obedience vnto him as vnto God in him in all things which are honest lawfull or indifferent But if he commaundeth what God forbiddeth or forbiddeth what God commandeth he is not to be obeyed As if hee shall forbid his wife to sanctifie the sabbath to pray heare the word or to performe the workes of mercie which God inioyneth because herein he beareth not the image of God commaunding as he commandeth but the image of the diuell opposing against God and crossing that which he requireth Againe the Lord is our supreme soueraigne and the husband but subordinate vnto him as his deputie or leiuetenant and therefore whilst he houldeth his subordination vnto Gods gouernement the wife is to hold hers to him because so in obeying him she obeyeth God but if he leaue his subordination and rebell against his soueraigne shee is not to ioyne with him in this rebellion but leauing her subordination vnto him as he hath left his vnto God shee is to disobey him that shee may yeelde obedience to the chiefe commander Sect. 11. Of the communion betweene man and wife The second point to be considered is the communion which is between man and wife through the bond of mariage which extendeth both vnto their persons and goods the communion of persons is so neere and indissoluable that they are no more two but one flesh in which regard they haue no more proprietie in themselues nor absolute power of diposing their owne bodies but either in other according to that 1. Cor. 7. 4. The wife 1. Cor. 7 4. hath not power ouer her owne body but the husband and likewise also the husband hath not power ouer his owne body but the wife So also there is such communion in their goods that there is no absolute proprietie in either of them but it resteth in them both neither haue these words mine and thine any place betweene them seeing they are but one flesh and one body whereof the husband is the head And howsoeuer maried persons speaking of that which they possesse vnto others may say that this is mine to note proprietie yet when they haue relation to one another they imply this community by saying these goods are ours So Iacobs wiues speaking of their goods say that all the riches which God hath taken from our father that Gen. 31 16. is ours though no part of it came by their dowry but through the blessing of God vpon their husbands labours onely it was theirs through the communion of marriage And this communion both of persons and goods is signified yea plainely expressed in our forme of marriage both by the words and actions there vsed the communion of persons by ioyning of hands and by those words with my body I thee worship by which hee professeth that he doth her honour in vouchsafing vnto her the communion of his body for it is the honour of a woman to haue an head and husband the communion of goods by giuing vnto her a ring and as it was the practise heretofore money or gold with it as an earnest of all the rest and by those plaine words with all my worldly goods I thee endow Sect. 12. How farre the communion in goods extendeth Yea will some say but this communion extendeth vnto vse onely I answere it is true for what can be more required then vse where there is no proprietie but that which is in them both yea but say they the proprietie is in the husband and for the common vse which the wife hath in her husbands goods it onely extendeth to her meate drinke apparell and such necessaries as are fit for the maintenance of her person The former hath some colour because the husband hath right to alienate and sell house and land yea An obiection that the husband may dispose of all at his pleasure answered to giue all away if hee please without the wiues consent vnlesse it be her ioynter or dowre I answere that they may doe all this wisely and discreetely for their owne good and of their wiues and children by that authoritie and superioritie which they haue ouer their wiues and goods though they haue no proprietie in them more then they because the action best proceedeth from the predominant cause and chiefe agent but if it be to the wiues hurt and preiudice they abuse their authoritie and sinne against their spouse by infringing the communion and as he who with riot wastfulnesse excesse and ill husbandrie consumeth and mispendeth his estate is a theefe to himselfe so also to his wife in that hee robbeth her of her right which by vertue of the communion of marriage belongeth to her And therefore we reade that when Ananias though he were but an hypocrite sold his possession to relieue the necessitie of the Church yet hee did not doe it without his wiues consent but they ioyned both together in the sale according to the custome of those times Act. 5. 1. Now if any Act. 5. 1. will say that the husband hath more absolute right among vs to dispose of al his goods and possessions at his owne pleasure to this I answere that he hath it not by the law of God but by the positiue lawes of men and I dispute not what a man may doe in foro iudiciali in the courts of men but what he is bound to doe in foro conscientia in the court of conscience Sect. 13. Another obiection answered Secondly the proprietie of the husband hath some shew of reason seeing hee hath power by will to dispose of his goods at his owne pleasure I answere that though he may make such a will in his life yet it is not to take effect till after his death when the band of marriage is dissolued and the communion between them ceaseth Neither is it then lawfull to giue away all from his wife but he is bound to leaue vnto her a good part and share and a part also vnto his children the which generall rule of equitie is by our law wisely and equally determined to be a third part to either of them another third onely being left to his disposing wherein they are like vnto partners who whilest they continue together haue equall right to the whole estate but take euery one his share when their partnership being dissolued they goe from one another Sect 14. That the wife hath communion in goods to al good vses To the other part of the obiection which restraineth the vse onely vnto the meate drinke apparell and such other corporall necessaries I answere that it beseemeth not a christian for haue they power by vertue of this communion to dispose of their goods for all vses sauing doing good may they imploy them at their pleasure for the good of their bodies and may no part be allowed vnto them to dispose of for the good of their soules may they haue enough to pamper their bellies and adorne their backes and to bestow vpon all vses which pride pleasure and
they might lay vp store for themselues a good foundation against the time to come that they may lay hold on eternall life 1. Tim. 6. 18. 19. 1. Tim. 6. 18. 19 Yea in truth by exercising our selues in these workes of mercie euerlasting happinesse is begun in this life not onely as thereby we haue an entrance into it by assurance of faith but also haue the earnest and fruits of this happinesse and blessednesse In both which regards they are in the Scriptures pronounced blessed who taking compassion on the poore doe liberally relieue them As Pro. 14. 21. He that hath mercie on the poore happie is he And Pro. 22. 9. Hee that hath a bountifull Pro. 14. 21. and 22. 9. eye shall be blessed for hee giueth of his bread to the poore And thus are they blessed of God according to that Deut. 15. 10. Thou shalt surely Deut. 15. 10. giue to thy poore brother and thine heart shall not bee greeued when thou giuest vnto him because for this thing the Lord thy God shall blesse thee in all thy workes and in all that thou puttest thine hand to which blessing in these temporall things is vnto the faithfull an earnest and pledge of their euerlasting blessednesse And our Sauiour pronounceth them blessed who are mercifull because Matth 5. 7. they shall obtaine mercie Math. 5. 7. and telleth vs that if in stead of our kinred and rich friends wee will inuite the poore to be our guests we shall be Luk. 14. 14. blessed Luk. 14. 14. And thus also they are blessed of men as we see in the example of Iob who saith that because he deliuered the poore that cryed Iob. 29. 12. 13. and the fatherlesse and him that had none to helpe him the blessing of him that was readie to perish came vpon him Iob. 29. 12. 13. And in this regard because our almesdeeds are the meanes of deriuing vnto vs so many blessings they themselues haue the name of a blessing giuen vnto them by the Apostle 2. Corinth 9. 5. 2. Cor. 9. 5. Sect. 7. That the greatest benefit of our almes redoundeth to our selues Acts 20. 3â— By all which it appeareth that it is much better to giue then to receiue as it is Acts 20. 35. Because the poore receiue onely things transitory and but of small value but they that giue things spirituall inestimable and heauenly In which regard it may bee truely sayd that as he who is mercifull is good vnto others so he is best of all to himselfe for whereas hee onely releeueth their bodies he feedeth and refresheth his owne soule according to that Prou. 11. 17. The mercifull man Prou. 11 17. 25. doth good to his owne soule And ver 25. The liberall soule shall be made fat and he that watereth shall be watered also himselfe Whereof it is that God is sayd to haue bestowed and the Churches of Macedonia to haue receiued grace when in their affliction and pouerty they abounded vnto the riches of their liberalitie and euen aboue their power contributed to the necessity of the poore Saints 2. Cor. 8. 1. 2. And therefore let vs also labour to abound in this grace as the Apostle exhorteth 2. Cor. 8. 1. 2. v. 7 vers 7. because there is no losse in this spirituall traffique but the more we lay out the greater will be our gaine the more liberally we giue the more bountifully we shall receiue Sect. 8. That fearefull threatnings are denounced against the vnmercifull But if all these arguments taken from our own good will not perswade vs to be bountifull in doing these works of mercie yet let those thretnings of euils and comminations of Gods iudgements somwhat rouze vs vp to the performance of these Christian duties For the Lord so abhorreth the neglect of them that hee reckoneth it among those hainous sinnes of Sodome which mooued him in his fearefull wrath to destroy them with fire and brimstome from heauen Ezech. 16. 49. Ezech. 16. 49. And that wee may not fall into it threatneth against all who liue in it most greiuous punishments As first that he will turne away his eares from hearing their praiers Prou. 21. 13. Who so Prou. 21. 13. Frustra manus ad Deum ex pandit qui has ad pauperes non extendit 2. Cor. 9. 6. stoppeth his eares at the crie of the poore he shall also cry himselfe and shall not bee heard That as they sow nothing in the seed-time of this life so they shall reap nothing in the haruest of happinesse 2. Cor. 9. 6. that as they haue sowen only to the flesh so of the flesh they shall reap nothing but corruption Gal. 6. 8. that they shall lie open to the curse Gal 6. 8. Prou. 28. 27. of the poore according to that Prou. 28. 27. He that giueth vnto the poore shall not lacke but hee that Deut. 24. 15. hideth his eyes shall haue many a curse The which curses of the poore he will heare and ratifie according to the saying of the sonne of Syrach chap. 6. 5. Eccli 6 5. Turne not away thine eie from the needie and giue him no occasion to curse thee 6. For if he curse thee in the Iob. 31. 16. to 29. bitternesse of his soule his praier shall bee heard of him that made him Finally the Lord threatneth vnto them iudgement without mercie who haue shewed no mercy Iam. 2. 13. To which purpose one saith Iam. 2. 13. Thou hast not beene mercifull and thou shallt not finde mercy thou hast not opened thy gates to the poore and Basil Orat. ad Diuites thou shalt be shut out of the gates of heauen thou hast not giuen bread and thou shalt not receiue the bread of life And againe The fruits which thou shalt reape will be like the seede which thou hast sowen Thou hast sowen bitternesse and thou shalt reape bitternesse thou hast sowen crueltie and thou shalt reape cruelty Thou hast shunned mercie and mercy shall shun thee thou hast hated the poore and hee in like manner shall hate thee who beeing rich was content for our sake to become poore The which denunciation of iudgements shall accordingly bee executed at the latter day when vnmercifull men shall bee banished out of Gods Kingdome not only for hurting the poore but for not helping them nor for taking away their bread drinke and clothes but for not giuing these things vnto them An example whereof our Sauiour propoundeth in the parable of the Luk. 16. In inferno positus ad petenda minima peruâ—nit qâ—ae hiâ— parua negauit August de Conflict virt rich glutton who hauing receiued from God the large portion of a childe grudged to spare out of his plenty and superfluity the portion of a dog euen the scraps which fell vnder his table And therefore his punishment was answerable for he who denied his crummes to satisfie poore Lazarus his hunger was himselfe denied a
any thing for his sake that hee will giue vs all things which will make vs happy and glorious before we will part with those things wherein men place their worldly happinesse So that those gifts which are giuen to the poore by infidels carnall worldlings and men professing christianitie but yet continuing grosely ignorant of the maine principles of religion and in the state of infidelitie are not such Christian almes as are acceptable vnto God or as will assure vs that we are godly and blessed for to doe a worke in faith and approued in the sight of God is not onely to be truely perswaded and assured that the thing we doe is warranted by Gods word and allowed by him but that we also in Christ are accepted of him which faith being wanting it is impossible that our best actions should please God because they are but sinne as the Apostle telleth Heb. 11 6. Rom. 14. 23. vs. Heb. 11. 6. Rom. 14. 23. Sect. 4. The second cause is obedience vnto God Secondly the godly mans almes is giuen in obedience to God because hee hath commanded it In which regard he putteth no difference betweene friend or enemie nor respecteth his owne praise or profit to be thereby swaied in doing these workes of mercie but alwaies hath God before his eyes and chiefely intendeth in his almes to doe him seruice And therefore such almes as are giuen without any respect to Gods commandement out of meere humanity and naturall pittie or for worldly ends as profit and vaineglory are no badges of christianity nor any infallible properties of a blessed man Math. 6. 2. Sect. 5. The third cause is charitie Fitst the loue of God Thirdly the christians almes arise from true charitie and vnfained loue and are therefore called 2. Cor. 8. 4. by the Apostle χάÏις that is a gift giuen out of meere good will The which is so necessary to the doing of almes that they are of no worth if they be done without it For so the Apostle saith 1. Cor. 13. 3. Though I feede the poore with all my goods and haue no charitie it profiteth me nothing 1. Cor. 13 3. Now this charitie from whence almesdeedes spring is twofold The first is the loue of God for wheÌ„ we are perswaded that God dearely loueth vs and as a pledge hereof hath giuen vnto vs his deare Sonne to the death for our redemption and with him all good things respecting this life or the life to come then from the fire of this diuine loue towards vs flameth or rather sparkleth our loue towards him againe the which we manifest by louing our neighbours for his sake and approue both our loue and thankefulnesse to be hartie and sincere by giuing vnto them somewhat out of that store wherewith God hath inriched vs in obedience to his commandement and that we may glorifie his name by hauing the light of our godly conuersation shining before men Which duties of loue and Christian charitie who so neglect they shew that they are destitute of the true loue of God as the Apostle affirmeth 1. Ioh. 3. 17. Who so hath this worlds good and 1. Ioh. 3. 17. seeth his brother haue neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Euen as on the otherside they are barren of almesdeedes though they giue neuer so much to the poore whose liberalitie springeth not from the fountaine of Gods loue Sect. 6. How our almes arise from the loue of God in respect of the order Now the order to be obserued in this Christian beneficence is vpon consideration of this infinite loue of God towards vs in giuing vs his deare sonne to haue our hearts so inflamed with loue inlarged with thankfulnes that we be readie to giue our selues vnto God to dedicate consecrate our soules bodies goods all that we haue to his seruice for the aduancement of his glorie and consequently to giue liberally to the reliefe of the poore because wee know that it is acceptable vnto him And this the Apostle obserued in the Macedonians who being to extend their Christian bountie to the relieuing of the poore Saints first gaue themselues vnto the Lord and then their almes to the afflicted Saints 2. Cor. 8. 5. 2. Cor. 8. 5. Sect. 7. 2. From our loue to our brethren And as our almes must principally arise from our loue towards God so also in the next place 2. Cor. 7. 5. from our loue towards our neighbours in which regard they are rightly called a beneuolence because they proceede from meere loue and free good will The which our loue must not onely spring from hence that they are of the same flesh but also because they are brethren of the same father and members of the same body whereof Christ Iesus is the head Not so much because they are of the same countrey as because they are of the same Church and communion of Saints and of the same religion faith and baptisme Sect. 8. The fourth cause is mercy compassion Lastly the blessed mans bounty in the outward action of the hand must spring from the inward mercie and compassion of his heart so that it is not enough to relieue the necessities of the poore but like a member of the same body he must doe it with a sense feeling of their miserie and penurie as though he suffered together with them And this dutie is implyed by those phrases which the Scriptures vse in exhorting to these workes of mercie As Esa 58. 10. If thou draw out thy soule to the hungrie and satisfie the afflictâ—â— â—sa 58 〈…〉 soule So that it is not inough to draw out our purse and relieue them vnlesse we draw out our soules also by pittying them And 1. Ioh. 3. 17. Who 1. Ioh. 3. 17. so hath these worlds goods and seeth his brother haue neede and shutteth vp his bowels of compassion from him c. So that it is not sufficient to haue an open liberall hand vnlesse also we haue an open and compassionate heart And in other places this is expresly required as Hos 6. 6. I will haue mercy Hos 6 6. and not sacrifice And therefore if the sacrifice of our almesdeedes bee not mingled with the oyle and incense of mercy and compassion it will not be acceptable vnto God Thus the Apostle also requireth vs to remember them that are in bonds as bound with them and them that suffer aduersitie as being our selues also of the same body Heb. 13. 3. An Heb. 13. 3. example whereof we haue in Iob who was not onely bountifull in relieuing the poore but was also in his soule grieued for them and wept for him that was troubled Iob 30. 15. Iob 30. 15. Sect 9. The Hebrew name implieth that mercy and almesdeedes must goe together Chesedh And this is signified by the names which in the Scriptures are giuen to almesdeedes For whereas the
so that nothing must be giuen to God for the benefit of the poore but that which he hath first giuen vnto vs in blessing our honest endeauours with fruitfull successe So as wee may say with Dauid 1. Chron. 29. 14. All things come of thee and of thine owne wee haue giuen thee Sect. 2. Ill gotten goods must not be giuen out restored to the owners Whereby it appeareth that men cannot lawfully giue almes out of those goods which they haue gotten by theft and rapine briberie and extortion simonie and vsurie dicing and vnlawfull gaming For as the Ciuilians say well Bonus vsus non iustificat iniustè quaesita The good vse doth not iustifie the vniust getting of their goods Because such goods are not their owne but other mens which they are bound in conscience to restore to their true owners vnlesse it be in this case that they cannot possibly make restitution because those whom they haue wronged are dead or vnknowen vnto them and then it being vnlawfull to keepe these goods themselues it is the best course to giue them vnto God the chiefe Lord of all when the next and proper owner cannot be found euen as by our Law stolne goods found in the ground of an inferiour Tenant belongs to the cheife Land-Lord when the partie appeareth not whose they are or else to the King when the theefe is taken with his theft about him An example whereof we haue in Zacheus who hauing by his office gotten much vniustly after his conuersion offereth Luke 19. 8. fourefold restitution vnto all whom he had wronged and because many could not bee found to whom he should make it hee offereth to bestow halfe of his goods to the releefe of the poore Where by the way we may obserue that this heathenish Publican was in his worst estate to be iustified before many among vs making profession of Christian Religion who if they should make a foure-fold yea single restitution of their ill gotten goods could not make the poore much beholding for that halfe which should remaine seeing all would be too little to make satisfaction Sect. 3. That it is vnlawfull to giue other mens goods proued But if wee know the parties whom wee haue wronged in ill getting of our goods we must restore them vnto them againe For God much preferreth this iust obedience before an vniust wicked sacrifice yea whereas that is pleasing and acceptable this his soule hateth because in his word hee hath forbidden it According to that Prou. 15. 8. The sacrifice of the wicked is an abomination vnto the Lord. And God himself professeth I the Lord loue iudgement I hate robberie for burnt offring Esa 61. 8. So the sonne of Syrach Eccli Esa 61 8. 34. 18. He that sacrificeth of a thing wrongfully gotten his offring is ridiculous and the gifts of vniust men are not accepted For he who retaineth ill gotten goods and restoreth them not to the right owners liueth in his sinne without repentance and as it followeth in the next words The most high is not pleased with the offrings of the wicked neither is he pacified for sinne by the multitude of sacrifices Sect. 4. Almes out of goods gotten by oppression vnlawfull But as all sacrifices and almes-deedes are vnlawfull which are offered and giuen out of ill gotten goods so some aboue others are most abominable as first when as men giue almes out of those goods which are gotten by oppressing the poore and that whether they wring from some poore by cruelty deceit or violence and giue vnto others for as one saith What kinde of gift is that which one receiueth with ioy and another looseth with August Quaie est illud munê° quod alter tum gaudio accipit alter cum laâ—hymis amitâ—it teares or pull from the same poore by pounds at one time and giue vnto them by pence at another As is the practise of those cruell yet vaine-glorious Land-lords who racke their poore Tenants the whole yeere and in the twelue dayes onely keep open house and feast them with some small part of that which is their owne But hee that bringeth vnto God such an alms or offring of the goods of the poore doth as one that killeth the sonne before the eyes of his father as it is Eccli 34. 20. Sect. 5. Almes giuen out of the spoiles of the Church vnlawfull But much more abominable are their almes who spoile the Church by simonie and sacriledge taking into their possession the portion of Leui which is consecrated vnto God thinke to please the Lord as it were satisfie for their sin by giuing some small almes to the poore or keeping good hospitalitie of the spoiles of the Church And that not onelie for the time past but with a resolution to continue still in their sinne paying these pittances to the poore as the price or penaltie of their sacrilegious wickednesse but vnto these may bee well fitted the saying of the holy Ghost Prou. 21. 27. The sacrifice of the wicked is an Prou. 21. 26. abomination How much more when he bringeth it with a wicked minde Sect 6. Almes giuen By Non residents vnlawful But aboue all the almes of our vnconscionable Non-residents are most odious vnto God who multiplie one liuing vpon another and starue the soules of the people that they may pamper and feede their own bellie All which impietie is gilded ouer with this pretence that they must haue wherewith to keepe good hospitalitie and to giue vnto the poore and what is this but to come twice or thrice a yeere to their charge to fleece the sheepe and prey vpon the flocke and then for a day or two put them into a fat pasture for the feeding or rather feasting of their bodies which must bee a full recompence for the not feeding of their soules the whole yeere after Sect. 7. Diuers cases wherein it is vnlawfull to giue Secondly whereas almes are onely to be giuen out of our owne goods and not that which belongeth vnto others hence wee learne that it is not lawfull for one partner to giue almes out of the common stocke without the consent of the other vnlesse he put it on his owne account Thirdly it is not lawfull for him who is indebted more then he is well able to pay to giue alms seeing he giueth not his own but that which belongeth to other men Fourthly It is not lawfull for a man to giue that which he hath borrowed froÌ„ another man or that which is left in pawn with him when the thing is to be restored in the same particular and is not spent in the vse as houses lands horses plate iewels and such like but if restitution bee onely required in the same kinde as in things which are spent in the vse where the propertie is alienated with the vse as namely meat money corne c. it is lawful to giue out of that which is borrowed when the giuer purposeth to make satisfaction
lodging yea euen if neede should require the vse of his owne bed if he remember that he was content so farre to abase himselfe for our sakes as to make a stable his chamber and a manger his lodging Who could deny to clothe him being naked who hath clothed our nakednes and couered our filthinesse with the precious robe of his righteousnes in which we stand accepted before God and receiue the blessing of eternall happinesse Who would not spare food out of his owne belly to releiue poore Christ who hath giuen vnto vs his blessed body to be our meate and his precious blood to bee our drinke whereby our soules and bodies are nourished vnto euerlasting life Who would not leaue all pleasure and profit to goe and visit him in his sicknes and imprisonment that came to visit and redeeme vs with the inestimable price of himself when we were inthralled in the miserable bondage of sinne sathan hell and condemnation and to set vs free in that glorious libertie of the sonnes of God was content to be himselfe apprehended like a malefactor imprisoned arraigned accused blasphemed and rayled at buffeted spit vpon whipped crowned with thornes condemned to death and crucified betweene two theeues Neither let vs excuse our hardnes of heart in denying releefe to the poore by saying that though wee reject them yet we would if Christ were in their place shew all loue vnto him seeing this is but to couer our rockie obduratenes with the filthy vaile of impious infidelitie For Christ in his word hath plainly told vs that what we doe to his brethren and poore members he Math. 25. 40. 45. doth esteeme as done vnto himselfe and therefore if thou still refuse to releeue the poore either confesse thy infidelitie which will not let thee beleeue him or thy hardnes of heart which will not suffer thee to releeue and comfort him Sect. 10. What we giue to the poore is giuen to God himselfe Lastly it is a iust and righteous action to giue vnto the poore seeing in giuing vnto them we Pro. 19. 17. giue vnto God himselfe for as the Wise-man speaketh He that hath pitty on the poore lendeth vnto the Lord Pro. 19. 17. Now what can be more equall and iust than to giue a little vnto him who hath giuen all vnto vs especially seeing he hath granted vnto vs the vse only of that we possesse reseruing still the chiefe proprietie vnto himselfe and to spare something vnto the poore out of our abundance at his request who hath not spared to giue vnto vs his onely begotten and dearely beloued Sonne that by a shamefull death he might free vs from euerlasting death condemnation and purchase for vs eternall happinesse yea in truth what madnes is it to deny being requested to giue at his appointment some small portion of our goods who by his owne right and authoritie may take all and what senseles folly were it to turne away our face from him when he asketh in the behalfe of the poore some earthly and momentany trifles from whom we expect as his free gift heauenly happinesse and euerlasting glory D◠〈…〉 â—o quod dedi tibi 〈…〉 quaro mihi non donas da reddo Habâ—isti me largitoreÌ„ facito debitorem Aug. de verbis Domini Christ saith Augustine thus speaketh vnto thee Giue me something of that which I haue giuen vnto thee I aske but mine owne and wilt thou not giue it Giue and I will restore thou hast found me a free giuer and now make me to become thy debter CHAP. 16. That in the workes of mercy wee resemble God please him and make our calling and election sure Sect. 1. That we resemble God in these works of mercy ANd so I come froÌ„ the reason included in the name of righteousnes here giuen to almes to those maine arguments whereby the Psalmist enforceth this dutie which are plainly expressed in the text The first whereof is the lasting benefit wherewith these workes of mercy shall be rewarded in these words his righteousnes endureth for euer Where two things are to be considered first the benefit or priuiledge promised to the mercifull man the which is the fruit and profit of his beneficence And the second is the time how long this benefit and fruit of his good deeds shall last that is not only in this life but also in the life to come for his righteousnesse or the fruit of his mercy towards the poore endureth for euer The benefits which accompany these works of mercy are inestimable and innumerable for first the inward habite of goodnes and mercy in our hearts exercised in the outward actions of liberalitie and bountie by our hands doth make vs to resemble God himselfe and that in such an attribute as he delighteth in aboue others to stile himself withall For howsoeuer he is infinite in glory greatnesse iustice power and all perfections yet most vsually in the Scriptures he is called a God of mercy and compassion And hereby principally he made himselfe knowne vnto Moses desiring to see him Exod 34. 6. The Lord the Lord God mercifull and Exod. 34. 6. gracious long-suffring and abundant in goodnes and truth keeping mercy for thousands forgiuing iniquity and transgression and sinne c. So in the Scriptures though his workes be described to be most excellent incomprehensible past finding out yet his mercies are said to be aboue them all And therefore seeing mercy and goodnesse doe make vs aboue all other graces to resemble God and then the creature attaineth to greatest perfection and blessednes when he is likest and commeth neerest vnto the excellencie of his Creator And seeing we professe our selues to be children of our gracious and glorious God and we can no way grace our selues so much as by resembling our heauenly father in those Attributes wherein he most shineth and excelleth and nothing maketh vs more like him than mercy and compassion let vs hearken vnto our Sauiours exhortation and be mercifull as our heauenly Father is mercifull Luk. 6. 36. Luk. 63. 6. Sect 2. That the works of mercy please God and make vs accepted of him Secondly nothing maketh vs more pleasing and acceptable vnto God then this inward goodnesse outwardly exercised in the workes of mercy and compassion And this must needes follow vpon the other for the more like we are vnto God the more hee liketh vs and the neerer we approach vnto him in his perfections the better he loueth and approueth vs it being the nature of loue to arise from likenesse betweene them that loue and those that are beloued And therefore Fructus sit laboris placere melioribus Symacâ—us God being infinitely gracious and mercifull best liketh those who shine brightest in his own beautie and best loueth those children which most resembling their heauenly Father doe approoue themselues to be legitimate And this appeareth by the Scriptures where God so highly prizeth and esteemeth mercie and the
workes wherein it is exercised towards the poore that he preferreth them before the outward act of religious duties Hos 6. 6. I desired mercie and not sacrifice This Hos 6. 6. is the oblation which he chiefly requireth wherwithall Eleemosyna est non tantum pro sacrificio sed prae sacrificio saith the Hypocrite shall I come before God and bow my selfe before the high God shall I come before him with burnt offrings with calues of a yeare old will the Lord be pleased with thousandes of rammes or with ten thousands of riuers of oyle shall I giue my first borne for my transgressions and the fruite of my body for the sinne of my soule No none of all these saith the Prophet but if thou wouldest be accepted of God I will tell thee what he requireth Mich. 6. 6. 8. of thee to doe iustly and to loue mercie and to walke humbly with thy God Mich. 6. 6. 8. This hee esteemeth the most acceptable sacrifice To doe good and communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. This is the fast Heb. 13. 16. that he delighteth in to deale thy bread to the hungrie and that thou bring the poore that are cast out into thy house when thou seest the naked that thou couer him and that thou hide not thy selfe from thine owne flesh Esa 58. 6. 7. This is pure religion and vndefiled Esa 58. 6. 7. before God to visite the fatherlesse and widdowes in their affliction and to keepe himselfe vnspotted of the world Iam. 1. 27. Finally these almesdeedes Iam. 1. 27. and workes of mercy are not only an odour of a sweete smell a sacrifice acceptable well-pleasing vnto God as the Apostle speaketh Phil. 4. 18. Phil. 4. 18. but also such an oblation as if we offer vnto God with a liuely faith the vse of Gods creatures shall become cleane vnto vs according to that of our Sauiour Luc. 11. 41. Giue almes of such things as Luk. 11. 41. you haue and behold all things are cleane vnto you Not that almes satisfie for our former sinnes as the Papists inferre out of this place and so make all things cleane vnto vs but only hereby thus much is signified that if wee giue almes out of a liuely faith all things are cleane without Iewish and Pharisaicall washings inuented by them for the purifying of Gods creatures of which the text specially speaketh Sect. 3. That by these works of mercy wee make our calling election sure Thirdly by these works of mercy we make our calling and election sure for if we doe these thinges that is adde to our knowledge brotherly kindnesse and to brotherly kindnesse charity and so abounding in these graces be neither barren nor vnfruitfull in the knowledge of our Lord Iesus Christ we shall neuer fall 2. Pet. 1. 7. 8. 10. and this the Apostle Paul 2. Pet. 1. 7. 8. 10. maketh an infallible note of our election Col. 3. 12. Put on as the elect of God holy and beloued Col. 3. 12. the bowels of mercie and kindnesse c. And as these workes of mercy are vndoubted markes of our election so also of all the inferiour meanes whereby it is effected as first of sauing knowledge and spirituall wisedome for the wisedome that is from aboue is full of mercie and good fruits Iam. 3. 17. Iam. 3. 17. Secondly of vnfained repentance and our sound conuersion whereof it is that Daniel counselleth Nebuchadnezzar to approue his repentance and conuersion vnto God by these speciall fruites Wherefore saith he O King let my counsell be accepted vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by shewing mercie to the poore Dan. 4. 27. The which Zachaeus practised Dan. 4. 27. for no sooner was he conuerted vnto God but to testifie his vnfained repentance hee giueth halfe Luc. 19. 8. of his goods vnto the poore Thirdly they are infallible signes of a liuely faith whereby we may approoue it vnto men because they are those good fruits which spring from it according to that Iam. 2. 18. Shew me thy faith by thy workes and I Iam. 2. 18. will shew thee my faith by my workes Which fruits if our faith beare not it is dead and not a liuing body but a carcase that breatheth not vers 26. For if we be truely assured of Gods loue towards vs we will vndoubtedly loue him againe and if wee loue him vnfainedly wee will also loue our neighbours for his sake and be readie to shew all duties of loue to all those that need our helpe So also they are in this regard signes of a liuely faith seeing thereby we apprehend Gods promises so are encouraged to doe these workes of mercie for his sake for no man easily parteth with his worldly goods to these vses vnlesse by faith he be assured that he shal haue in lue of them heauenly and euerlasting treasures Fourthly they are vndoubted signes of our loue towardes God whenas we so loue the poore for his sake as that we be content to spare somewhat euen from our owne backes and bellies that wee may the more liberally communicate vnto their necessities And as our almes are a signe of our loue to God so the quantitie of our almes respect being had to the proportion of our state is a signe of the quantity of our loue for he loueth but little that hauing much giueth but little and contrariwise his hart is inflamed with feruent loue who hath it inlarged with bountie towards his poore brethren the extension of our loue towards them being the true touchstone of the intention of our loue towards God And as a great tree with many and large branches are an vndoubted signe of a roote proportionable in greatnesse and a small shrub aboue the ground plainly proueth that the roote also is small which is vnder it so is it with our loue and almes-deedes which spring from it for if we be bountifull in almes wee are plentifull in loue if we be slacke in giuing wee are cold in louing but if we be vtterly defectiue in bringing foorth these excellent fruites then it is a manifest signe that this grace of Gods loue is not rooted in vs. For if any man haue these worlds goods and seeth his 1. Ioh. 3. 17. brother haue need and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him And as they are manifest signes of our loue towards God so also of our loue towards our neighbours when as wee carry ourselues in all Christian bounty towards them as vnto children of the same father and members of the same body suffering with them in their wants through compassion and fellow-feeling and reioycing with them in their fulnesse and prosperity And as they are plaine demonstrations of our faith and loue so also direct proofes of their sincerity and truth and that they