pretend what they wil he that hath Grace or the love of God in his heart wil shew it in Works of mercy to the end that God may be honored and others won and edified thereby Blessed are the pure in heart faith our Saviour for they shall see God Matth. 5. 8. They must lead vertuous lives on Earth that ever expect in Heaven to see the Lord Jesus Now the inward disposition of the heart is outwardly ingraven in the life Shew methy faith by thy works sayes James Jam. 2. 18. That is by thy active obedience which consisteth in doing God's Commandments and passive obedience in suffering his Chastisements Though Faith be alone in Justification yet not in the justified as the Eye though alone in seeing yet not in him that seeth but joined with the Ears Nose Hands and many other members of the body Faith the Queen of Graces hath her Gentleman-Usher before and her Servants following after If you see not Repentance go before Faith nor Works attending on her know that it is not she There is a zeal without knowledge and there is a knowledge without zeal there is a faith without obedience and there is an obedience without faith there is a love without fear there is a fear without love both are hypocrites We are justified by faith sayes Paul Rom. 4. 3. We are justified by works says James Jam. 2. 21 St. James dealt with them that stood too much upon Faith without Works S. Paul dealt with them that stood too much upon Works without Faith Wirked men if we mark it are all for extreams and extreams onely bear rule in this World because there is still but one virtue for two vices which cowch so close beside her that the natural man can scarce see her as for instance you shall ever see Pride on the one side Rusticity on the other side and comeliness in the midst Flattery on the one side Malice on the other side and Love in the midst Diffidence on the one side Presumption on the other side and Faith in the midst Superstition on the one side Atheism on the other side and Religion in the midst Ignorance on the one side Curiosity on the other side and knowledge in the midst Carefulness on the one side Carelesness on the other side and Diligence in the midst Covetousness on the one side Prodigallity on the other side and Frugallity in the midst But to these Virtues or to keep the mean Worldlings are always to seek as hereafter they wil be of a blessing Gods Servants are known by this they square all their actions and intentions by the Rule of the Word as knowing that if they do never so much to satisfie anothers Will or their own it avails nothing with God if it be not done for God Therefore David prayes Teach me O Lord to do thy will not my Will for we need not be taught to do our own wills every man can go to Hell without a Guide Now he that wil do Gods Will and live by the direct Rule of his Word must repent and believe the Gospel Mark 1. 15. that is joyn with his faith in God's Promises obedience to his Precepts For Faith and Obedience are as inseparable as life and motion the Sun and its light And altbeit in our Justification Christ saith Fiat tibi secundum fidem tuam be it unto thee according to the Faith Matth 9. 29. Yet in our salvation Redditur unicuique secundum opera sua Every man shall be rewarded according to his works Matth. 16. 27. Neither wil Christ say when he shal sit upon his throne Ye have believed but you have done Come ye blessed Matth. 25. 35. and in Matth. 25. 21. Well done good Servants not wel known nor wel spoken nor wel purposed but wel done This is the perfect Rule Gal. 6. 16. And as many as walk according to this Rnle peace shall be upon them and mercy and upon the Israel of God Again it is not knowing or hearing or preaching or casting out Devils in Christs Name nor praying Lord Lord c. but he that doth his will and when he hath done it accounts himself an uprofitable 〈◊〉 that shal be saved Luke 17. 10. And 〈…〉 men were not wilfully blind and did not 〈…〉 follow the deceitfulness of their own 〈…〉 then believe God's Word It were impossible they should ever hope for mercy without filial Obedience since the scripture thoroughout continually calls for practice as to ad some instances to the former If you ask God who shall dwell in his holy Mountain he faith The man which walketh uprightly Psal. 15. 2. If ye ask Christ who shall enter into the Kingdom of heaven he saith Not they which cry Lord Lord though they cry twice Lord but they which do the will of my Father Mat. 7. 22. If you ask him again How you may come to Heaven he saith Keep the Commandments Luk. 18. 20. If you ask him again Who are blessed He saith Blessed are they that hear the Word of God and do it here are none but doers If you ask an Angel who are blessed he saith Blessed are they which keep the words of this Book Revel 22. 7. Here are none but doers If you ask David Who are blessed He saith Blessed are they that keep judgement and he that doth righteousness Psal. 106. 3. 103. 18. If you ask Solomon Who are blessed He faith The man is blessed that keepeth God's Law Prov. 29. 18. Here are none but doers If you ask Esay Who are blessed He saith He which doth this is blessed Esay 56. 2. If you ask St. James Who are blessed He saith The doer of the Word is blessed in his deed James 1. 25. Here is none but doers mentioned Matth. 7 21. Rom. 2. 13. So that blessedness and doing go always together For as the works that Christ did bore witness that he was Christ Job 10. 25. So the works that we do must bear witness that we are Christians And least any man should look to be blessed without obedience as Christ calleth Love the greatest Commandment so Solomon calleth Obedience the end of all as though without obedience all were to no end Eccles. 12. 13. When God created the Trees in Paradice Gen. 1. hee commanded them to bring forth fruit So when he createth a lively faith in any one he commandeth it to bring forth Works And when our Saviour would prove himself to John to be the true Messias indeed he said to his Disciples Tell John what what things you have heard and seen not only heard but seen Matth. 11. 4. So if we will prove our selves to be Christs Disciples indeed we must do that which may be seen as wel as heard Iohn was not onely called the Voyce of a Cryer but a Burning Lamp which might be seen James doth not say Let me hear thy Faith but let me see thy Faith As the Angels put on the shape of men that Abraham
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
universally profitable and withall so amiable As O the loveliness and profitableness of this Christian grace For to do good to the poore is more then a treble good it pleasures them most of all pleasures the doer for it brings blessings upon their Soules Bodies Estates Names Posterity it increaseth their reward causes the poore to pray for and praise God for us and also others to glorifie him it is an odour that smelleth sweete a sacrifice acceptable and pleasant to God who will fulfill all our necessities through his riches with glory in Jesus Christ as the Apostle delivers it Phil. 4. 16. to 20. VVhence that great praise of it 1 Cor. 13. 13. Now abides Faith Hope and Charity but the chiefest of these is Charity Whence Sozomen calls it â—a sure toaken of a most vertuous mind and Lallantius a principall vertue and Calvin the chiefest office of humanity amongst us and Aretius the most elegant ornament of a Christian life and the holy Ghost a never failing grace 1 Cor. 13 8. whence also it is so highly commended in the Saints in all ages As how is Abraham commended for his hospitality and almes-deeds And Lot Corunelius of whose almes there was in the presence of God a memorandum made Acts 10. 31. and Darcas whose good works and almes-deeds were to be seen and shown when she has selfe was not and the poore could not tell how with patience to take her death she had done so much good for them all the time of her life Acts 9. 36. 39. And those Christians Acts 11. 29 30. for the care they had of the poor in the Apostles time Acts 2. 45. Thus the Macedonians are highly commended and much honoured for their freenesse and forwardnesse in relieving of the poor brethren at Jerusalem as is seen upon record Rom. 15. 26. And again 2 Cor. 8. 1 2 c. And the like of the Philippians and many more whom I must passe over in silence CHAP. XXXII And as bounty is the most beneficiall grace and giving the greatest gaine in every respect For almes to the poore is like powring a paile of water into a dry Pump that fetcheth up much more then was put in So coutrariwise to be unmercifull to the poor and hard-hearted or to wrong them whereby to enrich our selves is alike heynons sin and the ready way to want here and to find no mercy hereafter as might most plentifully be shewâ— Prov. 22. 16. James 2. 13. It is said Prov. 11. He that with-holdeth more then is meet shall surely come to poverty ver 24. And so Ver. 25 26. He that with-draweth his corne the people shall curse him but blessings shall be upon the head of him that selleth corne And Prov. 58. He that giveth unto the poor shall not lacke but he that hideth his eyes shall have many a curse vers 27. And Prov. 22. 16. He that oppresseth the poor to increase his riches and he that giveth to the rich shall surely come to poverty Give then that you may never want hide not your eyes that you may not inherite many a curse But of this by the way onely for I would have you specially to take notice that if we shew no mercy here if we will not heare the suits of the poor when they crave of us for reliefe neither will God give us audience when we shall sue unto him hereafter According to that Prov 21. 13. Who so stoppeth his eares at the cry of the poor he also shall cry himselfe and not be heard Yea he shall have judgement without mercy that shewes no mercy James 2. 13. For whereas to those that have sed the hungry cloathed the naked visited the sicke c. Christ shall say Come ye blessed of my Father c. Contrariwise to those that have not done these duties he shall say depart from me ye cursed into everlasting fire prepared for the Devill and his Angels For I was an hungred and ye gave me no meate I was thirsty and ye gave me as drinke I was a stranger and ye tooke me not in naked and ye cloathed me not sicke and in prison and ye visited me not â— For inasmuch as ye did it not to my poore members ye did it not to more So these shall go away into everlasting punishment but the other into life eternall Matth. 25. 31. to 47. Where are two things considerable They to save their purses would not be at a little cost for the poore while they lived and what have they got by it Now they are dead bâ—t first an everlasting separation from Gods blisfull presence and thâ—se unutterable joyes before mentioned and to be for ever coâ—fined in a bed of quenchlesseâ—flames For this departure is not for a day noâ— for years of dayes nor for millions of yeares but for eternity into such paynes as can neither be expressed nor conceived There shall be no end â—f plagues to the wicked and unmercifull Math. 25. 41. Mark 9. 44. Their worme shall not dye neither shall their fire be quenched Isa. 66. 24. Neither is the extremity of paine inferiour to the perpetuity of it Rev. 19 20. â—0 14. 18. 6. 2 Pet. 2. 4. Heb. 10. 2â— Jude 6. The plagues of the first death are pleasant compared with those of the second For mountaines of sand were lighter and millions of yeares shorter then a tythe of these torments Rev. 20. 10. Jude 7. The pain of the body is but the body of paine the anguish of the soule is the soule of anguish For should we first burn off one hand then another after that each arme and so all the parts of the body it would be deemed intolerable and no man would endure it for all the pleasures and profits this world can afford and yet it is nothing to that burning of body and soule in Hell Should we endure ten thousand yeares torments in Hell it were grievous but nothing to eternity should we suffer one paine it were miserable enough but if ever we come there ouâ— payns shall be for number and kinds infinitely various as our pleasures have been here Every sense and member each power and faculty both of soul and body shall have their severall objects of wretchednesse and that without intermission or end or ease or patience to endure it Luke 12. 5. 16. 24. Matth. 3. 12. Yea the paynes and sufferings of the damned are ten thousand times more than can be imagined by any heart under heaven It is a death never to be painted to the life no pen nor pensill nor art nor heart can comprehend it Mat. 18. 8 9. 25 30. 2 Pet. 2. 4. Isa. 5. 14. 30. 33. CHAP. XXXIII Now what heart would not bleed to see men yea multitudes run headlong into these tortures that are thus intolerable daâ—ce hood-wink'd iâ—to this perdition O the folly and madnesse of those thaâ— prefer earth yea hell to heaven time to eternity the body before the
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
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