Commentary on the Epistles and Revelation of John, Part 3
Almes.
1 TIM. 6.17, 18, 19.
Charge thoſe that be rich in this world, that they be not high-minded, neither truſt in uncertain riches, but in the living God, who giveth us all things richly to enjoy.
That they do good, that they be rich in good works, rea…y to diſtribute, willing to communicate:
Laying up in ſtore for themſelves a good foundation, againſt the time to come, that they may lay hold on eternall life.
COntented godlineſſe is great gain. foreignThis is our Apoſtles propoſition, in oppoſition to thoſe men of corrupt mindes, that even in thoſe purer times, doubted not to defend, That gain was godlineſſe, verſ. 5, 6. But the love of money is the root of all evil. And they that will be rich, that are reſolved to rake together—rem, rem, quocun que modo rem: Theſe fall unavoidably into temptation, and a ſnare, foreign …a demergunt bomines ut in aqu…e ſummitate rurſus non ebulliant. Wo…erig.yea (if they ſtop not the ſooner, ſtep not back the faſter) into many fooliſh and noiſome luſts, which deſperately drown men in perdition and deſtruction, verſ. 9, 10.
This to prevent, the Apoſtle tasketh Timothy; 1. For himſelf to lay hold on eternall life, as faſt as others do on this worlds goods; to follow after godlineſſe as greedily as they after gain. 2. For others (after a ſhort digreſſion) he chargeth him to charge the rich in this world ſo to handle their thorns, that they prick not their fingers, pierce not their ſouls, gore not their conſciences, either by pride (that hate of heaven, and gate to hell) or by carnall confidence, as if they were ſimply the ſafer, or better for their abundance: But contrariwiſe, 1 For God, to truſt in him, for that he both lives and gives us all things, &c. 2. For men, to exerciſe bounty toward them. Whereof we have here, 1. A juſt deſcription, by the matter, meaſure, manner, conſtant continuance, ver. 18.
2. A powerfull incitation to the practice of it, drawn ab utili, which every man hearkneth after, ver. 19.
Charge them that are rich—that they be rich in good works.
Doct. As God hath enlarged any man in his outward eſtate, he muſt be anſwerably enlarged in works of mercy. (For that of this kinde of good works the Apoſtle is here to be underſtood, it well appears by the context.)
The Scripture ranks all ſorts into, 1. Rich. 2. Poor. 3. Men of a mean or middle condition, ſuch as Agur wiſhed for, Prov. 30.8. Poor men are ſuch as cannot comfortably ſubſiſt without relief. The middle-man is he that gets and eats: his gettings and eatings are even at weeks end.
The rich man is he, that hath any thing over that ſize of ſatisfying nature: that hath any over-plus, any thing to lay up. Now the rule here is; Every man according to his ability muſt relieve his poor brother, as they did, Act. 11.29. Yea, though we may not ſtretch beyond the ſtaple, and ſo break all;foreign Mar. 12.44. for a poor mans livelyhood is his life. foreign que ad imum uſ que cos exinamerat. yet in ſome extraordinary neceſſity, and exigency, the poor widdow muſt part with her little All; the Sareptan be no niggard of her oil, though it be in the bottome, the deep poverty of the Macedonians must abound unto the riches of their liberality, who to their power, and beyond it too, were willing thereto, 2 Cor. 8.2, 3. The day-labourer muſt give ſomewhat out of his gets, the ſervant out of his wages, Epheſ. 4.28. The Ruler muſt not exact his right, Nehem. 5.10. nor the landed man ſpare to ſell that be hath, to give alms thereof, Luk. 12.33. as Barnabas (and others) did, Act. 4.37. and was therefore called, A ſonne of conſolation, becauſe he thereby comforted Gods poor afflicted. Holy Bradford, in a hard time,Act. and Mon. Ibid. thought not much to ſell his chains, rings, and jewels, for relief of others. Rogers our Protomartyr in Queen Maries daies, made a motion to forbear one meal a day.Hic apud Buchanan: Sophocardius dicitur. Mr George Wiſeheart a Scotch Martyr forbare one meal in three, one day in four, for the moſt part, except ſomething to comfort nature. He lay hard upon a pouffe of ſtraw, with courſe new canvaſſe ſheets, which whenever he changed,Act. and Mon. fol. 1155. he gave away. Giles of Bruſſels Martyr, gave to the poor all that he had, that neceſſity could ſpare: and only lived by his ſcience, which was of a Cutler. Some he refreſhed with his meat, ſome with clothing: to ſome he gave his ſhoes, ſome he helped with houſhold-ſtuff: to other-ſome he miniſtred wholſome exhortation of good doctrine.Ibid 8 11. One poor woman there was brought to bed, and had no bed to lie in: to whom he brought his own bed, himſelf content to lie in the ſtraw. Being taken, and put in priſon, he miniſtred to all his fellow-priſoners at table, being contented himſelf with a few ſcraps that they left, &c. Dr Tailour Martyr, made it his cuſtome, once in a fornight at leaſt to call upon Sr Henry Doyle, and other of the rich Cloth-makers in his Pariſh to go with him to the Almeſhouſe, and there to ſee how the poor lived, what they lacked in meat, drink, clothing, bedding, or any other neceſſaries.Ibid. 1388. The like did he alſo to other poor men that had many children, or were ſick. Then would he exhort, and comfort them: and, where he found cauſe, rebuke the unruly (this was ſpirituall alms) and what they lacked, that gave he after his power; and what he was not able, he cauſed the rich to miniſter unto them.M Ward of Ip…wich, his Chriſt is all in all. Davids deſire by Rob. Abbot. Mr Fox (that reports all the former) never denied any one that asked him ought for Jeſus ſake: And being once asked, Whether he knew a certain poor man, that had received ſuccour from him in time of trouble, he anſwered, I remember him well: I tell you, I forget Lords and Ladies to remember ſuch. Twice I was (ſaith the ſame Mr Fox) in Biſhop Hoopers houſe at Worceſter: where, in his Common-hall, I ſaw a table spred with good ſtore of meat, and beſet full of beggars and poor folk. And I asking his ſervants what this meant, they told me, that every day their Lord and masters manner was, to have customably to dinner a certain number of poor folk of the ſaid City by courſe, who were ſerved by four at ameſſe, with wholſome meats. And when they were ſerved,Ibid. 1369 being before examined by him or his deputies, of the Lords-praier, the Articles of the faith, and ten Commandments, then he himſelf ſat down to dinner, and not before: being, as it is elſe where ſtoried of him, Spare of diet, sparer of words, ſpareſt of time. Amadeus Duke of Savoy (afterwards made Pope of Rome, anno 1440.)Ibid. being asked by certain Embaſſadours, whether he had any hunting-dogs to ſhew them, told them they ſhould ſee them the next day. And getting together a great ſort of poor folk, he ſet them with him at his own Table on the morrow, and ſaid to the Embaſſadours, Theſe be the dogs that I keep daily, and wherewith I uſe to hunt after heaven. Hi ſunt canes …ei quos a…o quo…id…è, &c. F…r… Chro…ol. Hiſt hobem Specul. belli ſacri. p 252. foreign Xenoph: Dio in vita M. A…tonini Philoſo…hi. Act. and Mon. fol 958.A like courſe was taken by Charles the great, and by I…go King of Draves and V…neds, as Aeneas Sylvius reporteth. Of a certain Biſhop of Lincolne it is ſaid, That he never thought he had that thing, that he did not give. The ſame is reported of our Generall Norrice: and before them both of Cyrus the King, and of Antonius the Emperour. Queen Anne Bullen carried ever about her a little purſe for the poor; thinking no day well ſpent, wherein ſome man had not fared the better by ſome benefit at her hand. She kept her maids, and ſuch as were about her, ſo imploied in ſowing and working garments for the poor, that neither was there ſeen any idleneſſe then among them, nor any leiſure to follow fooliſh paſtimes. So did Dorcas before her, and ſo before them both Bathſheba, or the good houſwife that ſhe commends to her ſon Solomon, She laieth her hands to the ſpindle, and her hands hold the distaffe, Prov. 31 19, But why this? And what need ſhe be ſo work-brittle, being a Queen? It followeth in the next words, verſ. …0. She ſtretcheth out her hand to the poor, yea ſhe reacheth forth her hands to the needy. She was of his minde, belike, that ſaid (and ſuffered for ſo ſaying in King Henry the 8. daies) That alms ſhould not be given untill it ſweat in a mans hand. Mr Bradford Martyr, counted that hour loſt,Ibid 765. wherein he did not ſome good with his tongue, pen or purſe.Ibid. 1457. The young Lord Harrington gave the tenth of his allowance (which was a thouſand pounds a year, during his minority) to the poor and other good uſes (as appeared by his accounts after his death) beſides what he gave in the way as he walked and travelled,The teſtimony: annexed to his funerall ſermō by M. Stock. p. 92 In his life prefixed to his Prototypes, by M. Henry S…udd…r. which he did often and much, &c. M. Whately alſo that late painfull and powerfull Preacher of Gods Word at Banbury, as he was much in preſſing this duty of liberality, ſo himſelf abounded in works of mercy. He ſet apart and expended for the ſpace of many years for good uſes, the tenth part of his yearly comings in, both out of his temporall and Eccleſiaſticall means of maintenance. Neither may I here forget that late reverend man of God M. John Ballam Paſtour of the Church at Eveſham (my ſpirituall father, and bountifull benefactour) nor yet M. Simon Trappe, late Miniſter of Gods Word at Stratford upon Avon, my dear and near kinſman, both in the fleſh, and in the faith. Both which, out of that little they had (for God ſaw fit to hold them here to ſtrait allowance,1 Cor. 16 2. M…r. 12.41. Proponamus … nobis u… Archi…ſ…opun, ſic Arcb…d…a…enil, &c. …. b…ſt Chriſt. Pleriſ que munuſ …ulum p…cè off…ren…u…, &c. Beza. in loc. Docet A…ido teles liberalitatem metiendam eſſe foreign … 4. Lihera…tas non cumu…o patri no … ſed largitatatis affectu deſi…i…ur. Ambr. Reaſ 1 who deſerved a larger proportion: but a rich ſtone is of no leſſe worth when locked up in a wicker casket, then when ſet in a Biſhops mitre) they laid up by them weekly in ſtore ſomewhat for the poor, of that their little: and they were no loſers by it. The poor mans box is Chriſts treaſury (ſaith a Father.) And he ſits by, as an Arch-deacon, to ſee what every man caſts into this treaſury, and with what affection. The people, Mark 12.41. laſt in money (braſſe money, ſaith the Originall:) ſomewhat they muſt doe, for none might appear empty-handed before the Lord; but they would do as little as might be: they caſt in, ſaith the Text, not ſilver or gold, but braſſe-money into the treaſury. And many that where rich caſt in much. But the poor widdow caſt in more then all the rest, ſaith our Saviour: leſſe in Arithmeticall proportion, but more in Geometricall, becauſe all ſhe had. And women are noted for more hard and tenacious then men; whence in is that the joy for finding the loſt groat is propounded in the perſon of a woman, Luk. 15. But this was a widdow indeed, truſting in God, as S. Paul deſcribeth ſuch, in the living God, as this Text hath it, who giveth us all things richly to enjoy. This is one part of Gods charge here: and another is, to be rich in good works, ready to diſtribute, &c.
And that's our firſt reaſon (for we need not travel out of the Text to fetch in reaſons for the point in proof) God laies his charge, his ſolemn charge upon us, to be much in works of mercy. Now if God ſhould charge the rocks, they would ſend forth water: if the ſtones, they would become bread: if the ravens, they would fecd Elias: if the quails, they would victuall the camp: if the clouds, they would rain down food from heaven upon his poor people. Shall we then be more rocky them rocks? more ſtony then ſtones? more ravenous then ravens? more ſenſleſſe then birds? more empty then clouds?
Reaſ. 2 Secondly, They are but the rich in this world, that are here required to be rich in good works. Its one thing to be rich in this world,foreign Luk. 12.21. 1 Cor. 1.5. Jam. 2… 5 Luk. 12 33. and another thing to be rich towards God, as our Saviour phraſeth it, to be rich in knowledge, as S. Paul hath it, rich in faith, as S. James. This is to be rich for another world, to lay up a treaſure in heaven, to make us purſes that periſh nor. Sell that ye have, and give almes, provide you baggs thereby that wax not old, that are never the worſe for wearing, treaſure in heaven that faileth not: but the more you take from it, the more you adde to it: It grows in your hands as the loaves did in our Saviours, as the oil did in the widdows cruſe,Nec exba…itur, nec exten… atur, ſed d…lieſ…t foreign as the water doth in a well-ſpring. That which a man eats, drinks, wears, builds, &c. tends but to a naturall life, the world that now is (as the Text hath it) and ends with it too. Theſe things are only for this place, and for this ſtate too; terrene they are and abject,Fine… habitura ſunt hae… om…a aut ſ… aut … 1 Cor 6.13. baſe and bootleſſe, vain and vile, ſubject to vanity or violence, for the moth may conſume them, or the thief ſteal them. But if not, yet they ſerve but to back and belly, to prop up this life preſent. Which yet, they cannot. For, Meats for the belly, and the belly for meats. But God will deſtroy both it and them. Were it not better therefore by bounty to the poor to make us friends with the unrighteous mammon, that when we ſhall be turned out (as it were with a firmae ejectione) of our clayie cottages,Do num in coelis manus pa… ru… aedificat. Chryſoſt. Luk 16.9. 1 Joh. 3. they (that is either the Angels, or thy riches, or the poor whom therewith thou haſt relieved) may receive us into everlasting habitations! that when theſe things fail us (as they will, for they are only this worlds goods, as S. John calleth them, and will follow their right maſters, as dogs do, when company parts) our good works may follow us, and ſpeak a good word ſo us at Gods dreadfull tribunall?
Reaſ. 3 Thirdly, To be rich in good works is a ſpeciall preſervative, a ſoveraign Antidote againſt thoſe two dangerous diſeaſes (connaturall and almoſt inſeparable from the rich in this world) 1. High-mindedneſſe, cauſing men to think great things of themſelves, and to ſeek great things for themſelves. This is a blab that the devil will eaſily blow up in rich miſers; to think themſelves ſimply the better men, becauſe richer then others, which is all one, as if the ſilly Ant, the higher ſhe gets upon her hillock, the greater ſhe ſhould conceit her ſelf.
2. Carnall confidence in the wedge of gold, in their heaps and hoards of the wealth of this world; making their gold their God, and truſting to their idol, which the belly-god doth not, who yet hat damnation for his end.Phil 3.19. Every niggard draws arguments from his riches to prop up his hopes, to confirm his expectation of a longer and more comfortable life, becauſe of his much good laid up in ſtore for many years. Now this is ſo ordinary a thing for thoſe that are rich in this world, to truſt in uncertain riches, that when the Diſciples were aſtoniſhed at that ſaying of our Saviour, How hardly ſhall the rich enter into heaven? and he, for their ſatisfaction had thus explained himſelf, Children, How hard is it for them that truſt in riches to enter into the kingdome of God? It is eaſier for a Camel, Mark 10.23, 24, 25, 26.&c. They were ſo farre from being ſatiſfied, that they were aſtoniſhed out of meaſure, ſaying, among themſelves, Who then can be ſaved? as knowing that there were ſcarce any rich, but truſted in their riches. For prevention whereof, and that the rich daſh not againſt either of theſe two dangers, Charge them, as they love their lives, and would ſave their ſouls, to be rich in good works. This kept David humble, 1 Chron. 29.14. And would have kept that rich young Phariſee from truſting to his great poſſeſſions, had he taken our Saviours councell, Mark 10.21, 22.foreign, Luk. 11, 41. quia divitie Iuſident avar… animo. B…z…. But his heart was ſo wedded and wedg'd to his health, that he went away grieved at that hard ſaying, Sell all and give to the poor, as one well beaten: and ſeemed to be of that miſers minde, that being on his death-bed, clapt a piece of gold in his mouth, and kept it there; and being asked his reaſon, he anſwered; Some wiſer then ſome: this I mean to keep till I am dead.Rogers of love.
Reaſ. 4 Fourthly, foreignRiches are a meer uncertainty, an obſcurity, a fallacy: one while they appear, and another while they diſappear, as meteors in the air, as dive-dappers in the water: as a flock of birds in a mans field: he cannot ſay they are his, becauſe they ſit there, For they take unto them kings, ſaith Solomon, and flee away. Inſtance Job; to day on the throne, to morrow on the dung-hill: Pythias pined to death for lack of bread,Turk h…ſt. fol 220. who once was able to entertain and maintain Xerxes his whole army: Bajazet, that ball of fortune, as one cals him, or rather an example of wealths uncertainty, as another. Now in dealing with things uncertain (whereof there is no hold) a wiſe man will be carefull, 1. To make them as ſure as he can. 2. To uſe them as well as he can, while he hath them. But neither can we aſſure riches, nor uſe them better, then by beſtowing them on the poor. If this be not done, all conveyances of law are but meer toies, ſo are all other carnall ſecurities.Jer. 22.15, 16. Shalt thou raign becauſe thou cloſest thy ſelf in Cedar? ſaith God to Coniah. Did not thy father eat and drinke and doe judgement, and then it was well with him? He judged the cauſe of the poor and needy, then it was well with him. He that gives to the poor lends to the Lord, Prov. 19.17.becomes creditour to his Creatour, and he will repay it. Philem. 18, 1….Chriſt ſpeaks to ſuch from heaven, as once Paul did to Philemon: If my poor have received any thing from thee, or oweth thee ought, I the Lord Chriſt have written it with mine own hand, I will repay it. And can we lay up our wealth in a ſafer hand? Can we have a better debter then Chriſt? a better bond then the Bible?
Reaſ. 5 Fifthly, This ſhall be a good argument and approof unto us, that we truſt in the living God (which is the character of a true Chriſtian, and is therefore pinde, as a badge, upon the ſleeve of every godly perſon) that we receive his charge, …y hold on his Covenant, believe his promiſes, that we have firſt given our ſelves to God, with thoſe mercifull Macedonians, 2 Cor. 8 5. and then our goods to the Saints, that are in the earth, thoſe excellent ones, in whom was all Davids delight, Pſal. 16 3. Thus Obadiah, Thy ſervant feareth God, ſaid he to the Prophet;1 King. 18 12, 1…. but how ſhall that appear, Obadiah? Why? when J…zabel perſecuted the Lords Prophets, I hid them, and fed them by fifty in a cave, not without the hazard of my head, if ever it ſhould have been noticed. So Iſa. 23 18. The City of Tyrus turning to God, leaves heaping and hoarding her wealth, and findes another manner of implo…ment for it, viz. to feed and cloath Gods poor people.Luk. 18. Act 10.1, 2. So Zacheus converted, gives half he had to the poor: and Cornelius ſhews his devotion, the Corinthians their profeſſed ſubjection to the Gospel, 2 Cor. 9.13. by giving much alms to many people. The wiſdome from above is full of mercy and good fruits, ſaith S. James. And,Jam. ….17. Jam. 1.27. Pure religion and undefiled before God and the father is this, to viſit the fatherl…ſſe and widdows &c. to do all offices of mercy to thoſe that are poor and in miſery.
Reaſ 6 Sixthly, We ſhould therefore be rich in good works, Baſ… 'Dem eſt foreign Gal 6.10.becauſe God, 1. Lives, when we are dead, to recompenſe our labour of love in our heirs and executours. He gives us life alſo, that whiles we have time, we may do good to all, to the houſhold of faith eſpecially, and not defer the doing thereof till we are dead. Many miſerly muck-worms, are like the muck-hill, that never does good till carried out: like the fat hog that is good for nothing, till he comes to the knife: like the poor mans box, that yeelds no money till broken up: like trees that let f…ll none of their fruits, till violently ſhaken. We are charged to carry lights in our hands: funerall beneficence …arries them behinde our backs: ſo that,Luk 12.35. they light them that come after us; our ſelves have little benefit. 2. Becauſe God gives us all things richly to enjoy. Every word enwraps a reaſon.
1. He gives not paies us, as earned or merited. Freely we receive, freely therefore we muſt give: eſpecially, ſince it is a more bleſſed thing to give then to receive: and beſides, for this we have received that we may give; ſith we are, not owners of what we have, but Almoners, Stewards, purſe-bearers to the King of heaven.
2.Hinc divitiae di…untur foreign Lu 1….1…. alienae tanquaä adnos f…lios …ei bic exularies minus pertinentes Rev. 12.12. Pſal 17.14. 1 Cor 4.11. H…b 11, 37. Diffi…i…e eſt ut praeſertibus banis quis fruatur & futuri…ut de delici…s ad delicias tranſeat, &c. Hieron. He giveth us, who have little reaſon to look for it, ſith we look for heaven, and may therefore well live upon reverſions. This made Abraham content to dwell in tents, becauſe he looked for a City, Whoſe maker and founder is God. The wicked are called the Inhabitants of the earth, and have their portion in this world: by their good wils the godly ſhould have nothing. And truly, if they ſhould here both hunger and thirſt, and be naked and buffeted, and have no certain dwelling, but wander about in ſheep-skins and goat-skins, being deſtitute, afflicted, tormented, their betters have met with as bad meaſure, and were glad of it too, becauſe through manifold tribulations they entered into heaven. But to ſtep out of one heaven into another, to have here all things richly to enjoy, and afterwards to enjoy that endleſſe joy, this is hard and happy. Why ſhould ſuch think much to part with a little pelf at Gods appointment?
3. He giveth us all things; What ſo great matter is it then that we give him back ſomething? eſpecially ſince we give him but of his own, as David gladly acknowledgeth. Is it not meet that we ſhould give him one day in ſeven? ſith the day is his, the night alſo is his, Pſal. 74.16.as the Pſalmist hath it. So alſo here.
4. He giveth us all things richly, not ſparingly, pinchingly: not for bare neceſſity only, but for delight and ſatiety: neither for competence and convenience only, but honeſt affluence (as he did them at Cana in Galilee, Prov. 13.25. Pſal 23.4. In Agapi… noſtrit inopes quoſque refrigerio juvamus Edi…ur quantum eſurientes …upiunt: bibitur quantum pudi…is eſt utile, &c. Tertul. adverſ. gentes, c. 39.and the five hundred he fed with a few loaves and fiſhes) ſo that we eat to the ſatisfaction of our ſouls, Prov. 13.25. and our cups run over with Davids. And why run over, but that they may run into other mens emptier veſſels? that the poor may partake of our redundancies? For is it fit that ſome ſhould be hungry in Gods houſe, and others drunken, as once at Corinth? And not rather that our abundance ſhould be a ſupply for others wants, that there may be an equality? 2 Cor. 8.14.
5. He giveth us all things richly, and this to enjoy: not to hoard, much leſſe to waſte: but to bleſſe God in the abundance of all things, and to bleſſe men with our ſuperfluities at leaſt; that their backs, bellies, bowels, which we have refreſhed, may bleſſe us: that whiles they enjoy our bounty, we may enjoy their praiers, as Oneſiphorus did S. Pauls: 2 tim. 1.18. and God may have their praiſes, whiles they cry out as S. Paul brings them in, 2 Cor. 9.15. Thanks be to God for his unſpeak…ble gift. That like good ſtomacks we may deal ſomething to the rem…eſt members, that they may the better do their office: and that ſitting at the upper end of the Table, and having cut well to our ſelves, we may ſet down ſome to them that ſit below, that they may eat and be ſatisfied, and praiſe the maſter of the feaſt. And this is the ſixt Reaſon.
Reaſ. 7 Laſtly, If rich men look after commodity (as who doth not? All gape after gain, and will do much for it) they may be their liberality, 1. Lay up in ſtore, or lay aſide far from thieves,foreign. hide out of harms-way, hoard and treaſure up, which rich men love alife to be doing. 2. For themſelves: and they are commonly, all for themſelves: but this alſo is for the ſoul, the better part of themſelves. The body is but a rag of themſelves, and muſt ſhortly be tumbled into the duſt. 3. A good foundation, fit to bear up, when riches will fail them. Heaven only hath a foundation, Heb. 11.10. Earth hath none, Job. 26.7. and things are often ſaid to be in heaven, but on earth; on the ſurface only, ready to ſlide off, or ſlip beſide. 4. And, for the time to come. This is ſpoken in oppoſition (likely) to that fore-mentioned uncertainty of riches. By mercy to the poor, Ye ſhall lay up much goods for many years, obtain a long th…nin… of your tranquillity, Dan. 4.17.yea provide for your own well-doing a thouſand year hence. 5. They ſhall hereby lay hold on eternall life; and is not that worth having?Revel. 21. O doe not men know what a place heaven is? The pavement is of gold, the walls of pearl, &c. I do but diſgrace it, by ſeeking to deſcribe it. Rich men have a price in their hands, wherewith to purchaſe it, had they but hearts to make uſe of it. Neither are the pooreſt excluded,De…sregnum ſuum fragmento panis vendit: quis excuſare poterit non emëtem, quem tanta vilitas venditionis accuſat? Chryſol. ſerm. 41. diſabled: Heaven may be had for a cup of cold water, if rightly given, ſaith Austin, for a morſell of bread, ſaith Chryſologus. It is fabled of Midas, that whatſoever he touched was turned into gold. Sure it is, That whatever the hand of charity toucheth, though it be but a cup of cold water, it turns it not into gold, but into heaven; where, The Almighty ſhall be thy gold, and thou ſhalt have ſilver of ſtrength. Yea, Thou ſhalt lay up gold as duſt, and the gold of Ophir as the ſtones of the brooks, Job 22.24, 25.
Ʋſe 1 For Application. How fitly might we here take up the old complaint, and ſay, There is no mercy in the land, Hoſ. 4.1. Mercifull men are taken away, Iſa. 57.1. The love of many is waxen cold, Mat. 24.12. Elias lacketh his hoſteſſe of Sarepta, Eliſha the Shunamite. Paul cannot finde the purpuriſſe, nor Peter the Tanner. Job we have not, and Obadiah we finde not. Captain Cornelius is a black ſwan, and good Oneſiphorus not to be heard of. Moſt men have ſhut up their bowels, yea buried them aforehand: their hearts are hardened, their hands withered. Mouth-mercy there is good ſtore, as once in S, James his daies, Goe and be warmed, fed, cloathed: But with what? with a fire, feaſt, ſuit of words. But a little handfull were more worth then a many of theſe mouth-fuls. Words are good cheap: but were their bleſſing worth a half-peny (as the beggar told the Cardinall) they would be adviſed how they parted with it. Children though they have their mouths full, and hands full, yet will rather ſpoil all then give any away. So is it now-adaies, The richer they are, the harder, as Dives, whom to upbraid, Lazarus was laid in the boſom of Abraham. Look how the Meon, the fuller ſhe is of light, the farther off the Sun ſhe gets: And as the Sun moveth ſloweſt, when he is higheſt in the Zodiack: ſo are thoſe ſloweſt to give, for moſt part, that are higheſt in eſtate. And that they may not ſeem to ſin without ſenſe, to be mad without reaſon, ſome ſorry ſhifts they have gotten together, whereby to defend themſelves from the danger of liberality. All or moſt of which are excellently anſwered by Solomon, Eccleſ. 11.1. to 7. And S. Paul ſeems purpoſely to ſet forth liberality by a word that ſignifieth ſimplicity, 2 Cor. 8.2. in oppoſition to that crafty and witty willneſſe of theirs,… That clo…k of covetouſneſſe. 1 Theſſ. 2.5. where with they thinke to cover their baſeneſſe, But be not deceived (ſaith S. Paul in a like caſe) God is not mocked: ſir whatſoever a man ſoweth that ſhall he alſo reap. He that obſerveth the winde, ſhall not ſowe; Gal 6.7. Eccle… 11.4. Hoſ 8.7.that is, he that ſtandeth to put caſes, and caſt perils, ſhall never ſhew mercy to the needy. But he that ſoweth the winde of vanity, ſhall reap the whirlwinde of miſery.foreign 1 Theſſ. 2.5. God ſhall pull off their vizard of covetouſneſſe, and waſh off their varniſh with rivers of brimſtone. They commonly paſſe for good honeſt men, but ſomewhat of the hardeſt, good husbands, near themſelves. But God cals and counts niggards no better then Atheiſts,Hi… divitiae bujas nundi dicuntur alienae, depoſitae nimirü & al u…um pauperum nobis …mmiſſae. Luk. 16.12. Pauperibus non impertire rapina eſt. Qui non cum ſo…eſt, ſervant, occid…t. Prov. 28.27. becauſe they provide not for a better life, but make their gold their God: Hypocrites, becauſe they make not conſcience of obeying every one of Gods charges, as well as any one, this, as well as the reſt: Thieves, for with-holding good from the owners thereof, Prov. 3.17. that is, from the poor that are intereſted in their goods, and for whom they are entruſted: Murtherers, laſtly: for not to doe good is to doe evil, not to ſave, is to deſtroy, as our Saviour intimateth, Luk. 6 9.
This is their ſin: and for their puniſhment: Men ſhall curſe them in their proſperity, and not pitty them in their adverſity. God ſhall ſet eſt all …arts from them, as he did from Haman that mercileſſe man, who had none to intercede for him, in his diſtreſſe, none to ſpeak a good word for him, or to him. Himſelf alſo will turn the deaf ear to ſuch, Prov. 21.13. Let them look for nothing but judgement, rigour and hardnes, Jam. 2.13.
Ʋſe 2 Next, Charge we all our ſeverall ſelves with this moſt needfull, but much neglected duty here charged upon us in the Text: where we have ſomething for our Direction, and ſomething for our Incitation. That which the Apoſtle here directs us, is, That, 1 For the matter, firſt, We do good works. 2. For the meaſure, That we be rich in good works. 3. For the manner, That we be ready to distribute. 4. For the continuance, That we be yet further Willing to communicate, that we wax not weary of well-doing; but, more perennis aquae, as a ſpring runnes after it hath runne, ſo ſhould we give after we have given, and be still doing good to others, as we have opportunity and ability.
Firſt then for the matter of our bounty, it muſt be good that we doe. Here, 1. It muſt be well gotten that we give;Rules of direction for alms-deeds. for as God hates bribery for a burnt-offering, Iſa 61.8. ſo robbery for a work of mercy, Mat 6.1. whereas our Saviour ſaith, Take heed that you doe not you ALMES before men, the Syriack Tranſlatour renders it, Take heed that you do not your justice, or righteouſneſſe before men; to teach that a…mes ſhould be of things well gotten. and to this purpoſe, the Jews called their Almesbox,Godwins Heb. an…q. Kupha ſheltſedacbah, the cheſt of juſtice: And they expound that ſaying of Solomon, Prov. 10.2. Treaſures of wickedneſſe proſit nothing: but righteouſneſſe d…livereth from death. Righteou…neſſe,Mercer in loc. that is Almes, ſay they. And thereunto they accommodate and connect the next verſe alſo: The Lord will not ſuffer the ſoul of the righteous to famiſh: no, though he ſhould give all his goods to the poor, but he caſteth away the ſubſtance of the wicked, wherewith he thinks to make amends for his oppreſſions, and to ſet off, by his good deeds, for his bad. Selymus the great Turk could ſee this by the dim light of corrupt nature. For, when he was upon his death-bed moved by Pyrrhus (that great Baſhaw) to beſtow that abundance of wealth that he had wrongfully taken from the Perſian Merchants,Turk.b…ſt. 567. upon ſome notable Hoſpitall, for relief of the poor; he commanded it rather to be reſtored to the right owners; which was forth with done accordingly. He would not offer ex rapina holocauſtum, as too many doe amongſt us, to the ſhame of Chriſtianity. When Henry the third King of England had ſent a load of freeze to the Frier-minors to cloath them,Daniels hiſt, of Engl, fol. 168. they returned the ſame with this meſſage, That he ought not to give almes of that he had rent from the poor, neither would they accept of that abominable gift. How much leſſe then will the righteous God?
2. To the making of alms a good work, it muſt be right both quoad fontem, and quoad fin…m too.
The riſe and principle of our liberality, the fountain whence it flows muſt be, 1. Faith in God, that he doth both accept our perſons, as Abel; and will receive an offering at our hands, as Davids, Pſal. 41.1.without this faith it is impoſſible to pleaſe God, Heb. 11.6. 2. Love to our brethren, Bowels of mercy yerning over the needy, conſidering the poor weakling (whoſe health is ſpent, and wealth waſted) and deeply commiſerating him. This is to love mercy, Micah 6 8,1 Joh. 3.17. foreign to draw out thy ſoul to the hungry, Iſa. 58.10. thy ſoul, and not thy ſheaf only, thy bowels, and not only thy bread. Bowels have no ſingular number in the Hebrew and Greek tongue,foreign Eſt char…tas actuoſum & vivum aliq… …, it a que ignea p…ngitur, &c. Hier. Wolf in T…l…an… …ab philoſ…ph. M…. 18.2. 1 Cor. 13.5. 2 Cor. 9.7. Mat. 6.7. Pſal. 11….5. to teach us that we muſt be much in works of mercy, and do them all out of deep and dear pitty and ſympathy. They that have pour…raied charity, have drawn her out as a naked childe with a merry countenance, covered in a cloud, with a bloudy heart in the right hand, giving honey to a Bee without wings. Charity is figured a childe, becauſe the charitable ought to be humble and courteous as a childe. Charity is pictured naked, for that ſhe ſeeketh not her own. Charity looketh merrily, God loveth a chearfull giver. Charity is covered with a cloud: Almes muſt be given privately. Charity holdeth a bloudy heart in the right-hand, A good man is mercifull and lendeth, he firſt pittieth, and then relieveth, Charity offereth honey to a Bee without wings, that is, helpeth ſuch as would, but cannot help themſelves. This is charity, without the which, though a man ſhould give all his goods to the poor, yea, and his body to be burned, he were nothing: All were to no purpoſe or profit at all. We ſee then the riſe of our good works. The end followeth, and that muſt be chiefly the glory of God in our own and other mens comfort and ſalvation. Our labour, of love in miniſtring to the Saints muſt be ſhewed toward his name, Heb. 6.10 that is, for his ſake and ſervice. Yea whatever we do in word or deed (and he that ſheweth mercy muſt both bleed inwardly, ſpeak comfortably, and act charitably) we must doe it in the name, that is, to the glory of the Lord Jeſus, giving thanks to God and the father, that he holds us worthy to do him any ſuch ſervice.Col. 3.17. Indignicertè ſumus qui ſtipem pauperi, &c. ſaith a learned Divine.Cartw. Hiſt. Chriſt. Unworthy we are doubtleſſe of ſuch an honour, as to relieve hungry, thirſty, naked Chriſt in his poor members. The Macedonians counted and called it a favour that they might have their hand in ſo good a work, 2 Cor. 8.1.foreign, &c. And David thanks God that of his own he will take an offering, 1 Chron. 29.9. Far be it from us to ſound a trumpet, and ſeek our ſelves, as the Phariſees: who, as they were hypocrites, that is, ſtage-plaiers (as the word properly ſignifieth) ſo they did all theatrically, hiſtrionically,foreign. Mat. 6.1. hypocritically, to be ſeen of men. This was the Butt they ſhot at, and they had it: As Stage-plaiers have ſome ſmall piece of money given them by the ſpectatours, ſo theſe had the air of applauſe, They have their reward, ſaith our Saviour. Mercedem ſuam non Dei, ſaith Hierom; their reward, not Gods, Egregiam vero laudem, &c. let them make them merry with it, its all they are like to have. Fruit that grows by the high-way-ſide, ſeldome reſteth till it be ripe. The cackling hen loſeth her egg: ſo doth the vainglorious giver his reward.foreign. Wherefore let him that giveth doe it with ſimplicity, with ingenuity, Rom. 12.8. not with a ſquint-reſpect to his own commendation: Let him account it enough, that he hath God the witneſſe of his heart, who will not forget his labour of love, but make ample and honourable mention thereof in that ſtately Amphitheatre, in that great Panegyris at the laſt day.Heb 12, 13. When the Judge ſhall ſet them on his right hand (which is a place both of dignity and ſafety) and ſay unto them, Come ye bleſſed, Mat. 25.34, 35.&c. For I was hungred and ye gave me meat, &c. Secret thine alms therefore: Why ſhould the left-hand know what the right hand doth? Steal we benefits upon out poor brethren, as Joſeph did the money into the ſacks. A treaſure hid is ſafeſt from theeves: Thy father that ſeeth in ſecret ſhall reward thee openly. It is reported of the Jews, that about their Alms-box they wrote this abbreviature foreign that is,Baxterſ. Agift in ſecret pacifieth wrath, Prov. 21. 14. And for the matter of our good works thus much.
Follows next the Meaſure: and ſo rich men are required to be rich in good works, to do good anſwerable to their ability, and ſometimes alſo above it, as is above-ſaid. Leſt if their receipts be found great, their layings out ſmall, God the chief Lord (who called his ſervant that had ſive talents, to account for five) ſhould caſt back ſuch lewd bils into their faces, and turn them out of their ſtewardſhip with everlaſting contempt, Where much is given, much is required. The Lord looks that rich men ſhould lay up treaſures in heaven, Mat 6.20. Now two-pence is no treaſure: That they ſhould make them friends with the riches of unrighteouſnes, which is not done with a half peny, or ſome ſmall ſum: to ſowe bountifully, 2 Cor. 9.6. and to abound unto the riches of their liberality, as thoſe poor Macedonians did,Act. 9 39. Act 102. foreign Que virtus inter alias celebrakatur in regthus & Egyptierum, … erum … in precibus, foreign recit ab antur Drod Sic. lib. 1. foreign 1 King. 20.23 with Z…e 97. Heb. 13.16. to the ſhame of the richer Cerinthians, who were nothing ſo free and forward, 2 Cor. 8.2. Thus Zacheus is commended for giving half he had to the poor: Dorcas for the fulnes of her good works: Cornelius for his much alms to many people. Job was old excellent at this duty, Cha. 31.16, 21. ſo were alſo many others that I might here inſtance out of hiſtories.
Thirdly, For the manner (for that's all in all, that makes or mars the action) Rich men ſtand charged in the Text, to be ready to diſtribute, to come off freely and chearfully, to be ready and and ſpeedy to works of mercy, without hucking or ſhucking, conſults or delaies. Our obedience herein muſt be prompt and preſent, as Araunahs that noble Jebuſite, renowned for his bounty: He had but a Subjects purſe, but a Kings heart: Theſe things gave Araunah as a King to the King. God ſet him up an Altar, and he was ready with his ſacrifice: ſo ſhould we. to distribute and communicate forget not, omit not, grudge not, for with ſuch ſacrifices God is well pleaſed. Only, he ſtrams upon no man: whatſoever he findes in his heart to bring, that let him offer, is often reiterated in Moſes law. Men ſow chearfully in good ground, and account their ſeed better in the ground, then in the garner. And is not mercy as ſure a grain as vanity? Can we ſowe upon a better ground then the warm bowels of Jeſus Chriſt? Sow therefore plentifully, ſow chearfully: God loves a chearfull giver, and requires us to love mercy, not ſhew it only. It hath pleaſed them of Macedonia and Achaia to contribute to the poor Saints, Rom. 15.26.Mic. 6.8. foreign. It pleaſed them, it was a free-will offering, they were not compeld to it by law, or drawn to it by importunity of friends. They did not manu dare & vultu negare, give with the hand,Dat benè, dat multum, qui dat cum munere vultum. Virtus nolentiü nulla eſt. and pull back again with the looks. That which is freely given, is twice given. And here, exerciſe will facilitate: as a ſword often drawn comes forth with eaſe. But God likes not that our alms ſhould come from us as drops of bloud from our hearts: or that it ſhould be ſqueezed out of us, as verjuice out of a crab: but that it ſlow from us, as water out of a ſpring; as light from the Sun, as honey from the comb, &c. that we be glad of an opportunity of ſhewing mercy, and ſeek it rather then be without it. Bleſſed is the man that conſidereth the poor and needy, Pſal. 41.1. Qui praeoccupat vocem petituri, as Austin expoundeth it, that prevents the beggar, and goes home to him, as Dr. Taylour uſed to do. Abraham ſat in his Tent-door, at mid-day waiting for paſſengers, whom he might receive and refreſh in their hot and hard travels. He ſtaid not to be entreated, but beſeecheth them to turn in, and take part; neither was he any peny-father in his proviſions. Be not forget full to entertain ſtrangers: for thereby ſome have entertained angels anawares, Heb. 13.2.
Fourthly, For the Constancy of their bounty; Rich men muſt be yet ſtill communicative, and not weary of well-doing.Heb. 6.10. Phil. 4.16. foreign. Revel 2.4. Veriſimile eſt paulatim factü tenaciorem reglect à beneficentrâ, avarum. malè auditſſe. Avaritiae nomine taxari videtur bonus aliogui epiſcopus, Pat. in loc. Ye have ministred to the neceſſities of the Saints, and do alſo miniſter, ſaith the Authour to the Hebrews. And S. Paul commendeth his Macedonians, that they had ſent once and again to his neceſſities. And a little afore, I rejoyce in the Lord greatly, that now at the last your care of me hath flouriſhed again, v. 10. It had ſuffered (it ſeems) a wain, a winter, a decay; as the Epheſians alſo (and perhaps Timothy, their Angel) had left their firſt love: So theſe Philippians love and care to the poor priſoner Paul had languiſhed, but now it revived, reflouriſhed, And ye have well done, ſaith he, that ye did communicate with mine affliction, v. 14. This is to reſemble God, who cauſeth every day his Sun to ſhine, and his rain to fall even upon rebels and reprobates alſo: to teach us, whiles we have time, no do good to all, even thoſe that are unworthy, if in extream neceſſity. Amongſt the Manichees it was a capitall crime, to give a cruſt to one that was not a Manichee. But if we will do nothing for the man, yet ſomething in that caſe, we ſhould do for manhood.Iſa 58. Hide not thine eyes from thine own fleſh, from one that is a man as thy ſelf art: The good Samaritan did not, and is commended. Howbeit, the houſhold of faith muſt eſpecially be looked to,Lam. 3. and that continually, as God renueth his mercy to them every morning, nay every moment. He gives unto all men, and at all times liberally, and hits no man in the teeth; Jam. 1.5.unleſſe it be with his ſeldom ſeeking to him.Joh. 16.24. Iſa. 30.18. Hitherto, ye have asked me nothing, ſaid our Saviour to his diſciples, that yet had asked him many things, and obtained them.Eccl. 18. But to him it ſeemed nothing, who waits to ſhew them mercy. The eye is not ſatisfied with ſeeing, nor the ear with hearing: no more is God with doing good to his people. Bleſſed be God, Pſal. 68.19. Pſal. 103. Pſal. 32. Pſal. 36.10. Luk. 6.36 with Mat. 5.48.ſaith the Church, that daily ladeth us with benefits, that crowneth us with loving kindeneſſes, and compaſſeth us about with new ſongs of deliverance. O bontinue thy loving kindeneſſe, ſaith David. It is in the originall, Draw it out. Gods mercies to his are a continued ſeries, there is a concatenation, a connexion betwixt them. Now the rule is, Be mercifull, as your heavenly Father is mercifull. Numb. 14.24. Implevit poſt me. Seldome mercy is as little accepted, as ſeldom praier.For which another Evangeliſt hath, Be ye perfect, as your Father in heaven is perfect. The perfection of a godly man is To follow God fully, as Caleb did; to have a heart full of goodneſſe, as thoſe Romans, chap. 15.14. and a life full of good works, as Tabitha, Act. 9 33. To follow on to know the Lord, and to doe good to men, whiles he hath a day to live. In the morning ſowe thy ſeed, &c. Eccl. 11.
Which to do that we fail not, faint not, look up, laſtly, to the recompence of reward, which is large and liberall. Such as are thus forward to do good for the matter, rich in good works, for the meaſure, ready to diſtribute, for the manner, and willing to communicate for the conſtancy of their bounty, they ſhall not loſe all, ſaith the Text, nay they ſhall gain a great deal both here and hereafter.Prov. 11.25. Meritò manus illa corruptionis expers, quae neminem mendicare, oſarire, in miſeria jacere perpeſſa eſt. Banfinius. Bed Hiſt Aug lib 3 cap. 6.
Here it ſhall go well with them: they ſhall lay up a ſure foundation for their ſouls, bodies, names, eſtates, poſterity.
Firſt, For their ſouls, The liberall ſoul ſhall be made fat: and he that watereth ſhall be watered himſelf. His ſoul ſhall be like a watered garden, &c. Iſa. 58.8, 9. a plain and plentifull place. Of Stephen King of Hungary, and of Oſwald ſometimes King of England it is ſtoried, That their right hands, though dead, never putrified; becauſe much exerciſed in helping and relieving the neceſſitous and afflicted. Sure it is, that the ſouls of ſuch as do it in manner afore-ſaid, decay not, die not, wither not. See pro. 11.17. Luk. 16.11, 12, &c. Thus for grace; and for peace, wealth never comforts the heart till it be beſtowed, till diſtilled, as it were, in good works. The ſpirits of wealth comfort the conſcience.
Secondly, For their bodies; If thou draw out thy ſoul to the hungry, then ſhall thy health ſpring forth speedily, Iſa. 58. But ſay the mercifull man be ſick, as he may and muſt, God will make his bed in all his ſicknes: God will ſtir up feathers under him: his ſoul ſhall be at eaſe, and his body be ſweetly refreſhed: mercy ſhall be his cordial, his pillow of repoſe, as it was to reverend Mr Whately of Banbury, of whom I have ſpoken elſwhere.In my Commentary on Mat. 5.7.
Thirdly, For their names: The liberall ſhall have all love and reſpect with men, all good repute and report both alive and dead. And a good name we know, is better then ointments, Eccleſ. 7.1. riches, Prov. 22.1. life it ſelf. Whereas the vile ſhall not be called liberall, nor Nabal called Nadib, the churl bountifull in Chriſts kingdom, Iſa. 32.5. Gods people ſhall not ſpare to call a ſpade a spade, a niggard a niggard. And although he applaud himſelf at the ſight of his abundance, not caring though the world hiſſe and hoot at him: yet he ſhall paſſe among all for a hog in a trough,Populus me ſibilat, at mihi plaudo ipſe domi ſimulac nummos contempler in area. Juven. for a boar in a ſtie, and be no otherwiſe eſteemed or accounted then the great Turk; of whom it is ſaid, That where ever he ſets his foot, nothing grows after him. In a word, God will curſe him, men will curſe him, and wiſh to be rid of him: the place where he lives, longs for a vomit to ſpue him out as an unprofitable burden,foreign Hein. ſuch as the very ground groans under.
Fourthly,Iſa. 3 2, 8. For their eſtates: The liberall man deviſeth liberall things, and by liberall things he ſhall ſtand. Eleemoſyna ars omnium quaeſtuoſiſſima. Chryſ. Quicquid pauperibus ſpargimus nobis colligimus D Beddingſ. Manus pauperü gazophylacium Ghriſi i. Pſal. 112.A man would think he ſhould fall rather, by being ſo bountifull: but he takes a right courſe to thrive: for getting is not the way to abundance, but giving, as we ſee in the Samaritan, The gainfulleſt art is alms-giving, ſaith Chryſostom. Whatſoever we ſcatter to the poor, we gather for our ſelves, ſaith another. Riches laid out this way are laid up, Non percunt ſed parturiunt, ſaith a third. The poor mans hand is Christs treaſury, Christs bank, ſaith an Ancient: By our liberality he accounts himſelf both gratified and engaged, Prov. 19.17. And his bare word is better then any mans bond. Heaven and earth muſt be empty, ere he fail to repay. God will bleſſe the mercifull mans ſtock and ſtore, Deut. 15.10. his righteouſneſſe and his riches together ſhall endure for ever: He that giveth to the poor ſhall not lack, Prov. 28, 27. that's a bargain of Gods own making.M. John Rogers his Treatiſe of love. A certain poor Miniſter being asked an alms, called to his wife to know what money was in the houſe: And underſtanding that there was no more then one three-pence only; give him that, ſaid he, for we must ſowe, or elſe we ſhall never reap. A certain good Biſhop of Millain, Malancth apud lo Manl. in loc. com p. 360.journeying with his ſervant, was met by poor people that begged ſomewhat of him. He commanded his ſervant to give them all that little money that he had, which was three crowns, The ſervant (thinking with himſelf, that it were beſt keep ſomewhat for their own uſe) gave only two of the three to the poor, reſerving the third to bear their own charges at night. Soon after, certain Nobles meeting the Biſhop, and knowing him to be a good man, and bountifull to the poor, commanded two hundred crowns to be delivered to the Biſhops ſervant for his maſters uſe. The ſervant having received the money ran with great joy, and told his maſter. Ah, ſaid the Biſhop, what wrong hast thou done both me and thy ſelf? Si enim tres dediſſes trecentos accepiſſes. Surely if thou hadst given thoſe three crowns, as I appointed thee, thou hadst received for them three hundred. So, thou haſt loſt me a hundred crowns to day. God's a liberal paimaſter, and all his retributions are more then bountifull.
Laſtly, For their poſterity. The righteous is mercifull and lendeth, and his ſeed is bleſſed, Pſal. 37.26. Jonathan is paid for his kindeneſſe to David in Mephiboſheth, Jethro for his love to Moſes in the Kenites, 1 Sam. 15.6. ſome hundred of years after, he (their Anceſtour) was dead. The Aegyptians might not be unkindely dealt withall, for their harbouring the Patriarchs, though they afflicted their poſterity. But Moabites and Ammonites were baſtardized and excluded the Tabernacle to the tenth generation, for a meer omiſſion,Deut, 23.4. Becauſe they met not Gods Iſrael with bread and water in the wilderneſſe. Let there be none to extend mercy unto him (ſaith the Pſalmiſt by a ſpirit of prophecy) neither let there be any to favour his fatherleſſe children: And why? Becauſe that he remembred not to ſhew mercy. Pſal. 109.12, 16. This was fulfilled in Haman, and is fulfilled in daily experience. Hence riches ill gotten or ill kept ſhift maſters ſo oft. It is not true that is commonly ſpoken, Happy is that ſon whoſe father goes to the devil: for ſuch goods ſeldome proſper, except it be with ſome odde one,Dan. 4.27. that by repentance breaks off, and heals his fathers ſin by mercifulneſſe to the poor; and ſo makes him friends with thoſe riches of unrighteouſneſſe. So our Saviour cals them, either becauſe rich men are for moſt part unrighteous themſelves, or the ſons of unrighteous perſons: or elſe, unrighteous, that is, uncertain, vain,Luk. 16.9. foreign, hoc eſt incertus, vanus, ſallax, foreign enim ex idiotiſ mo hebraico ac. cipitur etiam pro vero, neceſſerio, ſumo, &c. pator, Lexic. vain, deceitfull, ſuch as will give us the ſlip: for ſo the word may be taken, according to the uſe of the Hebrew and Syriack tongues. His riches periſh by evil travel, ſaith Solomon: and he begetteth a ſon, and there is nothing in his hand. Eccl. 5.14. For either he leaves it to a prodigall, that rides to hell with golden ſpurs, and forks it abroad, as faſt as the miſer his father raked it together. Or, if he be never ſo good an husband, yet uſually he thrives not, but moles as ſnow before the Sun. So that a man had better leave his childe a wallet to beg from door to door, then a curſed hoard of goods either gotten by evil arts, or ſpared, when they ſhould have been ſpent, upon the poor and needy.
Thus for the life preſent, Mercifull men lay up in ſtore a good foundation both for themſelves and theirs.
As for the life to come, They lay hold hereby upon eternall life: which by good works is, 1. Aſſured them here, Prov. 14.21. Prov. 11.17. Mat. 5 7. Jam. 2.13.2. Enjoyed of them hereafter, 1. At the hour of death: for when riches ſhall fail, riches well uſed ſhall let us into haven, Luk. 16.9. God freely crowning his own grace in us. 2. At the day of judgement, when there effectuall faith ſhewn by your works ſhall be found to praiſe, honour and glory before God, Angels and men: Chriſt mentioning and celebrating their good deeds only, ſuch as they had forgotten,1 Pet 1 7. or thought he had taken no notice of, and ſhall therefore ask, When ſaw we thee hungry, and ſed thee, naked, and clothed thee, &c. But there is a book of remembrance written be fore him of all the particulars,Mal. 3.17. Qui non dedit micav, non obtinuit guitam. which ſhall then be produced. When mercileſſe men ſhall meet with their own meaſure, as Dives who denied crums, and could not therefore obtain a drop of water to cool his tongue: they ſhall in vain tire out the deaf mountains to quaſh them to pieces, or grinde them to pouder: but (will they nill they) muſt receive judgement without merey, becauſe they ſhewed no mercy. Then ſhall Mercy rejoyce againſt damnation: or glory over it, foreign, J…un. 2.12.as over it's adverſary. A godly man moved with compaſſion lifts up his head, and overcomes the fear of being condemned in judgement. He can tender to God mercy, and melting-heartedneſſe, and thereby expect the ſame from him, as David did, Pſal 86.2. Preſerve my ſoul, for I am mercifull. Alphouſus King of Spain, was in great likelihood to have been made King of Romans: but loſt it to Richard of England: For being a great Mathematician (ſaith the Chronicler) he was drawing of lines, when he ſhould have been drawing his purſe;Daniel hiſt. of Eng fol. 174. and ſo fell from his high hopes. So doth many a man from his poſſibilities of heaven, by buſying himſelf about many things, and not attending the opportunites of love and good works. Joſeph made a gain of the famine, and bought up the land of Aegypt: ſo might we of the poor, and buy heaven. Not for any worth of the work: (for alas, what proportion? No more, ſurely, then betwixt a kingdome and a nut-ſhell: But) becauſe faithfull is he who hath promiſed, who alſo will do it, not to the half as Herod, but to the whole of his kingdome.