The Plea of the Poor, Treatise · Chapter 16
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 frō 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 vsus 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 vntounto 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 vsus aboue all other graces to reſemble God, and then the creature attaineth to greateſt perfection and bleſſednes, when he is likeſt and commeth neereſt vntounto 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 vsus more like him than mercy and compaſſion; let vsus hearken vntounto 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 vsus accepted of him.
Secondly, nothing maketh vsus more pleaſing and acceptable vntounto God then this inward goodneſſe outwardly exerciſed in the workes of mercy and compaſſion. And this muſt needes follow vponupon the other; for the more like we are vntounto God, the more hee liketh vsus; and the neerer we approach vntounto him in his perfections, the better he loueth and approueth vsus; it being the nature of louelove to ariſe from likeneſſe betweene them that louelove and thoſe that are beloued. And therefore Fructus ſit laboris placere melioribus. Symac…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 merciemercy, 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 merciemercy 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 giuegive 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 louelove merciemercy, 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 vntounto God, as the Apoſtle ſpeaketh. Phil. 4. 18. Phil. 4. 18.but alſo ſuch an oblation, as if we offer vntounto God with a liuely faith, the vſe of Gods creatures ſhall become cleane vntounto vsus, according to that of our Sauiour, Luc. 11. 41. GiueGive almes of ſuch things as Luk. 11. 41.you hauehave, and behold all things are cleane vntounto you. Not that almes ſatisfie for our former ſinnes as the Papiſts inferre out of this place, and ſo make all things cleane vntounto vsus; but only hereby thus much is ſignified, that if wee giuegive 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 merciemercy 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 merciemercy 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 vntounto God by theſe ſpeciall fruites. Wherefore (ſaith he) O King let my counſell be accepted vntounto thee, and breake off thy ſinnes by righteouſneſſe, and thine iniquities by ſhewing merciemercy to the poore. Dan. 4. 27. The which Zachaeus practiſed, Dan. 4. 27.for no ſooner was he conuerted vntounto God, but to teſtifie his vnfained repentance, hee giueth halfe Luc. 19. 8.of his goods vntounto the poore. Thirdly, they are infallible ſignes of a liuely faith, whereby we may approoue it vntounto 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 louelove towards vsus, we will vndoubtedly louelove him againe; and if wee louelove him vnfainedly, wee will alſo louelove our neighbours for his ſake, and be readie to ſhew all duties of louelove 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 merciemercy for his ſake; for no man eaſily parteth with his worldly goods to theſe vſes, vnleſſe by faith he be aſſured that he ſhal hauehave in lue of them heauenly and euerlaſting treaſures. Fourthly, they are vndoubted ſignes of our louelove towardes God, whenas we ſo louelove 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 vntounto their neceſſities. And as our almes are a ſigne of our louelove 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 louelove; for he loueth but little, that hauing much, giueth but little, and contrariwiſe his hart is inflamed with feruent louelove, who hath it inlarged with bountie towards his poore brethren; the extenſion of our louelove towards them, being the true touchſtone of the intention of our louelove 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 vnderunder it; ſo is it with our louelove and almes-deedes which ſpring from it; for if we be bountifull in almes, wee are plentifull in louelove, 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 louelove is not rooted in vsus. For if any man hauehave theſe worlds goods, and ſeeth his 1. Ioh. 3. 17.brother hauehave need, and ſhutteth vp his bowels of compaſsion from him, how dwelleth the louelove of God in him? And as they are manifeſt ſignes of our louelove towards God, ſo alſo of our louelove towards our neighbours, when as wee carry ourſelues in all Chriſtian bounty towards them, as vntounto 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 louelove, ſo alſo direct proofes of their ſincerity and truth, and that they are not hypocriticall and counterfet. In which regard the Apoſtle Paul bringeth the Corinthians to this touchſtone of almeſdeeds, to prooue the ſinceritie of their 2. Cor. 8. 8. 24.louelove. 2. Cor. 8. 8. And againe verſe 24. Shew yee to them, and before the Churches the proofe of your louelove. And the Apoſtle Iames alſo plainely affirmeth, that it is but an vnprofitable and hypocritical louelove, to make ſhew of kindneſſe and compaſſion in word, and to performe nothing in deede. Iam. 2. 15. Fifthly, theſe almeſdeedes are notable ſignes Iam. 2. 15.whereby we may bee comfortably aſſured of the remiſſion of our ſinnes. For though they bee not cauſes of pardon, by ſatisfying Gods iuſtice (as the Papiſts abſurdly teach) yet are they teſtimonies vntounto vsus, that they are pardoned; for our mercy towards the poore ariſeth from the aſſurance which wee firſt hauehave of Gods mercy towards vsus; & as our giuing much to Chriſts poore members for his ſake, doth ſhew that wee louelove much (for if wee doe this to the feete, how much more would we doe it to our head himſelfe?) ſo our louing much is an infallible ſigne that many ſinnes are forgiuen vsus, as our Sauiour ſpeaketh to the woman, Luk. 7. 27. Laſtly, by theſe almeſdeedes Luk. 7. 47.and workes of mercy, we may be aſſured that we are godly and bleſſed men, ſound Chriſtians, and true citizens of the heauenly Ieruſalem; for heere in this Pſalme it is made a note and propertie of a bleſſed & good man (not as the world ſpeakes, to hauehave goods in poſſeſſion, for Diues in the Parable was ſuch a good man, and yet afterwards caſt into hell) but to do good by giuing to the poore, & releeuing the poore members of Ieſus Chriſt, according to that Prou. 14. 21. Hee that hath merciemercy Prou. 14. 21.on the poore, happie is hee. And without the doing of theſe workes of mercy, wee can hauehave no aſſurance, that we are now good men, and ſubiects of the kingdome of grace, or ſhall heereafter be citizens of heauen. For how can there be any goodneſſe in vsus, and wee not exercize it in doing good vntounto others? how are we ſubiects of Gods Kingdome, if wee will not yeelde him obedience in one of his cheife commandements? how are we ſtrangers here, and citizens of the new Ieruſalem, if we minde only worldly wealth, and hauehave our hearts faſt nailed to the earth? how can wee be the ſeruants of Chriſt, and continue ſtill vaſſals vntounto the earthly Mammon, not parting with the leaſt part of it, to approue our louelove vntounto him? Finally, how hath Chriſt our heart, if it ſtill remaine faſtened to riches? or how is heauen our country, when as we will ſend none of our wealth thither before vsus?
Sect. 4. That by theſe workes of merciemercy we are aſſured of our intereſt vntounto Gods promiſes.
The fourth maine argument, to perſwade vsus with cheerefulneſſe, to the exercizing theſe works of merciemercy, is becauſe heereby we may be aſſured of our right and title vntounto Gods moſt gracious promiſes, the which are either generall or more ſpeciall. Generally, God maketh this promiſe, that if we caſt our bread vponupon the face of the waters, Eccleſ. 11. 1.we ſhall after many daies finde it. Eccleſ. 11. 1. and in this text, that if we giuegive to the poore, our righteouſneſſe, that is, the fruit and benefit of theſe workes of merciemercy, ſhall remaine for euer. So our Sauiour promiſeth that our heauenly father ſeeing our almeſdeedes, which we doe in ſecret, will reward vsus openly, Matth. 6. 4. And leſt any ſhould bee diſcouraged from performing theſe duties, becauſe he is able to giuegive but little: our Sauiour aſſureth vsus, that, Whoſoeuer giueth but a cup of colde Matth 6 4.water vntounto a Diſciple, in the name of a Diſciple, hee ſhall in no wiſe loſe his reward. Matth. 10. 42. For Matth. 10. 42.this reward is not grounded vponupon the excellency and merit of the worke, but vponupon Gods righteouſnes and truth in fulfilling his promiſes, according ding to that Heb. 6. 10. For God is not vnrighteous Heb. 6. 10.to forget your worke and labour of louelove, which ye hauehave ſhewed towards his name, in that ye hauehave miniſtred to the Saints, and doe miniſter. Whereby hee implyeth it, that it is no more poſſible, that thoſe, who in louelove and obedience hauehave exerciſed themſelues in theſe works of mercy ſhould loſe their reward, then that God himſelfe ſhould loſe his righteouſneſſe. And theſe with ſuch like are the generall promiſes, in which are comprehended all particular bleſſings and benefits, reſpecting this life or the life to come. Beſides which there are many ſpeciall promiſes, which may encourage vsus to exerciſe our ſelues daily in theſe workes of merciemercy. As firſt, that whatſoeuer we giuegive in this kinde, it ſhall not be loſt, but we ſhall ſurely hauehave it reſtored vntounto vsus againe. For though there appeareth no more poſſibilitie of hauing thoſe goods returned vntounto vsus, then of receiuing the bread which we caſt into the ſea, yet being thus caſt vponupon the face of the waters, they are not caſt away: for the Holy Ghoſt aſſureth vsus, that after many dayes, euen when they ſeem to be ſo long loſt, that they are quite forgotten, then we ſhall finde them: for ſo the faithfull are put in minde, by our Sauiour Chriſt, of their workes of merciemercy, when they ſeem vtterly to hauehave forgotten them, as appeareth by their queſtion, When ſaw we thee an hungrie, and fed Matth. 25. 44.thee, or thirſtie and gaue thee drinke? &c. So our Sauiour aſſureth vsus, that if wee giuegive, it ſhall bee giuen vntounto vsus againe. Luk. 6. 38. And the Wiſe-man Luk. 6. 58.telleth vsus, That he who hath pittie on the poore, lendeth vntounto the Lord, and that which he hath giuen, hee will repay him againe. Prou. 19. 17. Neither in Prou. 19. 17.truth can it be otherwiſe: for if merciemercy & bounty be in God, as in an inexhauſtible and euer-ſpringing fountaine; and in vsus, as in a little ſtreame that floweth from it, how is it poſſible that our ſmall and ſhallow riuulet of merciemercy ſhould flow to our neighbours, and that the euerliuing ſpring of Gods merciemercy and goodneſſe ſhould bee drie vntounto vsus? or how ſhould the ſtreame flow, and the fountaine and well-head be dried vp? yea, let vsus aſſure Quemadmodum q…unque putei ſcaturiant exhauſti, in priſtinam menſuram …ertuntur: ita etiam clargitio, quae est bonus fons b…nig…tatis, potum ſit…enti…us communicans, rurſus augetur & repletur. Clemens Alexan. padagog. l. 3. c. 7.our ſelues, that we can no faſter, in a wiſe and diſcreete manner, emptie our ſelues of theſe waters of Gods bleſſings, for the ſatisfying & quenching of the poore mans thirſt and releiuing of his wants, but we ſhall againe be repleniſhed from the fountaine of all goodnes; and if like kinde nurſes we let theſe deare children of God ſucke the breaſts of our bounty for their comfort and nouriſhment, that which is thus ſpent will againe be reſtored; whereas if we churliſhly refuſe to impart and communicate this milke of Gods bleſſings, it is the readieſt way to hauehave it quite dryed vp.
Sect. 5. Their obiection anſwered, who thinke their riches loſt which are giuen to the poore.
So that here are anſwered two obiections of worldly men, which are notable impediments to hinder them from doing theſe workes of mercy. The firſt is that their riches beſtowed on theſe good vſes are vntounto themſelues vtterly loſt; which argueth ſuch carnall diffidence, that it vtterly miſ-beſeemeth thoſe who take vponupon them the profeſſion of chriſtianitie. For ſeeing we hauehave ſo many gracious and infallible promiſes from God himſelfe, that if we giuegive to others, we ſhall receiue from him; if we let the ſtreames of our liberalitie water the dry and thirſtie lands into which hee would hauehave them run, they ſhall againe be repleniſhed from the all-ſufficient fountaine of his bounty, why ſhould we reſtraine and with-hold our almes from the poore in the time of neede? or why ſhould we giuegive vntounto them with a ſtraite and niggardly hand? why ſhould we hazard the drying vp of our breaſts, which are only repleniſhed from God with his bleſſings, by refuſing to communicate them to the vſe of his children, and not let the poore draw them which is the only meanes to preſerue their fullnes and plenty? why ſhould wee aſſuredly loſe our riches for feare of loſing them; and not rather ſeeme to loſe them, that we may in truth finde them? according to that, Eccli: 29. 10. Loſe thy money for thy brother and thy freind, and let it not ruſt vnderunder a ſtone to be lost. Eccli. 29. 10. Terrena omnia ſeruand… ami…timus, largiendo ſeruamus. Iſ… d…rus.For in truth theſe earthly things are loſt with keeping, and kept with beſtowing. For they and we cannot continue long together, ſeeing either they will leaue vsus in our life-time, or we ſhall leaue them at the houre of death. For then all that we poſſeſſe ſhall be left behinde vsus, and that only ſhall be our owne which we hauehave ſent before vsus. In which reſpect our riches are fitly compared Si frum…nt…m ſ…ruas, perdis: Si ſeminas renouas. Solas quas dederis ſemper habebis opes. dicit. Gloſſa in Math. 16. 25.vntounto ſeede, which can no otherwiſe be truly kept, than when we ſeeme vtterly to loſe it. For if we keepe it in our graners, it will either be ſpent in the vſe, or in time muſte, corrupt, and periſh; but if we caſt it into the ground, where it ſeemeth to rott and to be loſt, it is the onelyonly way to preſerue and keepe it from loſing and periſhing. And therfore let vsus not, by giuing to the poore, feare the loſſe of our riches, ſeeing it is the beſt and ſafeſt courſe to preſerue them for our vſe; whereas otherwiſe they cannot be without perill of miſcarying. But let this conſideration moue vsus to giuegive more freely and liberally, imitating herein wiſe Trauaylors, who being in a ſtrange and dangerous country, will not carry their riches and treaſures about them, becauſe they then be in danger by theeues and enemies to be ſpoyled of them, hazarding alſo there with the loſſe of their liues, but deliuer them rather to the Agents and Factors of ſufficient Merchants dwelling in their owne country, that ſo taking from them bills of exchange, they may receiue them at their comming home; ſo let not vsus carry about vsus all our wealth and riches whileſt we trauaile in our worldly pilgrimage, where we are ſtill in perill to be robbed by theeues and enemies; and though we eſcape many dangers, yet are ſure at laſt to be ſpoyled, when death our mortall enemie ſhall ſet vponupon vsus. But let vsus put a good part of our goods (euen as much as we can well ſpare from our owne vſe for the well finiſhing of our iourney) into the hands of the poore, whom God hath appointed as his agents and factors, and ſo it ſhall moſt ſurely be repayed, when hauing finiſhed our pilgrimage, we ſhall ſafely arriue at our heauenly home; and though whileſt we are trauayling we hauehave it not in ſight but ſeeme for the time to be diſpoſſeſſed of it; yet in the end we ſhall finde that it was not loſt, but ſent before vsus, and that it only remaineth for our vſe and benefit, when death hath ſpoyled vsus of all the reſt. And this is the right courſe to make vsus freinds of the vnrighteous Mammon, vntounto which our Sauiour perſwadeth vsus, Luc. 16. 9. This is to play the wiſe ſtewards, that when by Luk. 16. 9.death we are thruſt out of our ſtewardſhip, we hauing diſcreetly laid out our maſters goods may be ioyfully receiued into thoſe euerlaſting habitations.
Sect. 6.
The other obiection is, that if we be ſo liberall in giuing to the poore, we ſhall hereby conſume Their obiection anſwered who ſay that by giuing almes their eſtates will be conſumed, and they brought vntounto penurie.our eſtate, and ſo our ſelues be brought into penurie. To which I anſwer, that we muſt in this regard order our affaires with chriſtian diſcretion, and deliuer ſo much to be ſent before vsus, as that we our ſelues doe not want neceſſaries for our honeſt occaſions and the well finiſhing of our iourney, which being obſerued there is no cauſe why we ſhould feare pouertie by releiuing the poore. The wiſe husbandman doth not caſt all his ſeede into the ground, but reſerueth ſo much at leaſt as will be ſufficient to maintaine his familie; and ſo we muſt ſow not all we hauehave, but all which we can ſpare, that through our indiſcretion we want not foode before the time of harueſt. And this is all I deſire (ſaith the couetous miſer) but ſeeing my goods are ſubiect to many caſualties, and I may hauehave many extraordinarie occaſions which may bring me into want, I will not part with much, becauſe I will be ſure to leaue ſufficient for my ſelfe. Yea but how will thy hourding vp of riches preſerue thee from theſe perills, and not rather through Gods iuſt iudgement expoſe thee vntounto them, becauſe thou diſobeyeſt his commandement, through diffidence and diſtruſt in his prouidence and reſting vponupon thine owne prouiſion? Or how canſt thou tell when thou haſt ſufficient to maintaine thee and thy charge? ſeeing Hag: 1. 9.if God doe but blow vponupon thy wealth, all, as well as a part, will vaniſh away and giuegive thee no warning when it departeth? In which regard how much better were it to vſe things preſent, and to commend our ſelues and our eſtates without carking and caring vntounto God who careth for vsus, 1 Pet. 5. 7. Heb. 13. 5.and is all-ſufficient to ſupply all our wants, hauing ſo many faithfull promiſes that he will prouide for vsus and repay vsus what in obedience to his commandement we lay out, on theſe charitable vſes. And this argument the Apoſtle vſeth, to perſwade the Corinthians to giuegive liberally to the vſe of the poore, 2 Cor: 9. 8. Becauſe God (ſaith 2 Cor. 9. 8.he) is able to make all grace abound towards you, that you alwaies hauing all ſufficiencie in all things may abound to eueryevery good worke. Now he that miniſtreth ſeede to the ſower, doth miniſter bread for your foode, and multiplyeth your ſeede ſowne, and increaſeth the fruits of your righteouſneſſe. Whereby is ſignified, that he who inableth vsus to giuegive vntounto the poore, is as able to prouide things neceſſary and comfortable for our vſe in this life preſent, and ſo to bleſſe our ſeeds of beneficence, which we hauehave ſowne by his direction and appointment, as that wee may reape a fruitfull harueſt in the life to come. And as he is able ſo wee ſhall finde him willing; neither are we to imagine that if we be carefull in feeding Chriſt, that he will be careleſſe in feeding vsus; that hee will deny vsus meate who hath giuen vsus his precious blood; that he will ſuffer vsus to want earthly trifles, who hath prouided for vsus heauenly riches. Let ſuch more than heatheniſh diffidence be farre from vsus who profeſſe our ſelues to be of the houſhold of faith, and if we will be thought worthy the name of Chriſtians, let vsus not ſo much diſtruſt the promiſes of Chriſt. As therefore no husbandman refuſeth to ſow his ſeede in due ſeaſon for feare of want, but leſt he ſhould want will therfore ſowe it; ſo let not feare of pouertie make vsus poore in theſe works of mercy, but let vsus ſowe our almes-deeds with a plentifull hand in aſſured hope of fruitfull increaſe. For by whoſe prouidence and prouiſion doe we liue and are we maintayned? Is it our owne, and not rather Gods, whoſe power ruleth ouer all, and whoſe eye neuer ſleepeth? Is it not he who giueth vsus all things to enioy; and preſerueth the things giuen, when they are expoſed to innumerable perills? Is it not he (as Hannah ſpeaketh) 1 Sam: 2. 7.that maketh poore and maketh rich, that bringeth low and lifteth vp, and rayſing the poore from the duſt and dunghill, doth ſet them among Princes, and maketh them to inherit the throne of glory? Doe we enioy all things through Gods bleſſing, and can we thinke to keep our riches by diſobeying his commandement? Are the goods we poſſes our owne abſolutely, and not Gods talents which he hath entruſted vntounto vsus, as his ſtewards, to be diſpoſed according to his appointment, and do we thinke to be continued in our office of adminiſtration, when like theeues we convert them wholy to our owne vſe; and not rather by imploying and diſpoſing them, as he hath commanded vsus, to the glory of our Lord and Maſter, and good of our fellow-ſeruants?