil they not lend a man on his Bond for six in the hundred sooner then accept God's hundred for one ensured on a Word so firm that one lotâ— of it shal not perish in the general fire of heaveâ— and earth and how could this be were not these words of Christ Matth. 25. 41. to the end and the great day together with the signs of God's love manifested on the Cross a meer tale that is told and of no concernment to us But CHAP. LIII THirdly If with what measure we mete to the poor it shall be measured to us again as it fared with Dives touching Lazarus Luke 16. 20 25. If the sentence of Absolution or Condemnation at the day of judgment shal be pronounced either for or against us according as we have performed or omitted these works of mercy to those and onely those who have fed the hungry cloathed the naked visited the sick c. Come yee blessed c. And contrarily to those that have not done these duties in relieving Christs members according to their abilities and the others necessities Depart ye cursed into everlasting Fire c. In what a case are all miserly and unmerciful muckworms Yea what wil become of most rich men in these dayes who being worth thousands wil let the poor starve rather then relieve them with any considerable supply I profess it is wonderful to me that ever such fordid self-lovers can looke for or expect to find the least mercy from God at the great Day of Retribution Certainly they must needs think there wil be no such Day of Judgement as Christ speaks of or that he is a notorious Lyar and means not to be as good as his word For if they do in the least believe either of these yea if they did but come so near believing as to grant such a thing may be or it is possible they could not be such careless witless and wicked fools as to venture and hazard the salvation or damnation of their souls upon the doubtful event of such a weighty business O my Brethren bethink your selves before your Glasses be run out be perswaded be perswaded to love your money less and your selves and souls more And do not lose your souls to save your silver or if you do you wil one day dearly rue it I mean when you come in Hell As let me ask your Consciences but this question What would you give in those scorching flames to be delivered out of them into Abrahams bosom or the Kingdom of Heaven Yea what would you not give if you then had it Let Nabal be but ransomed out of Hell he wil no longer be a Churl Let Dives return from that fiery Lake to his former riches the sensible World shall admire his Charity Let Judas be ransomed out of Hell he wil no more betray his Master for money Let Esau find the same favour he will never again sell his Birth-right Nabal then would no longer oppress Achitophel then wil be no longer a false-Counsellor nor Ahab a bloody Tyrant Finally if all damned souls could but be admitted to come out of Hell and get a promise of Heaven upon condition of extraordinary obedience for a thousand years how precisely would they live And how would they bestir themselves that they might please God having once tasted of those torments which now many are in doubt of because no man ever saw Hell that returned back to make the relation yea if the offer were but made to these Churls on their death-beds when Conscience begins to accuse God appears to be angry and Satan is ready to seize upon their souls they would then give all they have had they ten thousand worlds for a short reprieve to the end they might have the like possibility As certainly when Pharoah saw the Sea ready to swallow him he was heartily sorry that ever he had wronged poor innocents and oppressed God's own portion How much more when he felt the flames of Hell-fire about his ears And the like of Ahab touching Naboth and all such covetous and cruel men What gained Laban and Nabal or Dives or that rich man in the Gospel by heaping up Riches and ingrossing all to themselves when shortly after by their covetousness and cruelty they both lost their Estates and themselves The foolish Virgins to save or spare a a shilling brought no Oyle but when their Lamps were out and the Bridegroom was come what would they have given Yea what would they not have given for a little Oyle and for entrance with the wise into the Wedding Such will
on day be the case of all covetous men Indeed at present none are wise but they for they account poor honesty but a kind of simplicity but then they wil acknowledge themselves to have been of all fools the greatest nor deserve they any pity Who pities that man's death that having the Medicine by him which can help him dyes and will not take it If ever you see a drowning man refuse help conclude him a wilful Murtherer O my Brethren â— look not for Dives nor Judas to come out of Hell to warn you since all this that I have said and much more is written for your learning and warning lest if fare with you as it did with the Greeks of Constantinople who had store of Wealth but because they would spare none to the reparation of the Walls and maintenance of the Souldiers they lost all to the Turks which afterwards no money could recover Or as it fared with Hedelburough which was lost through the Citizens Covetousness for being full of Gold and Silver they would not pay the Souldiers that should have defended them Though neither their folly nor loss was comparable to this of yours For what is the Loss of Life or Countrey to the loss of a man's Soul and the Kingdom of Heaven The covetous Jews spoken of by Josephus loved their money dearly when being besieged they did in gorge their Gold for all the night and seek it in their close Stooles the next morning But nothing so wel as these Cormorants I am speaking of who by covetousness and overmuch sparing resolve to lose Life Substance Soul Heaven Salvation and all O wretched wicked and foolish generation CHAP. LIV. FOurthly If there needs no other ground of our last and heaviest doom than Ye have not given Ye have not visited If the main point which Christ wil scan at the day of Judgement is the point of mercy If he wil accuse the Wicked at the last day not onely for taking the meat out of the poors mouths or plucking their apparel off their backs but for not feeding them and putting cloaths upon their backs as is evident by Matth. 25. and as I have made plain then are all Negative Christians in an ill taking It is strange to see how many several ways men have to deceive themselves One thinks it enough that he is of the outward visible Church born of Christian Parents hath been baptized c. Another so confidently hopes for Salvation by Faith that he little regards honesty or true dealing amongst men Another sort flatter themselves with promises of mercy as Christ suffered for all God would have all to be saved At what time soever a sinner repents he shall be forgiven and the like and with these they batten their own presumptuous confidence be their lives never so licentious Yea where is the man that wil not boast of his love to Christ though they even hate all that any way resemble him but of all others such as live harmless Lives and do no hurt think it sufficient and that it greatly matters not for doing good so they do no evil And in these conceits they go on to the end of their lives without once questioning how they shal enter in at the straight Gate Their deceitful hearts serve them as Jael did Sizera who flatteringly said to him Come in my Lord giving him Milk and covering him with a Mantle but withal nailing his head to the ground As see how the Rich Glutton flattered himself with hopes until he was in Hel-flames For notwithstanding he had denied poor Lazarus the very crumbs that fell from his Table yet he could challenge Abraham for his Father saying Father Abraham have mercy on me c. Luk. 16 But refused he was because he had not the works nor indeed the Faith of Ahraham though he might seem to profess and pretend it And the like of those Jews John 8. For they could boast to Christ that Abraham was their Father but he gave them a cutting Answer If ye were Abraham's Children ye would do the works of Abraham ver 39. Vainly do they speak of their love to Christ who yet are wanting to his members Neither can there be a truer argument of a godless person then unmercifulness If we know a man unmerciful we may boldly say He is ungodly John 3. 17. The lack of Charity is the conviction of Hypocrisie 1 Cor. 13. 1 2 c. The righteous is merciful and giveth Psal. 37. 21 22. But the Wicked are so far from this that they borrow and pay not again The Father of Mercies hath no Children but the merciful Matth. 5. 7. He that is not a feeling Member of others miseries is not of that Mystical Body whereof Christ is the Head It is not who is called a Christian or who is baptized for in that number we shall find abundance of Hereticks no fewer Hypocrites and inn imerable ungodly persons some not informed in their Judgements the rest not reformed in their lives Neither is it enough that we are civil honest men whom none can justly accuse for we are commanded 1 Pet. 3. 11. to eschue evil and to do good to eschue evil is the first lesson of Christianity but not all to do good is the second and greater half 2 Tim. 2. 19. Let every one that calls on the Name of the Lord depart from iniquity that is one step but not high enough We must also do the will of our Father John 7. 17. Every Tree that brings not forth good fruit for all it brings forth no bad shall be cut down for the Fire And the servant that doth not imploy and increase his Talent for all he returns it safe and whole to his Master shall be bound hand and foot and cast into utter darkness Matth. 25. 30. Thou hast a servant who is neither Thiefe nor Drunkard nor Swearer no none is able to tax him with any vice or unthriftiness yet because he sits all day with his hand in his bosom and does nothing thou correctest him Why what harm hath he done Thou canst not charge him with any thing but his not doing of something yet he deserves chastisement So in this case there needs no more to prove thee wicked and to make thee of the number of those Goats which shall be placed at Christ's left hand and to whom he shall say Depart ye cursed then that thou hast not done these works of mercy which are no less commanded then the wickedst actions are forbidden Good deeds are such that no man is saved for them nor without them Indeed Faith is the life of a Christian but the breath whereby he is known to live is Charity 1 Cor. 13. 3. Faith doth justifie our works do testifie that we are justified Therefore justifie thy Faith that thy Faith may justifie thee There is much Faith talked of but little faithfulness manifested abundance of love but not a spark of Charity Gal. 5. 22. But let men