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
be clean unto you ver 41. It s not spoken without a behold But CHAP. XXV Sixthly the mercifull man shall be no less blessed in his name and credit he shall be had in honour and reputation according to that Prov. 14. He that oppresseth the poore reproacheth him that made him but he honoureth him that hath mercy upon the poore ver 31. And to this accords that of the Psalmist he hath dispersed he hath given to the poore his righteousness endureth for ever his horn shall be exalted with honour Psalm 112. 9. And so Proverbs 10. His memoriall shall be blessed Verse 7. And of this I might give you sundry examples and pregâ—â—â—t As Rachab Gaius Job The Centurian Boas Cornelius and Mery as how did our Saviour value and honour Maries bounty though so slighted by him that was a thief and carried the bag into which he would have had it come when he commanded it should be spoken of to her honour wherefoever the Gospell should be preached throughout all the world Matth. 26. 13 But experience sufficiently proves that a liberal and bountiful man shall have all love and respect with men all good repute and report both living and dead Nor is this so light a blessing as many deeme it for what sayes the wise man The memoriall of the just shall be blessed but the name of the wicked shall rot Prov. 10. 7. Tea a good name is better then a sweet oyntment and to be chosen before great riches Prov. 22. 1. yea then life it self Briefly for conclusion of this point let this be the use when the poore at your gates ask their daily bread they highly honour you yea after a sort they make you Gods therefore by your bounty liberality shew your selves at least to be Christians to be men Secondly such as have by this divine vertue obtained a good report let it provoke them as much to excell others in doing good as they do excell them in hearing thereof For I hold this a sure rule He is of a bad nature to whom good report and commendations are no spur to vertue but he is of a worse disposition to whom evil report and blame is no bridle and retentive from vice which made Tully so wonder at the strange perverseness of Antony whom neither praise could allure to do well nor yet fear of infamy and reproach deter from committing evil But CHAP. XXVI Seaventhly the spiritual blessings and benefits which accompany these works of mercy and thereby accrew to the soul even in this life 's as they are inestimable so they are innumerable lie nominate so many as may satisfie and not cloy First it is the onely meanes to have the soul prosper kept safe and preserved Psal. 36. Preserve my soul saith David for I am mercifull Verse 2. The liberall soul shall be made fat and he that watereth shall also be watred himself Prov. 11. 25. The mercifull man doth good to his own soul Verse 17. Secondly it is rewarded with illumination and conversion The two Disciples that went to Emaus were rewarded with illumination for entertaining our Saviour as a stranger Luke 24. 45. Whence St. Austin observes that by the duty of Hospitality we come to the knowledge of Christ. Loe saith St. Gregory the Lord was not known while he spake and he vouchsafes to be known while he is fed And then St. Alboâ—e the first Martyre that ever in England suffered death for the name of Christ was converted from Paganism to Christienity by a certain Clark whom he had received into his house fleeing from the persecutors hands Thirdly works of mercy are infallible signes of a lively faith whereby we may prove it to our selves and approve it unto men Jam. 2. 18. which fruits if our faith beare not it is dead not a living body but a carcass that breatheth not verse 26. They are signes of a lively faith for no man easily parteth wirh his worldly goods to these uses unless by faith he be assured that he shall have in lieu of them heavenliy and everlasting treasures The merciful man is ever a faithfull man Fourthly it testifies our unfeigned repentance whereof it is that Daniel saith to Meâ—usbaâ—nezer Wherefore O King break off thy sins by repentance and thine iniquities by shewing mercy unto the poore Dan. 4 27. The which Zacheâ—s practised Luke 19. For no sooner was he converted unto God but to testifie his unfeigned repentance he giveth half his goods unto the poore Verse 8. Fifthly giving much is an infallible signe that many sins are forgiven us as our Saviour speaketh of the woman Luke 7. 47. Sixthly by it we may know our selves to be the children of God 1 John 3. 14. Yea and others may also know it John 13. 34 35. And hereby we know the unmercifull to be none of Gods children for the Father of Mercies hath no children but the mercifull Seventhly it is said that Obadia feared God greatly for when Iesabel destroied the Prophets of the Lord he took an hundred Prophets and bid them by fifty in a cave and he fed them with bread and water 1 Kings 28. 3. 4. Therefore it is a sure signe of the fear of God Eightly they are undoubted fignes of our love towards God When as we so love the poore for his sake as that we be content to spare somewhat even from our own backs and bellies that we may the more liberally communicate unto their necessities But this a wicked man will never do the onely loves the Lord 〈◊〉 Laban did Jâ—câ—b onely to 〈◊〉 riches by him Or as Soul loved Samuel to gain honour by him True they will say they love God and perhaps think so too but let them say what they will if unmercifull I will never believe against Scripture that they love God whom they have not seen that love not their brother whom they have seen if we love him we will love one another 1 John 4 20 11. If any man saies the Apostle have these worlds goods and seeth his Brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 1 John 3. 17. And us they are manifest signes of our love to God so also of our love towards our Neighbours when as we carry our selves in all Christian bounty towards them as unto Children of the same Father and members of the same body suffering with them in their wants through compassion and sellow-feeling and rejoycing with them in their fulness and prosperity Hereby we know that we love the brethren because our hearts and hands are open to them for love is bountifull For otherwise it is but an unprofitable counterfeit and hypocriticall love to make shew of kindness and compassion in word and to perform nothing in deed as Saint James plainly affirmeth James 2 15. But that this alone is the best touchstone to shew the sincerity and truth of our love many places demonstrate as 2 Cor.
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
Col. 1. 10. And the river of Charity does alwaies spring from the fountain of Piety Faith is as the leads and pipes to bring in and Love is as the cock of the cunduit to let out And what availeth the one without the other What avileth it my Brethren saies S t James though 〈◊〉 man saith he hath faith when he hath no works that is works of Charity can the faith save him For if a Brother or a Sister be naked and destitute of daily food and one of you say unto them Depart in peace warm your selves and sill your bellies notwithstanding ye give them not those things which are needfull for the body what helpeth it Even so the faith if it have no works is dead in it self James 2. 14. to 18. A just man lives by his faith Hab. 2. 4. Heb 10. 33. and others live by his charity Pure Religion and undefiled before God even the Father is this to visit the fatherlesse and widdowes in their adversity and to keep himself unspotted of the world James 1. 27. Love is the fulfilling of the Law Rom. 13. 10. and Faith is the fulfilling of the Gospel Act. 13. 39. 16. 31. 1 Thes. 4. 14. 1 John 3. 23. A Christian in respect of his faith is Lord over all 1 Joh. 5. 4. 2. 14. in respect of his love he is servant unto all Gal. 5. 13. Faith is the mother grace by it we are justified Luke 7. 47 50. Gal. 3. 8. our hearts are purified Act. 15. 9. our persons are accepted and our soules saved Ephe. 2. 8 9. Luke 18. 42. Yet in many respects love is preferred before it as 1 Cor. 13. 13. Now abideth Faith Hope and Love even these three but the chiefest of these is Love So that what the diamond is among stones the Sun among Planets and gold among mettals such is Love among the graces Love will make us to have publique spirits resembling the Moon which borroweth her light from the Sun that she may convey it to all the inferiour creatures takes from the Sea that she may give to the lesser rivers It will inforce us to practice what the Apostle exhorts unto Phil. 2. Look not every man on his own things but every man also of the things of other men let the same mind be in you that was even in Christ Jesus c. Vers. 4 5 6. It will make us remember them that are bound as if we were bound with them and them that are in affliction as if we were also afflicted in the body Heb. 13 3. Which is but reason As maist not thou thy self be in affliction or want and wouldest not thou in thy need be relieved Why then shouldest not thou know it reason to do to others as thou wouldest have them do to thee We ought to love our neighbour as our selves Levit. 19. 18. but how do we so if we take not care for them as we do for our selves There is nothing that any one doth or indureth but any other may We are all lyable to the same common misery if unsustained Therefore insult not over him that is cast down but let it make thee humble thankfull and compassionate because it is a goodnesse not our own that makes the difference though pride will scarce believe it The proudest he cannot say this or that shall never befall me Who can say saies Menander I shall never do nor suffer this or that For that we go not the round of others sinnes or punishments it is neither our goodnesse desert policy or power preventing but from those lines of gracious Providence from Gods preventing and preserving mercy Doubtlesse he had been counted a prating fool that should have told Haman he should have held Mordecai's stirrup much lesse have changed preferment with him That Mordecai should be lifted up into Hamans favour at Court and Haman should be exalted to that fifty cubits eminency above ground in Mordecais room But go we on Love will cause us to open our hands unto such as are in want and lend or give them sufficient for their need as God commands Deut. 15. 8. It will make us of Jobs spirit who would not eate his morsells alone but invited the fatherlesse to eate with him Job 31. 17. It will make a man love his enemies and do good for them that do hurt to him Luke 6. 35. Yea if need so require as in a femine or common persecution it will make us sell our possessions and goods and distribute them to all as every one hath need as did the Christians in the Primitive Church Acts 2. 44 45. And lastly which is above all It will make a man to lay downe his life for the brethren 1 John 3. 16. Whereas he that hath not this Christian grace feels and is sensible of common calamities just so much as appertains to his own private estate interest and no more It is the want of compassion that takes no compassion of others wants Yea this is an argument that the love of God is not in us 1 John 3. 17. Whatsoever we thinke or say it is not at all in us John 3. 14 15. 17. CHAP. XVIII Again It 's impossible that he who hath love should be ungratefull Mary Magdalen had received much and this made her love much and loving much she thought nothing too much to bestow even upon the most remote members of Christ to expresse her thankfulnesse Luke 7. 38. And the like of Naaman when Elisha had done that great cure upon him whose hands were no lesse full of thankes then his mouth Dry and barren profession of our obligation where is power to requite are unfit for noble and ingenuous spirits And so of Jacob if saith he I come again unto my fathers house in safety then shall the Lord be my God and this stone which I have set up as a pillar shall be Gods house and of all that he shall give me I will give the tenth unto him again Gen. 28. 21 22. And Hannah who vowed a vow and said O Lord of Hosts if thou wilt looke on the trouble of thine hand-maid and remember me and not forget thine hand-maid but give unto thine hand-maid a man-Childe than I will give him unto the Lord all the dayes of his life and there shall no razor come upon his head and she did it accordingly 1 Sam. 1. 11. 27 28. An ingenuous disposition cannot receive favours without thoughts of return Behold thou hast been carefull for us sayes Elisha to the Shunâ—mite with all this care what is to be done for thee wouldest thou be spoken for to the King or to the Captain of the Host what is there to be done for thee And when he understood that a sonne was the onely thing she wanted and desired her husband being old he obtained of the Lord to fulfill her desire 2 Kings 4. 13. to 17. Both Christ and the Angels the Prophets and Apostles were wont to be very
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
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