The Ready Way to Good Works, Chapter 16

The Ready Way to Good Works · Chapter 16

p. 274CHAP. XVI. Of the ends of giving and how true hearted Nathanaels differ in their charity from rotten-hearted worldlings.

OF all the circumſtances which concurre to a good action, the end is the moſt prinpall and chiefly obſervable, this is a generall rule, Exitus acta p. 275probat, the end tryes the buſineſſe; either makes or marres the action which is undertaken, wherefore before wee ſet our ſelves to any good worke, wee muſt ſpecially looke to the end, that it be anſwereable in goodneſſe to all the precedent circumſtances. For if we faile herein, let the whole action be carryed never ſo fairely in the eyes of men, be cloathed with never ſo goodly a ſhew, and glorious outſide, yet in reſpect of acceptation with God, or true comfort to the party, it is no better then the cutting off a dogs neck. The maine ends which all truely religious Chriſtians are to ayme at, are ſuch as theſe.

1. They ſet before their eyesMat. 5. 16. 1 Pet. 2. 12.Matt 5:161 Pet 2:12 principally that univerſall ayme and ultimate end of all our actions and enterpriſes, Gods glory, not their owne private honour and reputation, as too too many do, who were never acquainted p. 276with a pure and undefiled religion, but ever meere ſtrangers to the life of ſaving faith, and the power of true godlines.

2. They are open-handed to the poore, and bountifull ſometimes to the utmoſt of their power, or beyond their abilities, to teſtifie their ſincere and unfeined obedience unto the precepts of the Lord, whom, like bleſſed David, they ſet alwaies beforePſal. 16. 9.Ps 16:9 their eyes, and to whom they have ever reſpect in all their workes. Worldly-minded men have never ſuch an ayme in any of their diſtributions, for how is it poſſible, that they ſhould give vntounto the poore in teſtimony of their ſubjection and obedience unto Gods will, whoſe whole life is nothing elſe but a perpetuall rebellion and continuall trade of ſinning againſt his ſacred Majeſtie?

3. Another ſcope, that they have in their almes-giving, is to p. 277oppoſe the malice of malignant1 Pet. 2. 5. & 3. 16.1 Pet 2:51 Pet 3:16 ſlanderers, to put to ſilence the ignorance of fooliſh men, and by their well doing, to make them aſhamed, who falſely accuſe their good converſations in Chriſt. There is a conviction by good workes, as well as by good words, and there is indeed, no better argument to ſtoppe the mouthes of the enemies of the Goſpell then this, to non-plus them by good works,

4. To provoke one another to love, and to good works, and by the heate and forwardneſſeHeb. 10. 24.Heb 10:24 of their zeale to inflame others to the performance of the ſame actions, thus were the Macedonians 2 Cor. 9. 2.2 Cor 9:2incited and provoked by the practices of the Saints which1 Theſ. 5. 19.1 Thess 5:19 dwelt in Achaia, and they likewiſe with the examples of the Macedonians, as wee muſt not quench the ſpirit in our ſelves, ſo muſt we, as farre as in us lieth, be provokers, and enflamers of p. 278the hearts of others unto goodneſſe, and not labour, as ſome do, to caſt water upon the already dying ſparkes of zeale in ſome, by queſtioning the warrantableneſſe of ſo unqueſtionable and Apoſtolicall courſes, **Sanderſon ſer.There is no truth wee know ſo 1 Cor. 16. 2.1 Cor 16:2happily innocent, as to maintaine it ſelfe free from calumny and miſinterpretation: but yet that laying aſide weekely is an excellent preparative unto charity, no man can deny. And therefore if any aſſault & oppoſe this with their fleſhly reaſonings, and ſophiſticall cauillations, a man may probably conjecture, that covetouſneſſe is the cauſe of this their hot contention, and Iam perſwaded their conſciences do remonſtrate and ſecretly tell them, that they are ſo liberall in their tongues, that they may ſpare their purſes.

5. To ſupply the wants, refreſh the bowels, and make glad p. 279the hearts of the poore, who by the experiment of their miniſtration, will glorifie God for their profeſſed ſubjection unto the Goſpell of Chriſt, and returne abundant thankſgiving unto his2 Cor. 9. 12 13.2 Cor 9:12 goodneſſe for their liberall diſtributions unto them, and unto all men.

6. To exhilarate and rejoyce the hearts of ſuch faithfull and laborious Miniſters, who like S. Paul, with all poſſible induſtry and carefulneſſe, endeavour to lead their flockes in the paths of righteouſneſſe, and to ſtirre up their hearers unto charitie and good workes. For it cannot be, but a matter of great joy and conſolation unto all conſcionable and truly charitable Paſtors, when they ſhall ſee the bowels of the Saints refreſhed by theirPhil. 7. Philemons, for whom they thanke God, and cauſe others2 Cor. 9. 112 Cor 9:11 ſo to doe. But ſome are ſo farre from this pious reſolution, Heavenly p. 280temper, and ſanctified diſpoſition, that like wicked wretches, they will be utterly averſe from the practiſe of this Grace, upon ſet purpoſe onelyonly to croſſe, vexe, and diſquiet their Miniſters, who are ſent for none other end than to ſave them, and to ſnatch them out of the paw of Satan, and the Hell of ſinne.

7. To teſtifie to their conſciences, and to give good ſatisfaction to their owne ſoules, that they are not cozened with copper in ſtead of pure gold, that their other graces are not counterfeite, but unfained, ſupernaturall, and the true and undoubted worke and gifts of the Holy Ghoſt. Hee that is hardly perſwaded to the exerciſe of charitie, hath juſt cauſe to feare, that he hath no ſparkes of ſaving grace, as yet reſident and inhabiting within his iron ſides; but if thou canſt once make it evident unto thy owne ſoule, that p. 281certainely thou beareſt in thy boſome a melting and compaſſionate heart, that thou art furniſhed, and happily crowned with that perfect and royall grace: Why then, thou maiſt without any fallacie conclude, that thy faith is unfeyned, thy heart pure, thy hope ſtrong and unmooveable, thy ſtate and condition undoubtedly a ſtate of ſalvation, for by this we know we are tranſlated 1 John 3. 14.1 John 3:14from death to life, becauſe we love the brethren.

Thus you ſee the regenerate and truely religious Chriſtians have a right aime and end in all their actions and works of mercy, betwixt whom and the worldlings there is a very wide and vaſte difference, and that in many reſpects.

1. They differ in the cauſes, the actuall contributions of the godly are derived and proceede ever from a pure heart, good conſcience, ſaith unfeyned, and p. 282the ſecret and inviſible operations1. Tim. 1. 5.1 Tim 1:5 of the ſpirit, all which the carnall and naturall man wants, and (without Gods great mercy) is never like to have.

2. They differ in the matter, for the one gives de proprio of that which is his owne, which by his owne induſtrie and Gods bleſſing he hath lawfully gottenƲnde habeat quaerit Nemo ſed oportet habere. or was by way of donation freely conferred and beſtowed upon him: the other never regards how hee comes by that he hath, whether Jure aut Injuria, by right or wrong, by hooke or crooke (as they ſay) he cares not ſo hee may ſeeme charitable in giving.

3. They differ in the manner of giving, the one doth it with a free heart, & cheerfull ſpirit, liberally, readily, religiouſly, conſcionably & conſtantly, &c. and that in any ſtate and condition whatſoever, in his penury and mediocritie, as well as in his abundance p. 283and ſuperfluitie, ever to the utmoſt of his abilitie, and ſometimes beyond his power in caſe of extremitie, many times prevents the poore with his almes, communicateth to their neceſſities before he be importuned or ſolicited, yea, ſometime before his owne turne be ſerved. But on the contrary, the covetous worldling is a very hold faſt of his earthly treaſures, he ſpares more then needeth, gives onelyonly in his plentie and abundance, ſeldome in his mediocritie, never in his povertie, diſtributes likewiſe but by ſtarts, when the fit takes him, or when hee is in ſuch a good moode (as they ſay.)

4. They differ much in the time, the one gives ſeaſonablely and moſt in his time of life: the other for the moſt part unſeaſonably, and moſt at his death, when hee can keepe his wealthSero medicina paratur. no longer. The one helps and abates the diſeaſe at the firſt p. 284comming, the other ſuffers the miſeries of the poore to rankle and grow incureable, and then at his death he thinks to provide a playſter, that will cure all his ſinnes, and their maladies and ſoares.

5. There is a difference both in the qualitie, and quantitie of the gift: the one gives bountifully, that which is good, wholſome, profitable, ſalutiferous, and fit for a rich man to give, and poore Chriſtians to receive: The other gives ſparingly the baſe refuſe, and unedible reliqu's, which if not caſt upon the poor, ſhould be given unto the dogs.

6. They differ in the object, in the latitude and extent thereof; The one is a benefactor unto all enemies and friendes, to aged, creeples, the laborious poore, all ſorts of needy and diſtreſſed people, but more principally to thoſe whom hee knows to bee pious and religious. But p. 285the worldling giveth eitherhand over head, to the ſturdie rogue, as ſoone, as to the truly diſtreſſed Lazarus, or to ſuch as have ſome relation unto, or dependance upon him, or either have, or ſhall, ſome way or other, worke it out, and well deſerve it: Hee no more reſpects the members of Chriſt, than the limbes of Satan, and though you may finde him ſometimes liberall to his friends, yet never ſo to his enemies.

Laſtly, they differ in the end; The godly have ever in their eye Gods Glory, and the advancement of true religiō, as you have heard before mentioned: but the unregenerate and carnall mans ends are onelyonly worldly, and fleſhly; ſome hunt after popular applauſe, and reputation in theMatth. 6.Matt 6 world, as Hypocrites doe; ſome aime at merit, the expiation of the guilt of ſinne, meritorious acquiſition of life everlaſting, as p. 286the ſuper-arrogant Papiſts doe: the naturall and unrenewed man never ſets his eye upon the right end, and therefore no marvell, if he ever miſſe his marke, and give to no purpoſe.