The Ready Way to Good Works, Chapter 9
CHAP. IX. Of motivs to Charitie, and to Works.
ALL men naturallie as they deſcend from the loynes of Adam are of an earthy, lumpiſh, and depraved conſtitution, very unapt, indiſpoſed and inſufficient for the performance of any heavenly buſineſſe and religious good worke, and together with the peſtilent and hereditarie contagion of originall ſinne which is ever propagated to poſteritie, we receive alſo from the wombe hard hearts, and congealed bowels towards the needy, naked, and penurious members of Chriſt Jeſus.
Therefore to rouze up thy dead ſpirit, to animate and quicken thee to the performance of every good dutie and charitable worke, and to inflame thy frozen heart, with true and fervent love towards thy afflicted and diſtreſſed brethren, hearken diligently a while to theſe following Reaſons, theſe convincing and demonſtrative arguments, ponder I pray you ſeriouſlie the weight and validitie of them and addreſſe thy ſelfe effectually to this holy practice, and negotiation in the heavenly trade of Almes-giving, provide for thy ſoule in another world: Be zealous Tit. 2. 14.of good works.
1. Reaſons drawne from God as our Father.
HE that doth not ſo much deſire to be accounted, as indeed and really to bee good and gracious, muſt ſet before his eyes as the patterne of his imitation, God himſelfe the ſole Author of all grace and goodneſſe, and the wel-ſpring of bliſſe and immortalitie, and primarily from him fetch arguments to induce and ſtirre him up to the ſpeedie practice of every good dutie and eſpecially to the works of Charitie.
1. Hee that by an all-commaunding power, and unqueſtionable authoritie rules both men and Angels, and both the leaſt and greateſt creatures that are exiſtent either in heaven, earth, or hell, hee I ſay it is that ſtrictly impoſeth this neceſſarie dutie upon us, and exacteth and requireth the certaine performance and execution thereof at our hands: I command thee (ſaith the-Lord) thou ſhalt open thy hand wide to thy poore and needie Brother, Deut. 15. 11. Shew mercy and compaſſiou every one to his Brother, Zach. 7. 9. And this well-pleaſing and beſt accepted ſacrifice of Almes-giving we are exhorted never to forget and neglect, Heb. 13. 16.
2. As God out of his greatneſſe commands us, ſo of his goodneſſe hee commends himſelfe unto us as an unerring patterne for our imitation that wee ſhould tread in his ſteps, and conforme our ſelves to his moſt glorious image and likenes as farre as it is poſſible for mortall creatures to follow, and immitate their immortall Creator.
1. A Father of the Fatherleſſe, and Judge of Widdowes is God in his most holy habitation, Pſalm. 68. 5. and a refuge for the oppreſſed in the needfull time of trouble, Pſalm. 9. 9. He doth not deſpiſe nor abhor the affliction of the afflicted, Pſalm. 22. 24. He delivereth the poore and needie, Pſalm. 72. 12. and is their preſent helpe in trouble, Pſalm. 46. 1. He gives rayment to the naked, Deut. 10. 18. foode to the hungrie, Pſalm. 146. 7. and provides them corne, Pſalm. 65. 9. and of his tender goodneſſe prepareth for the poore, Pſalm. 68. 10. And herein if God be our Father, and wee his truely adopted ſonnes, we as ſonnes, are commanded to imitate him as our heavenly Father. Be yee followers of God as deare children (ſaith the Apoſtle,) Epheſ. 5. 7. and be yee mercifull as your heavenly Father is mercifull (ſaith our Saviour,) Luke 6. 36.
2. That wee might not faile in our obedience, nor come ſhort of the practice of this much honoured dutie of Almes-giving, hee crownes us with abundance of temporall bleſſings, and firſt gives to our ſelves, before hee commands us to give to others. 'Tis not within the compaſſe and reach of a mans owne power and abilitie to riſe and grow rich, to render himſelfe remarkable in the eyes of the world, and to greaten his poſteritie (although I confeſſe moſt men to the high diſhonour of their Maker, ſacrifice altogether to their owne nets, and looke downe onelyonly upon ſecond cauſes) but this is from God, Deut. 8. 17. 18. Tis God that alone and onelyonly giveth to all, life and breath, and all things, Act. 17. 25. 1. Tim. 6. 17. 'Tis hee that makes the earth plentifull, and the Cloudes to drop fatneſſe, Pſal. 65. 9. 12. 'Tis he that beſtow's on us our corne, wine, oyle, ſilver and gold, Hoſ. 2. 8. Laſtly, what wee have is from him, and our increaſe is his bleſſing, Gen. 26. 12. Lev. 25. 25. Thus wee have Gods owne precept, his owne example, and his owne bleſſings in great plenty to provoke us to bee mercifull and tender-hearted, and open-handed to the poore.
3. Having thus ſufficiently furniſhed and prepared us for liberalitie by the free effuſion and inundation of his temporall bleſſings, hee doth not, neither can he aske of us any thing but what is already his owne, and what wee at any time give to the needy, we give it not de proprio, of our owne proper treaſure and ſubſtance, but of the Lords abundance. David ingeniouſly acknowledgeth ſo much, 1 Cron. 29. 14. 16. If then wee ſhould grumble and grudge to repaire to God by releeving the diſtreſſed, what formerly hee hath liberally collated on us, were it not a peece of moſt prodigious unthankefulneſſe, and abominable ingratitude? yes certainly, to this purpoſe heare what a learned Father writeth, Da de quo dederat tibi Deus, ipſe te divitem fecit, ergo redd… illi quod ſuum eſt, Give of what hath beene given thee of God, 'twas he that enriched thee, and enabled thee to give, therefore repine not to give or lend him ſomething backe againe, which is already his owne.
4. Conſider after what manner, meaſure, and proportion, he hath enjoyned us to diſpence and diſtribute his good bleſſings, we muſt give accordingly as hee hath prospered us, 1 Cor. 16. 2. So then in our liberalitie and charitable contributions wee muſt ever have an eye unto Gods bountifull hand, and continuing providence, according to which hee would have us to regulate and proportionate all our pious and charitable actions. If God hath given thee but a modicum, ſome little ſmall and (in thy carnall conceite) almoſt indiviſible portion, then he requires and expects that thou ſhouldſt give but a little: But if thy temporall talents be many, thy purſe heavie, thy Barnes full, and thy wine and oile increaſed, it is requiſite that thou ſhouldſt give much, where much is given. But the thing that I would have you take ſpeciall notice of, is this, God commands neither impoſſibilities or difficulties, hee is no hard Taske-maſter, as the Egyptians were to the Iſraelites. In what meaſure and degree hee is good and gratious, liberall and compaſſionate unto us, accordingly would he have us to bee charitable unto others: firſt, he bleſſeth and proſpereth, after, enjoynes us to communicate: Oh the bottomleſſe and unfathomeable depth of the goodneſſe and bountifulneſſe of the Lord, thus to prepare, incite and invite us to workes of pitty, pietie, and liberalitie.
5. And laſtly, let us conſider ſeriouſly with our ſelves that the ſame omnipotent, and all-ſufficient hand which gives us all that ever wee had or have, can in a moment, if we prove ingratefull and unthankefull to the giver, and mercileſſe and uncharitable to our neighbours take quite away all from us againe: The Lord can, if once hee beginne to withdraw his bleſſings, eaſily make all our labours, worldly imployments, and endeavors to come to nothing, he can quickly over-turne all our fooliſh plots and pollicies, and everlaſtingly blaſt our hopes and deſires for ever riſing or growing rich in the world, hee can cauſe us, to ſow Hag. 1. 6.and to bring backe few or no ſheaves with us, to eate and not to have enough, to drinke, and yet to bee thirſtie, to weare cloathes, and yet not to be warme, to earne wages, and then to put it in a bag full of holes, nay if a man had an infinite ocean of Gemmes, and unvaluable Jewels, many ſilver Mynes and golden Mountaines, if Gods curſe bee upon all this Subſtance, it will all by little and little and inſenſiblely almoſt crumble and moulder away into nothing, and feaſting Dives may ſoone become a faſting Lazarus: and ſo the Lord may ſend us to begge of others, as he hath ſent others to begge of us. God is not ingaged, or obliged to any mortall man, that he ſhould accumulate and heape his favours and bleſſings more upon one than another (there is an equalitie) of deſert in the King, and in the Subject, in the richeſt and in the pooreſt; 'tis only his free love and good will makes the difference: wherefore if thou haſt climbed up to the height of humane happineſſe, overtop'd thy poore neighbor in outward and worldly greatneſſe, and now like the Eagle ſitteſt aloft pruneing thy ſtately feathers in the glorious Sun-ſhine of proſperitie, remember Lazarus is thy brother, think upon his affliction and penury as if they were thine owne, and prayſe the Lord that thou haſt whereof to give, and doſt not ſtand in need to receive.
2. Reaſons from Jeſus Chriſt.
IN the next place if we reflect and caſt our eyes from God the Father, on God the Sonne our moſt deare and moſt bleſſed Saviour, if our hearts were compoſed and made all of Iron and Adamant, yet they could not but bee thawed preſently into overflowing ſtreames and full torrents of pittie and compaſſion towards Gods poore afflicted and penurious people.
1. He is our great and gratious Lord and Maſter, and himſelfe by his owne mouth layes a ſtrict charge upon all his Diſciples and Profeſſors of his Name to bee mercifull to give Almes of ſuch things as we have, Luk. 11. 41. to give to him that asketh, beggeth or would borrow, and not to turne away our faces from him, Matth. 5. 42. yea with ſuch vehemencie and eagerneſſe doth hee preſſe this moſt admirable and Heavenly dutie, that rather than a man ſhould not have whereof to give, hee commands him to ſell what he hath, and to give Almes, Luk. 12. 33.
2. As he commandeth with much Power and Authoritie, ſo alſo he hath beene pleaſed with great meekneſſe and humilitie to propoſe himſelfe as a patterne for our direction. He was moved with compaſſion towards the wearie, fainting, and tyred multitudes, that did dayly flocke after him, Matth. 9. 36. to the ſicke and diſeaſed, Matth. 1. 4. 14 Mark. 1. 41. to the hungrie, Matth. 15. 32. and laſtly, to the poore, to whom hee was wont to give liberally, John 13. 29. though he himſelfe was without houſe and harbour of his owne, Matth. 8. 10. and lived of be nevolence, and the bountifull contributions of the Saints, Luk. 8. 3. Thus you ſee hee did not onelyonly in a ſenſe degrade and unglorifie himſelfe that he might exalt and inveſt us with the glorious robes of Immortalitie and bliſſe, but for our ſakes alſo be became poore, that wee through his povertie might be made rich, 2 Cor. 8. 9. Now if any man preſume to entitle himſelfe by that Sacred name of a Chriſtian, and hopes ever to reſt with God on his Holy hill, and to raigne with Chriſt eternally in the higheſt Heavens for ever and ever; Let him deny himſelfe, take up his croſſe, tread in his ſteps, conforme himſelfe to his moſt pure and holy Image, and likeneſſe, let him bee Holy as hee is Holy, patient as hee is patient, mercifull as hee is mercifull, humble as hee was humble, compaſſionate and tender-hearted, as he was compaſſionate to all his weake and needy followers, for even hereunto are we called, and Chriſt hath left us an example that wee ſhould follow his ſteppes, 1 Pet. 2. 21.
3. To put us in remembrance to commiſerate the extremities and diſtreſſes-of our needy and diſtreſſed brethren, our wiſe and gracious Saviour hath taught us in our invocation and dayly calling upon his and our father, not to begge bodily nutriment, and corporall ſuſtenance onelyonly for our ſelves alone, but for them alſo, the forme and manner of our prayer is this, Give us this day our dayly bread, there wee pray for thoſe neceſſaries which concurre to ſupport and preſerve not our owne onelyonly, but alſo our poore neighbours naturall being and exiſtence, and we ſhould but mock the Almighty, and provoke him to juſt wrath and indignation againſt us, if wee with our lippes ſhould beg daily bread for our poore and hungry brother, & in our hearts reſolve and determine to ſtarve him by deteining, and keeping backe that portion which God of purpoſe beſtowed upon us, as for our owne, ſo alſo for our neighbours neceſſary refreſhment and ſuſtentation.
4. He hath of his wonderfull, infinite, and ineffable bounty and compaſſion reconciled us to his Father, appeaſed his wrath, ſatisfied his Juſtice, Juſtified our perſons and victoriouſly triumphed over death, hell and the grave, that we might not only be made his peculiar people, redeemed from all iniquity, and purified unto himſelfe, but alſo zealous of good workes. Tit. 2. 14. Tis true I confeſſe, we ſhould contend and labour for faith, hope, patience, humility and the like graces, all which do deck & adorne the ſoule of a chriſtian, as ſo many ſeverall diamonds with an Angelicall and unmatchable beauty, and reſplendent brightneſſe, but charity is the ſupreme, royall, and nobleſt grace, and principally to be aim date for ſhe gives light & luſtre to all the reſt, and crown's the chriſtians heart with moſt unſpeakeable joy and ſweetnes, with moſt infinite and tranſcendent ſplendor, and lightſomneſſe, and were it not ſo that there is a neceſſary cōcatenation and inſeparable ſociety of all ſaving graces, and none goes alone: but is ever attended and waited on by the reſt. I would boldly affirme that though thou hadſt an Angells tongue, a Scraphicall voice, a Propheticall ſpirit, the patience of Job, the wiſedome of Solomon, the integrity of David, Sampſons ſtrength and Joſhuahs Courage, and reſolution, yet I ſay for all this if thou hadſt no Charitie, thy hopes were but worme-eaten, thy faith but a rotten opinion, or a brazen confidence, thou wert in the judgement of an Apoſtle, but ſaunding braſſe, a tinkling Cymball, or a meere nothing: See the prelation and eminency of Charity in the 1. Epi. Cor. 1. 3. cap. 5. Me thinks the very conſidration that Chriſt Jeſus at his ſecond and glorious comming ſhall crown thee, according to thy charitableneſſe, or condemne thee according to thy cruelty, and mercileſſeneſſe, ſhould be a ſtrong motive and keene ſpurre, to quicken and pricke thee forward to workes of merciemercy: for moſt certainely according as thou haſt fedde, clothed, viſited and refreſhed Chriſt in his poore & diſtreſſed members, ſo ſhalt thou bee adjudged and ſentenced, either to life or death, heaven or hell: no pitty here to the poore members, no mercy there from the head: and if now here on earth thou haſt played the Canniball, in eating up Gods people like bread, in deteyning their due portions, and mercileſſely trampling the poore people of the Lord under the foule feete of pride and contempt aſſuredly Jeſus Chriſt will come one day before thou art aware of, and like a Lyon Hoſ. 13. 8.roaring for his prey, or as a Beare bereaved of her whelps, he will rent the Caule of thy heart, and teare thee in pieces when there is none to helpe, and in his implacable fury, and inexorable indignation, he will everlaſtingly condemne thee, and ſend thee with a curſe to hell, for not feeding or cloathing him in his needy, naked, and afflicted members. Mat. 25.
3. Reaſons from God the holie Ghoſt.
IT will not, I ſuppoſe, be amiſſe to the two firſt perſons God the father, & God the ſon, to adde the aſſeveration and undeniable evidence of the third, God the holy ghoſt, who ſithence in his all-ſeeing and inſerutable wiſedome, hath beene pleaſed to make uſe of the pens and tongues of Prophets and Apoſtles, in the publiſhing and promulgation of the law & goſpell, doth ſeverely binde us to the performance of every dutie, which either Prophets or Apoſtles have commanded or commended unto us: for all Scripture is of divine inſpiration. 2. Timo. 3. 16. and holy men ſpake as they were moved by the holy ghoſt. 2. Pet: 1. 25. Therefore whatſoever we find in the holy Scriptures enjoyned by them, we are to eſteeme with reverence, and ſubſcribe to, as the very precepts and ordinances of the holy ſpirit: Soe then it were a point of intolerable contumacy, and Diabolicall preſumption to contemne & diſregard thoſe ſacred directions for charity and workes of mercy, preſcribed and ſet downe by the never erring penmen of holy writ, either by Salomon Caſt thy bread upon the waters, for thou ſhalt finde it after many dayes. Eccles. 11. 1. 2. &c. or by Moſes, Thou ſhalt not harden thy heart nor ſhut thy hand from thy poore brother. Deut: 1. 5. 7. or by St. Paul, on the firſt day of the week let every one lay by him in ſtore, &c. 1. Cor. 16. 1. 2. or by any other *Pro. 3. 27. Eſay. 58. 7. Ezek. 8. 7. Rom. 12. 8. 2 Cor. 8. 11 2. Cor. 9. 7. 1. Tim. 6. 17 Heb. 13. 1. 2 Col. 3. 12. 14.Prophet or Apoſtle. Wherefore as thou wilt not by any meanes grieve that holy Spirit, Which onelyonly and alone is able to ſeale up thy ſoule againſt the day of thy perfect Redemption, doe not ſtoppe and obture thy cares againſt his ſweet charmes, and moſt bleſſed precepts, and inſtructions unto Workes of Mercy.
2. Whatſoever holy dutie the Spirit of God commands, that, the ſame Spirit gives the elect and regenerate abilitie and grace to performe and accompliſh. By a ſecret and inſenſible operation and heavenly influence it workes and implants the noble grace of Charity in the Garden of the Soule. (For love is a fruit of the Spirit. God: 5. 22) and ſeaſons and qualifies the heart of everie truely charitable Cornelius, with the habite of merciemercy, compaſſion, and fellowfeeling tenderneſſe, and then afterwards exacts and expects the the externall actes, as the reall evidences & demonſtrative teſtimonies of the inviſible and internall inherent Grace of Charitie. And it is well worth your beſt obſervation, that what perſons ſoever the Holy Ghoſt ſanctified unto ſalvation, and cannonized Saints here on earth, the ſame hee crowned and adorned eſpecially with the unvaluable Jewell of Charity, and the ſweet ſmelling garland of charitable workes. And whereſoever in the bible you read the character of a holy man, you ſhall be ſure to finde alſo charity fairely deſcribed in the Catalogue of his graces. Job was a perfect man and upright man Job. 1. 1. and he was a charitable man, Job: 30. 25. & 31. 16. 17. 20. Cornelius was a devout man, but hee gave much almes. Acts. 10. 3. Saint Paul was a faithfull ſervant and inuincible champion of Jeſus Chriſt, but he certifies Timothie of his charitie. 2. Tim. 3. 10. Barnabas was a good man and full of the Holy Ghoſt. Act. 11. 24. but a wonderfull charitable man, Act. 4. 36, 37. and if you deſire more examples for the fuller clearing of the truth of our aſſertion, you may reade how pittie and pietie, Sincerity and charitie, graciouſneſſe and tender-heartedneſſe mutually embraced and kiſſed each other: in Zacheus Luk. 19. in the Macedonians. 2, Cor. 8. 2. 5. in the Corinthians. 2. Cor. 8. 7. 10. & 19. 13. in the Converts, and faithfull beleevers when Chriſtianity was firſt planted by Apoſtolicall labour & induſtry. Act. 4. 34. And laſtly in what heart ſoever the bleſſed Spirit of God ever created any ſaving gifts and graces, it ever certainely warmed and inflamed it alſo with true love, pittie, and compaſſion towards Chriſts needie and afflicted members. Without the participation and happy fruition of Charity, the ſame ſpirit aſſures vsus, that all other gifts and graces, morall perfections,Chariſmata ſine Charitate nihil ſunt. Par. and naturall indowments whatſoever are but as nothing. 1. Cor. 13. that there is no love of God in that man, who ſhutteth up his bowels of compaſſion from the poore. 1. Joh, 3. 17. and finally that fearefull condemnation, judgement, and mercileſſeneſſe ſhall be his reward, and certaine wages who hath ſhewed noe merciemercy. Jam. 2. 13.
4. Reaſons from the Poore and diſtreſſed perſons.
Such as with tender and pittifull eyes, nPſal. 41. 1.conſider, looke on and lay to heart (for ſo much the word implyeth) the temporall wants and calamities of the poore, and Lazarus his lamentable and deplored eſtate and condition cannot chuſe but condole, and ſympathine with afflicted Joſeph, and be moved to preſent pittie and commiſeration: For
1. He is thy neighbor whom thou art ſtrictly commanded to ſhew merciemercy unto, Luk. 10. 37. and to love as thy ſelfe, Matth. 22. 39. Now what way canſt thou better teſtifie thy love and fellow-feeling affection towards him then by ſupplying his preſent neceſſities, and by preventing his future miſeries.
2. Hee is made of the ſame mould, hewed out of the ſame to the thou waſt, nay, he is thine Eſai. 58.owne fleſh (as the Prophet ſpeaks) for wee are all made but of our blood, Act. 17. 26. and now thou mightſt be reputed an unnatural, mad, and diſtracted Bedlam, if thou ſhouldſt willingly and wittingly ſuffer thine owne fleſh and members to freeze with cold, and thy belly and bowels to pine and languiſh with hunger, when thou haſt beth ſufficiencie of cloaths and induments, and abundance of foode, varietie of cordials, and daintie diſhes lying moulding at home in thy plentifull Panary.
3. The Lord himſelfe, who in his owne infinite nature is incomprehenſible and inviſible,See Down. pag. 204. of ſaint Ang. Wor. preſents himſelfe in a manner viſible to our eyes in the perſon of the poore Chriſtian, and lovingly intreats us by their mouthes, to lend him ſomething of what hee hath formerly conferred on us, for hee that giveth to the poore, lendeth to the Lord, Prov. 19. 17. Now what moſt monſtrous madneſſe and intolerable ingratitude were it to refuſe to repaie backe to him a pennie, who hath beſtowed on us a pound, who gave us all that we have, or ever are like to have, and who can againe, if he pleaſe, quickely by juſt right and authoritie take away all againe, and make our curſed winged wealth to flie ſwiftly away like the Eagle, or to melt away on a ſudden, as the unſeaſonable ſnow againſt the heate of the burning and powerfull Sunne: Wherefore, know this, that whatſoever thou poſſeſſeſt is none of thine owne, but Gods: thou art but his Steward to disburſe and expend it when, where, and to whom hee bids thee, heare how Saint Auſtine bringeth in Chriſt ſpeaking: Da Aug. de ver. Domini.mihi de co quod dedi tibi, de meo quaro & mihinon donas? Da & reddo; habuiſti me largitorem, facito debitorem: Give mee ſaith Chriſt ſomething of that I have given unto thee, I aske but mine owne, and wilt thou not give? Give, and I will reſtore, thou haſt found me a free Giver, and now make mee to become thy debtor.
4. Thy poore and needie brother hath ſome kind of right and title, unto that part of thy Subſtance which thou canſt without any detriment and inconveniencie ſpare, to releeve, ſuccour, and ſupport him in his inevitable neceſſities, and moſt deſperate extremities. I ſay, although he cannot jure proprietatis, yet jure charitatis, hee may lay juſt claime to ſome part of thy temporall ſubſtance: wiſeProv. 3. 27. Salomon is of the ſame opinion and evidently affirmes, that it is the poore mans due, and hee is the owner of that good which wee can doe unto him, to which purpoſe, heare the unanimous conſent of the ancient Fathers: It is the bread of the hungry (ſaith Saint Baſil,) which mouldeth in Eſt panis fa melici quē tu tenes, nudi tunica, quam tu in conclavi conſervas, &c. Baſil.thy Bing or Cubbord: It is the Coate of the naked, which hangeth uſeleſſe in thy Wardrop, they are the ſhooes of him that goeth barefoote, which lieth rotting by thee in thy Chamber: It is the ſilver of the needy, which lieth ruſting in thy Chests, and ſo many thou doſt rob, and injure, as thou canſt and doſt not releeve in their wants and miſeries. And anotherAmbroſe in Lucanum. ſaith, that it is alike faultie and blame-worthy to take from the right owners, and to deny neceſſaries to the poore when wee have abundance: And therefore I muſt let thee know, that thou ſpoyleſt ſo many of their goods, as thou denieſt releefe unto, when thou art able to give it. This may, I confeſſe, ſeeme a Paradoxe to uſurious, covetous, and hardhearted earth-wormes, who being themſelves ſtarke drunke with the pleaſant wine of outward happineſſe, and worldly proſperitie, have neither ſenſe nor ſight of the poore mans miſerie: but it is a truth, as evident and cleare, as the Sun at noone, to all true-hearted and charitable Chriſtians: for if the hungry have no true right unto the rich mans food, how could the Diſciples when they were pinched with extreme hunger plucke andMatth. 12. 1. eate the eares of corne, without ſinning againſt God, and immediate dammage and injury againſt man? Or how could it be lawfull, for a poore hungrie man, in caſe of neceſſitie, to enter into his neighbours Vineyard, and there to eat grapes his fill, if God had not given him leave, and unqueſtionable licence and authoritie ſo to doe by his owne mouth, Deut. 23. 24.
5. Conſider, that the pooreſt creeple, and blindeſt Bartimeus that ſitteth groning, ſighing, and ſobbing in his contemptible and much neglected Cabbin, hath with thee the ſame Father, (both ſo call God) the ſame elder Brother Jeſus Chriſt; the ſame Mother the Church of God, he is a member of the ſame myſticall body thou art, an heire unto the ſame Crowne, a partaker of the ſame promiſes, bought with the ſame price of Chriſts deareſt and moſt pretious blood, baptized with the ſame Baptiſme, admitted to the ſame Covenant of Grace, invited to ſit at the ſame Communion Table, to taſte and feede on the ſame Spirituall food with thee; and although hee bee in thy proud eſtimation, but an Abject, a baſe forſaken deſtitute dunghill companion, and thou wilt take no notice of ſuch a wofull ſpectacle here on earth, yet he ſhall be thy equall, if not ſuperiour, a companion with Angels, a Co-heire whith Chriſt, and ſhine like the brighteſt Cherub in the Kingdome of Heaven. For God that impartiall Judge, and Non-reſpecter of perſons, no leſſe loves an upright and religious Job on the durtie dunghill, than the ſtatelieſt Salomon ruling uncontroleablely in his golden Throne: nay, if thou bee a contemner of the wayes of Godlineſſe, a Patrone of prophaneneſſe, an Idolizer of thine owne too much admired Greatneſſe, and a churliſh Nabal towards needie and helpleſſe Chriſtians; I ſay, thy poore and now much neglected brother may there finde moſt certaine admiſſion, and gratious acceptation, where thou ſhalt have but cold entertainment, little reſpect, nay, a cutting anſwer, a moſt terrible and grievous objurgation, Goe thou curſed, &c. I pray you weigh and conſider that moſt excellent Parable in the Goſpell, was not once poore ſcabbed and ulcerous Lazarus royally feaſtedLuk. 16. by the Angels of Heaven in Abrahams boſome, when Epicurizing Dives lay roſting in Hell flames, there moſt dolefully gaping and calling for a droppe of cold water, and yet could not obtaine it?
6. And laſtly, remember to lay a ſide all proud and contemptuous thoughts, and never looke upon a poore man with a neglective eye, or ſupercilious and frowning countenance, for thou art his ſuperiour but onelyonly in externals, in viſible, mutable, and fugitive vanities. Perhaps thou maiſt have more gilded durte at home in thy coffers, many more Vineyards, Houſes, and Farmes, Viſitants, Followers, Dependants, &c. But all theſe may forſake thee, or thou muſt them. He may equalize thee in Spirituall and Heavenly wealth, and Celeſtiall ſubſtance in grace and goodneſſe, chaſtitie, and temperance, and in the internall, inviſible, and never fading beautie, indowments and perfections of the ſoule: nay, there is an equalitie betweene the richeſt and the pooreſt both at their comming into the world; (for both came naked) and at their going out, (for naked they ſhall both returne againe) and after death, both alike ſhall be diſſolved into a peece of clay, or lumpe of durt. And laſtly, at the day of Judgement, when all nations, and Revel. 7. 9.tongues, and kindreds, and people, ſhall riſe and appeare before the Lambe, there ſhall bee no difference or inequallirie at all. Dives then ſhall not come forth cloathed with his robes, nor Lazarus with his rags, but all alike ſhall hold up their hands, to be judged and rewarded according to their deſerts. Wherefore let none bee puffed up with their temporary happineſſe, nor tranſported beyond themſelves with an imaginarie and groundleſſe admiration of their owne greatneſſe: Let none, I ſay, neglect and contemne thoſe poore afflicted Saints for whom Chriſt died, and ſhed his blood as plentifully and meritoriouſly as for the greateſt and imperious Monarches: For at the laſt great and dreadfull day of the appearance of Jeſus Chriſt, men ſhall bee accepted and rewarded not according to their greatneſſe, but their goodneſſe, not according to their outward felicitie, pompe, and worldly gloriouſneſſe, but according to their pittie, pietie, merciemercy, loving kindneſſe, charitie, and tender-heartedneſſe, Matth. 25.
5. Motive from the perſon of the Giver.
LEt thoſe that are of abilitie to give, recollect their wandering thoughts a little while, and ſit downe and ruminate ſoberly on theſe things.
Thou haſt perhaps, ſcraped together as much temporary and worldly pelfe and treaſures, as a reaſonable creature can deſire; thou aboundeſt perchance, in great honours, much wealth, and magnificence of ſtate: Sed unde habeas, quaero? But I pray thee, whence hadſt thou all theſe good gifts and bleſſings? From God, I hope, thou wilt ſay, oDeut. 8. 18.Who gave thee power to get wealth, and hath bleſſed thee in the cittie, and in the field, in the Deut. 28. 3. 4. 5.fruite of thy body, and in the fruit of thy ground, in thy basket and ſtore-houſes, and all that thou haſt put thine hand unto, and thus he hath granted thy petition, and given thee abundance of dayly bread. Remember now then, that as the poore man begs of thee, ſo thou haſt often beg'd of another. Jam ſumus ergo pares, might hee ſay, two Beggers are well met together, only here is the difference: Thou art a rich begger, and he a poore begger; Thou makeſt thy petition unto God onelyonly, he unto thee a man. Thou findeſt by experience that God anſwers thy petitions, and gives to thee ſometimes without asking: and wilt not thou beſtow ſomething on the poore at his importunate obſecration and entreatie? Take heed, leſt, as thou art deafe unto the petitions of thy brother, God turne his Face away from thee, and ſhut up his bowels of loving kindneſſe in diſpleaſure.
Conſider further, that though thou art perchance, mans creditor, yet thou art Gods debtor; before men thou ſeemeſt to beeLuk. 16. 12. an abſolute owner of thy goods, but thou art not ſo before the Lord, thou art but a ſteward of 1. Pet. 4. 10.his manifold gifts and graces, and one day thou muſt be ſtrictly accomptable for the expence and imployment of every talent, and the ſmalleſt mite.
Againe it is a truth moſt certaine, and undeniable, that all rich men are ſubſtituted by GodMatth. 6. to be his Overſeers of the poore, he that by the eye of his providencePſ. 147. 9. watcheth over the ſparrowes, and ſuſtaineth the yong ravens that call upon him, doubtleſſe will tenderly reſpect, ſuſteine, and provide for the poore and his needy Saints and Servants. Let not therefore rich men be careleſſe of thoſe, whom God ſo much cares for. As our Overſeers which are appointed in all pariſhes are our eyes, and hands, and feet to viſite, relieve, and ſupply the neceſſities of the poore: ſo ſhould all rich men, who are Gods choſen Overſeers,Iob. 29. 14. 15. 1 Cor. 16. 2 be with holy Job, eyes to the blinde, and feet to the lame, and a father to the poore. But if this bee not an office great enough for them, and anſwereable to their expectations, let them thanke God that hee hath made them his lord-treaſurers, to receive in his royall revennues, & to lay up in ſtore for the maintenance, and ſupportation of the publicke weale of the poore.
Laſtly, ponder well with thy felfe that gracious ſaying of Jeſus Chriſt: It is a more bleſſed Act. 20. 35.thing to give then to receive. Worthy receivers, doubtleſſe ſhall be bleſſed, yet liberall givers ſhall be happier in a farre higher degree: for the good we doe unto the poore is more beneficiall to us, then our gift can be to them, juſt contrary to the opinion of the world, and graceleſſe men, who take as much pleaſure in feeding hawkes and hounds with Gods portion, as in relieving the poore, and think that to be quite loſt which they beſtow to good uſes. We ſow only carnall & corporall things, but we reape ſpirituall comforts, we give that which is temporall and receive that which is eternall: we conferre a few ragges or crumbes of comfort upon them, they returne backe againe in recompenceAct. 10. 5. foreign. their prayers and bleſſings: they receive but the favour and bountie of a man, we the benediction and mercy of God: our almes is accepted of them, and we and it of our gracious Redeemer, into whoſe glorious habitation our charitable actions aſcend up before hand to be a memoriall before God, or as the word carries it, to be a ſtanding monument and remembrance, of us for ever in his preſence, whither our owne perſons ſhall one day be tranſlated, there to be crowned with thoſe Joyes and felicities which hee hath ſo largely promiſed in his Goſpell.
6. Reaſons from riches themſelves.
Nothing doth ſo much retard, and with-hold men backe from the chearefull practiſe of theſe duties of charity, as their love of riches, and vaine confidence in their treaſures, gold, ſilver, and other excrements of the earth: Wee ſhould remember that wee are forbidden by a Prophet and an Apoſtle, either to truſt in them, or to ſet our hearts upon them. Pſal. 62. 10. 1. Tim…. 6. 17. And indeed it were a point of much madneſſe, & tranſcendent folly, to depend on ſuch falſe friends, and broken reedes, who will certainly one day leave us in the mite. For there is nothing but mutability, deceitfulneſſe, and a1. Timo. 6. 17.uncertaintie in bPro. 23. 15. & 27. 24Eagle winged wealth, they can ſtand a man in no ſtead in evill times, cEze. 7. 19. Pro. 11. 4.nor deliver him in the day of wrath: he that enjoyes them, holds but a ſnow ball in his hand, and when he hath ſcraped them together, he hath laboured all the while, to gather but a heape of duſt, which a few drops of water will quickly licke up, and a blaſt of winde overturne and diſperſe in a moment. ePſa. 39. 6.Hee that heapeth them, knowes not who ſhall gather them. They are apt to fMatt. 13.choake and extinguiſh grace, and the holy ſeed of the Word, to tire the ſpirit, and dull the underſtanding, harden the heart, and that which is worſt of all, to gMark. 10. 23.barre the ſoule out of Heaven: they bring much hEccles. 4. 8. & 5. 13.diſcontentment, torment, vexation, and great hurt ſometimes to the unhappy owners: in a word, mans life (ſaith Chriſt) conſiſteth not in the iLuke. 12. 15. 20. 21.abundance of thoſe things which hee doth enjoy, and he is regiſtred in the Goſpell for a notorious foole that hoarded up wealth for himſelfe, and was not rich towards God.
Seeing therefore there is no cauſe why wee ſhould affect riches, or put any confidence in ſuch watry bubbles, fugitive Eagles, ſading flowers, and ſlippery ſands, let us learne to uſe them well, and to diſpoſe of them in a right manner to the reliefe of the poore, Gods glory, and our owne ſoules conſolation. Healthfull potions may be extracted out of hurtfull ſimples: So may much good and ſpirituall joy out of earthly droſſe, kLuke. 16. 9and unrighteous Mammon.
7. Reaſons from the Creatures of God.
IF wee caſt but our eyes (and if wee have any, we cannot chuſe) into the voluminous book of the Creatures, thence wee may learne a leſſon of charity, and by the conſideration of their mutuall contributions one upon an other, we cannot but be moved unto pittie and commiſeration. The heavens and thoſe Celeſtiall bodies communicate their influence to all ſublunarie bodies. The ſunne ſends downe his radiant and lively beames to warme and enlive the cold and inanimate earth, the clouds, thoſe bottles of heaven droppe downe their fatneſſe, and diſſolve themſelves into ſweete ſhowers, and dewes to refreſh the ſchorched heat and the parched and barren ſoile. The over flowing rivers fill up the dry diches and empty holes: The root treaſureth not up the ſap for it ſelfe, but ſeaſonably diffuſeth it into every twig & branch of the tree, that all may bloſſome and flouriſh together. The manured and tilled field, receiveth and nouriſheth the ſeed in its bowels, that it may returne multiplicity of encreaſe unto the poore laborious husbandman. The unnaturall cuckow that Gentle woman-like bird conceiveth and layeth her egges in another birds neſt, and will not take the paines to hatch and1. King. 17. 4. 6. bring them up, and yet this baſtard ofſpring will the hedg-ſparrow cheriſh & relieve, that it die not. The ravens which are more apt to picke out a mans eyes, then to doe him any good, at Gods bidding miniſter corporall food and nutriment to the Prophet Elijah in his want. Hereby giving us to underſtand, that it is our duty, at Gods command to relieve and ſuſtaine thoſe that are ready to periſh. What ſhall I ſpeake here, of the ſweet Harmony of the body naturall, and the reciprocall and mutuall offices of the ſympathizing members, which are ever ready and nimble to ſuccour and ſupply the wants and neceſſities one of another. Let the conſideration of theſe things teach us, that are the nobleſt creatures that breath on Gods earth, and the living members of the myſticall body, to bee willing to diſtribute to the wants and neceſſities one of another.
8. Reaſons from our Communion and fellowſhip one with another,
COmmunion is nothing elſe but a common union one with another, whereby we become tenderly affected with the ſame object, and ſenſible either of the ſame good, or the ſame evill that may befall us. So that whereſoever there is this fellowſhip and ſociety, there cannot but be a fellow-feeling and ſympathy: now this fellowſhip and communion is 3. fold.
1. Naturall, as we are all originally hewed out of the ſameAct. 17. 26. rocke, made of the ſame cloth (for nothing but the ſheeres goe betweene) deſcended from the ſame blood, and branches of the ſame Stocke of mankinde, & in this reſpect thou art bound to relieve any diſtreſſed poore wretch whatſoever in, caſe of true extremity. Perhaps thy poore neighbour may be, or hath been a careleſſe looſe-liver, an idle droane, or ſome other wayes impudently rebellious and oppoſit to God. Notwithſtanding if need ſo require, thou muſt ſuccour him, Non quiapeccator, ſed quia homo, becauſe he is a man, not as he is a ſinner: thou muſt take pittie on his nature though not on his notoriouſneſſe: for herein thou art but a ſupporter of the common ſtate of humanity, David we read was compaſſionate to the wearied and1. Sam. 30. 11. Luke. 10. almoſt famiſhed Egyptian, ſo was the liberall Samaritane to the man that had fallen among Theeves. So then if humanitie be ſuch Motive and ſpur unto merciemercy, then much more ſhould Affinitie, and moſt of all conſanguinitie,1 Tim. 5. 8. Ruth. 2. 20. as Paul teacheth by Doctrine, and good Boaz by practiſe towads Ruth and old Naomi.
2. Politicall, as wee are the members of one Common-weal and body politique, and in this regard ſhould we be induced to commiſerate the diſtreſſes, and calamities of diſconſolate men. All well governed Commonweales have ever beene carefull herein, and our ſtate hath taken ſpeciall order for the reliefe of the poore; And indeed it is a great honour unto a kingdome, by prudence and policie to cure and care for the ulcerous and impotent feete, as well as to maintaine and defend the honour and glory of the Head. The Lord himſelfe that made choice of Iſrael onelyonly for his peculiar Nation, and by his Wiſedome and providence brought them and planted them in Canaan, moſt gratiouſly provided for the poore amongſt them in eſtabliſhing Lawes for their continuall helpe and ſuſtentation many wayes; no Nation or people under Heaven had ever the like.
1. They were allowed theLev. 19. 10. gleanings of the fields and vineyards,Lev. 23. 22. and it was not lawfull for the rich to make clean riddance, and to rake the fieldes over againe and againe as now they doe; as if they would ſtarve not only the poor, but the very ſparrowes alſo. If any had forgottenRuth. 2. 2. 3. a ſheafe behinde them, they were not to returne backe to fetch it, It was a portion for the ſtranger, the fatherleſſe and the Deut. 24. 20. 21.widdow. Every third yeere there was a tythe to be laid aſide, both for the Levite and the poore, Deut. 14. 28. 29. & 26. 12. Every ſeaventh yeere all the fruites and profits of the Fields, Vineyards and Olives were common to the rich and to the poore: and this was alſo a yeere of releaſe, no debts could or ought to bee exacted,Deut. 15. 1. 2. 4. but the creditours were freely to remit them, that there might bee no begger in Iſrael. Now if queſtion be made whether this diſcharging of debts might not much endamage theirGodw. Moſes & Aaron. lib. 3. cap. 9. eſtates, if they did lend, or harden their hearts not to lende: one makes anſwere for mee, it could no way bee prejudiciall or hurtfull unto them, for this is a moſt infallible Maxime, No man is a loſer by ſerving God. Againe, Every fiftieth yeer was the yeer of Jubile, and at this time, thoſe that were growne poore, and falne into decay, if they had ſold any Lands and Tenements, theyLevit. 25. 36. 37. were to receive backe againe their ancient poſſeſſions. This yeere was alſo a yeere of generall releaſe and libertie. Laſtly, beſides theſe Lawes politicall, the morall Law tied them to exerciſe works of mercy and to lend freely (and not upon uſury) as it now bindeth us. Our ſtatute Lawes concerning uſury doe by no meanes allow of the ſin, but curbe and reſtraine men, that they might not bee ſo wicked as otherwiſe they would be.
3. The third and beſt kinde of fellowſhip we have one with another is Chriſtian communion as we are the Church of Chriſt,1 Cor. 12. 27. members in particular, making up one myſticall body whereof he is the Head. This ſhould bee the moſt inflaming motive to quicken us to the performance of our Spirituall and corporall charitable duties one to another. This is the trueſt, heartieſt, and beſt accepted charitie, when we are perſwaded to give to the poore, not becauſe he is a cozen or a kinſeman, or a ſervant, &c. but becauſe he is united with us in the ſame body, to the ſame head, becauſe he is a ſheepe of the ſame fold, a child of the ſame father, a member of the ſame bodie, as we are. This is properliePhile. 7. Gal. 6. 10. the refreſhing of the bowels of the Saints, a doing of good unto all, but eſpecially to the houſhold of faith. This was the charity of the Saints in the primitiveAct. 2. 45. 4. 32. 37. & 11. 28. Church after the firſt preaching of the Goſpell, and large effuſion of the holy Ghoſt. This conſideration of the poore, in relation to Chriſt, moved the Macedonians and other Chriſtian Gentiles to ſend reliefe to the2. Cor. 8. poore Saints in Judaea. Thus you ſee it behoves us to be bountifull and open handed in this 3. fold rreſpect. 1 in regard of our naturall fellowſhip as wee are men. 2. in reſpect of our politicall communion, as we are ſociable morall men. 3. im reſpect of our Chriſtian communion as we are the peculiar and redeemed people of the Lord. Doe good we muſt unto all, unto the ſtate of humanitie, unto the ſtate politicke, but chiefly unto the ſtate of Chriſtianity. The firſt is for mans ſake, the ſecond for the kings ſake, but the laſt is for Chriſts ſake, who will one day be our liberall pay-maſter and rewarden. Mat. 25.
9. Reaſons from the nature, excellencie, acts, titles and benefits of Charity.
1. THere is a very large deſcription of the nature of charity by ſixteene particular properties in 1. Cor. 13. 1. 4, 5, 6. and there we finde likewiſe a high commendation and prelation of it, before all other ſupernaturall habites, and ſpirituall indowments. It is preferred before a Seraphicall tongue, a Propheticall ſpirit, a bottomeleſſe underſtanding, and accurate1 Cor. 13. infight into all myſteries: before hope, a juſtifying, or a wonder-working faith, (in regard of its duration and perpetuity) charity never faileth, but whether there bee Prophecies, they ſhall faile, and whether there be tongues, they ſhall ceaſe, and whether there bee knowledge, it ſhall vaniſh, faith likewiſe and hope ſhall one day ceaſe, by the preſence, and full injoyment of Chriſt, but love accompanieth a man into heaven and is not nullified, but perfected in the life to come. Thus as *Ariſt. eth. lib. 2.Prudence obteines the higheſt place among all cardinall morall vertues: So doth Charity right well deſerve the chiefeſt and principall ſeate among all cardinall ſpirituall graces. There is yet more honor than this attributed in the Goſpell unto this renowned and royall vertue. Tis preferred before all outward ceremoniall obſervances, before a willing ſubjection to *ver. 3.martyrdome, and a free parting with a mans whole eſtate, before all the other morall duties of the ſecond table, as aMat. 19. 21.appeareth by the ſpeech of our Saviour Chriſt unto the rich yongman, who when he thought himſelfe, as abſolute and exact a man as might be, yet lacked one thing to make him perfect, and that was charitie, and diſtribution of his wealth to the poore. Tis preferred before bPro. 21. 13.prayer and invocation upon the Lord, for if we be deafe to the cries of the poore, God will ſtop his eares againſt our ſupplications. Before bare hearing of the word, without conſcionable practice of it, for there were many ſuch unprofitable cEze. 33. 31.hearers in Ezekiels daies and in our Saviour Chriſts time, who ſhall be excluded and ſhut out of heaven, before dEſa. … 8. 6.faſting, and a ſuperſtitious maceration of the fleſh, before eHoſ. 6. 6.Sacrifice and burnt offrings, before fMich. 6. 6.thouſands of rams and ten thouſands of rivers of oyle: to doe juſtly, to love merciemercy, and to walke humbly be things that the Lord requires and delights in, gHeb. 13. 16.To doe good & communicate is the ſacrifice with which God is, well pleaſed. Thou in giving art the prieſt, the poore the altar, thy almes the hPhil. 4. 18.acceptable Sacrifice and ſweet odour unto God. Againe tis preferred before the ſtrickt and ſuperſtitious obſervation of the Sabbath: for when the diſciples, who thorow extremitie of hunger did plucke ſome eares of corne, and rubbed them in the hands, were accuſed thereof by the Phariſees, our Saviour Chriſt findes no fault with them, but accounts them innocent and guiltleſſe, and returnes backe this anſwere, iMat 12. 1. 7.I will have mercy and not Sacrifice. Laſtly at the day of judgement, not our profeſſion of Chriſt, not our beleeving, or hearing, or reading, or meditating on the Word, or faſting dayes, or our holy and heavenvenly colloquies, and conferences, (all which are the rich ornaments of a Chriſtian ſoule) ſhall then be ſpoken of, but our charitieMat. 25. and mercifulneſſe: unleſſe this grace doth uſher along all the reſt, they can doe a man no ſervice neither ſhall they finde any entertainement or acceptation at the laſt day. Now what man that in a right manner, and with a ſpirituall eye doth diſcerne and behold the beauty & excellency of this ſo amiable and honourable grace can chooſe, but be exceedingly enamoured, and preſently raviſhed with the love of ſo tranſcendent and amiable a Jewell.
2. The conſideration of thoſe titles and appellations, wherewith the very acts of charity are honoured ſhould enflame us to the practiſe of them. They are called by the holy Ghoſt, a k2 Cor. 9. 5. 13. & 8. 4. 7.bleſſing, grace, Communion, a lPhil. 4 18.Sacrifice & ſervice vntounto God a ſweete ſavour, a mProv. 19. 17.lending to the Lord, a nAct. 20. 35.bleſſed act. Now doſt thou deſire to be bleſſed in thy doings to abound in grace and goodneſſe, to be in the communion of Saints, nay wouldeſt thou become a creditor to thy Creator, why then lend him ſomething by cloathing, feeding, and relieving the poore.
3. Let us confider and ponder well with our ſelves the good wee doe, and benefits wee ſhall receive by ſhewingPro. 14. 31. Luk. 10. 17. 1 Pet. 2. Job. 29. 13. Pro. 11. 17. Mat. 16. 26. merciemercy to our brethren, wee honour God, wee diſcharge a good duty hereby, we grace and adorne our holy profeſſion, we ſtop the mouths of our adverſaries abroad, & prevent the obloquies of vaine men at home, we refreſh and make glad the heart of the diſtreſſed, and we do the greateſt good unto our owne ſoule, the ſafety and preſervation whereof is more worth than the gaining of ten thouſand worlds. Nay the benefits which wee ſhall reape and acquire to our owne ſelves by our charity and liberality are very many, and not more for number, then great for weight. Firſt we make thePro. 19. 17. Pſa. 18. 25. Pſal. 41. 1, 2, 3. all-ſufficient Jehovah to become our debtor, and in the meane time for ſeaſonable repayment we have ſecurity enough, a bill of his hand, even his owne written word. 2 We gaine him to become mercifull to us, to be our attendant in our ſickeneſſe, our refuge and Protector againſt our enemies, and our preſent deliverer in time of trouble. 3 ByPro. 3. 3. 4. Pro. 21. 21. & 16. 6. Dan. 4. 27. 2 Theſ. 2. 17. mercy wee may finde favour and underſtanding, life, righteouſneſſe, and honour in the ſight of God and man, wee procure the purgation and remiſſion of our iniquities, a freedome from the ſlavery of ſinne, much tranquility and comfort of minde, much ſetledneſſe and ſtability of heart, eternall bleſſedneſſe andPro. 3. 3. 4. Pro. 21. 21. & 16. 6. Dan. 4. 27. 2 Theſ. 2. 17. Mat. 5. 7. 2 Cor. 9. 13. 14. 1 Joh. 29. 13. 1 Joh. 3. 17. Jam. 3. 17. Act. 4. 32. 1 Joh. 3. 18. Jam. 2. 15. 16. Gal. 5. 6. Col. 3. 12. Pſal. 1. 12. 4. 5. 9. felicity in the world to come, and in the meane time the prayers of the poore, and their gratefull thankeſgiving vntounto God for us, and our profeſſed ſubjection unto the Goſpell of Chriſt. 4. Hereby wee make experiment and true triall of the truth of our love to God and towards our neighbour, of our wiſedome whether it be from below earthly and ſenſuall, or from above, pure, gentle and peaceable: of the ſincerity of our affections, and our unanimity, whether we love in tongue and in word only, or indeed or truth: of the purity and unfeinedneſſe of our faith, whether it bee dead, a meere dreame, fancy, or opinion, or an operative purifying, or lively grace. 5. Wee gaine a great deale of good reputation with the Lord, for he maketh ſo much of mercifull men, that he is pleaſed to call them elect, holy and beloved, upright, righteous, gracious, good, &c. We evidently demonſtrateLuke. 6. 36. 2. Cor. 1. 3. Jam. 5. 11. Eph. 2. 10. Tit. 2. 14. Col. 1. 10. Mat. 25. 34. Luke. 12. 33. 34. that wee are the true of-ſpring and reall children of God, who is the Father of mercies, and the God of all conſolation: that we are his workmanſhip, the redeemed and peculiar nation, the bleſſed of the Father, &c. We ſhould be proud of theſe titles, and quickely lifted up, if men ſhould but honour us with ſuch names, and why ſhould we not be tranſported with an holy ambition, and a pious earneſtneſſe, and greedineſſe after theſe celeſtiall honours, which the Lord will & doth certainely conferre upon all truely charitable and mercifull men. 6. And laſtly, by our laying out to the poore, we lay up for our ſelves bagges that will never waxe old, and treaſures in the heavens, which will never faile, and while wee are here on earth ſojourners in theſe fleſhly Tabernacles, wee hereby prevent loſſes in theſe outward earthly bleſſings: for ſaith Iſodore, by giving to the poore Terrena ſervando amittimus, largiendo ſervamus. Iſiodor.we preſerve our earthly things, and by a covetous hoarding and keeping of them, we looſe them. So then, it can by no meanes poſſible endamage a mans eſtate to give to the poore, & to lend to the Lord, looke how much he layeth out here on earth, by a Bill of Exchange he ſhall receive much more in the kingdome of heaven, where he layeth up a good 1 Tim. 6.foundation againſt the time to come, that he may lay hold on eternall life. Now let us ſumme up all in a few words and lay all together: Is charity of ſuch a pure and undefiled nature, adorned with ſo glorious and gracious properties, with ſo many eminent titles? Is it ſo beneficiall to others and our ſelves? ſuch an evidence of our incorporation into Chriſt? ſhall it bee ſo infinitely rewarded at the day of Judgement? Who then will proclaime himſelfe to bee ſuch a notorious foole, as not to embrace ſo amiable a Vertue, to pray for it, and cheerefully practiſe it in his life and converſation.
10. Reaſons from Gods large Promiſes.
IF wee for all this yet remaine Adamants and inflexible to good duties, Let us conſider the promiſes which God hath made unto us, to provoke us to bountie and liberalitie: They are both many and gratious, liberall, free, and innumerable, and concerne both the good of our bodies and the eternall happineſſe and welfareLuk. 6. 36. 37. of our ſoules. If wee give unto others, it ſhall be given unto us againe. He that hath a bountifull eye and distributeth his bread to the poore, he ſhall be bleſſed in all thoſe things hee putteth Deut. 15. 10. Prou. 11. 24. 25..his hands unto: The liberall ſoule ſhall be madefat, and he that watereth, ſhall bee watered againe, and Gods bleſſing ſhall be upon his head. If he feare want, and future penurie, the promiſe is he Prov. 28. 27.ſhall never lacke. In other tradings men may be undone, but not in this, never yet was any man a looſer, by lending unto the Lord. If Satan with all his infernall armies and helliſh inſtruments and confederates, which are in the world, ſhould riſe up in armes againſt him, (as doubtleſſe he will) yet hee ſhall not bee delivered into theirPſal. 41. 1. hands. If a whole Sea of troubles and afflictions ſhould ſuddenly breake in upon him, yet like mercifull Job hee ſhall ſcape drowning, and with Jonah comever. 3. ſafe to land againe. If ſickeneſſe ſhould overtake him, then the Lord will bee his Phyſitian, and Comforter: Or if famine ſhould approach and threaten to ſlay him, yet then ſhall hee bee fed, His ſoule ſhall bee ſatisfied in drought, and his bones made fat, Pſal. 37. 3.he ſhall be like a watered Garden, Eſai. 58. 8. 9. 11.or like a Spring of water, whoſe waters faile not. If hee ſhould feare what would become of his wife and children after his death, certainly they ſhall bee bleſſed, and if neede bee, highly advanced and promoted, the restorers Matth. 5. 7. Pſal. 37. 26. Eſai. 58. 12.of paths to dwell in, and raiſers up of the famous foundations of many ſucceeding generations: aſſuredly they ſhall never want any thing that is good. Marke what the Prophet ſaith, I have beene yong and now an old, yet have I not Pſal. 34 10. & 37. 25.ſeene the righteous forſaken, nor his ſeed begging his bread. An Iſmael may bee bleſſed for a good Abrahams ſake, an Eſau, for an Iſaack: much more the ſanctified off-ſpring of ſuch gratious parents: For God is not unrighteous to forget mens workes of Heb. 6. 10.MercieMercy, and labour of love, which they have ſhewed in his Name. Hee hath faithfully promiſed a repayment, and hee cannot but be as good as his Word: And becauſe none ſhould make any counter-plea of their povertie, he hath given us his Word, that hee will gratiouſly accept, andMath. 10. 42. richly reward that man, which with a ſincere heart gives but a cuppe of cold water to the needy, and though hee doe it in ſecret, yet ſhall he receive a publike recompence. Now, bee notMatth. 6. 4. ſo barbarouſly inhumane and mercileſſe to thine owne ſoule, as to forſake thy owne mercis, and to judge thy ſelfe unworthie of everlasting life, and of thy part and portion in all theſe rich and glorious promiſes by hardning the heart towards the poore, and failing in theſe duties of charitie. I hope none will bee ſo prodigiouſly blaſphemous, as to call into queſtion the Truth of Gods Word and Oracles: why thenProv. 21. 24. Eccleſ. 11. 1. doe not men ſcatter, that ſo they may increaſe? why doe they not caſt their bread upon the waters that ſo they may finde it againe? why doe they ſtand off and refuſe to lend unto the Lord, as if hee were unfaithfull, and would not, or unable and could not repay them againe? Remember he is Juſt in all his wayes, Omnipotent in all his works, and True in all his ſayings, and hee will moſt certainely honour thoſe that 1 Sam. 2. 30. Prov. 14. 21. 31.honour him. Now Salomon ſaith, that hee who hath mercy on the poore, is the man that honoureth the Lord, therefore he only ſhall bee crowned with honour and glory, and all thoſe unſpeakable mercies and felicities which are contained in the Booke of Gods promiſes, who is charitable to the poore.
11. Reaſons from the examples of other Charitable men.
WHenſoever we heare or read of charitably diſpoſed Chriſtians, who have beenLuk. 10. 37. much addicted to liberalitie, and zealous of good workes, is a dutie impoſed on us by the command of Chriſt himſelfe to tread in their ſteppes, to goe and doe likewiſe: 'Tis not left to ourforeign. choice and libertie, to goe or not to goe, to doe or not to doe: The words are ſpoken imperatively, Abi, & tu fac ſimiliter, Goe thou, and doe likewiſe: The matter is not left to our arbitrary reſolution and determination, the Apoſtle preſſed the example2 Cor. 9. 2. & 8. 1. 4. of the Corinthians, and of others in Achia upon the Macedonians, and theirs againe upon them, that like two fires, they might mutually enflame one another, by the light and heate of their good workes; and whatſoever patterns and preſidents in this kinde were recorded by the holy Ghoſt, they were all written for our admonition and inſtruction. Remember then Jobs bountie, Cornelius his Almes, Joſephs care and proviſion for his father, brethren and their families, Dorcas her widdowes Gownes, Charitable Phebees ſuccouring of the Saints, and the Primitive Chriſtians ſelling of their poſſeſſions for the releefe and maintenance of their Brethren: And if theſe preſent times afford us any living examples, (as indeede they doe many) let not our eyes bee evill, becauſe they are good, neither let us enviouſly traduce, or ſiniſterly interpret their good meanings and charitable actions, but rather imitate their bountie and liberalitie. Knoweſt thou a great man of vaſt wealth and worldly abilities, mercifull and compaſſionate, and doſt thou equalize him in Lands and Poſſeſſions? then goe thou and doe likewiſe. Art thou a Tradeſ-man, Merchant, Miniſter, rich or poore, of this or that qualitie or ſtation, and ſeeſt thou or heareſt, that theſe of thy ranke and condition abound in the worke of the Lord, in brotherly kindneſſe and charitableneſſe? forget not thy Saviours Precept. Goe thou, and doe likewiſe. More reaſons than theſe, a reaſonable man cannot deſire, every word is not confirmed and eſtabliſhed, not in the mouth of two or three, but of a complete Jurie of witneſſes: Wherefore above all, let us put on CharitieCol. 3. 14. according to the exhortation of the Apoſtle, this is the moſt beautifull and reſplendent grace, and like a faire and glorious upper Veſtment, it muſt bee clapt upon the other gifts of the holy Ghoſt. Theſe may ſerve as neceſſarie and inward induments to keepe the ſoule warme; but Charitie is the outmoſt garment that is beſt and firſt ſeene, and renders a man moſt remarkable and honourable in the ſight of God and man. Faith, hope, and patience, &c. are all together within us, but Charitie frequently manifeſteth it ſelfe without us, as the candle propagateth his light through the hornes, and ſo makes it ſelfe conſpicuous. Other Graces benefit our ſelves onelyonly, but Charitie like the Sunne is communicative of its light and heate to all: We our ſelves only are ſenſible of the reſt of Gods gifts, but our neighbours may feele the operation and vertue of our charitie, and herein wee doe beſt reſemble our Creator, who taketh abundance of pleaſure in mercy and loving kindeneſſe. Be mercifull, ſaith Chriſt,Luk. 6. 36. as your Heavenly Father is mercifull. He might as well have required a conformitie to ſome other of his Attributes, and ſaid thus, be Holy, as he is Holy; Juſt, as he is Juſt, Patient, as he is Patient; but the Precept runs thus, Be mercifull, as hee is mercifull. To note unto us the neceſſitie of this grace above the reſt, and the publike expreſſion of it in our lives and converſations. To conclude, then take along thisJob. 29. 11. 12. Act. 9. 39. one conſideration with you more, that all Charitable perſons are honoured alive of men; they are remembred after death, and ſhall bee proclaimed by the mouth of Chriſt himſelfe, theMatth. 25. 34. Eternally bleſſed of God the Father. Before the face of Men and Angels at the day of Judgement. Oh, hardned Adamants, Oh, ſtupid, ſenceleſſe, and curſed Generation of ſtony Nabals, whom none of theſe things can moove or perſwade to Charitie and good Works.