An Infallible Way to Fare Well, Chapter 44 – Chapter 45
CHAP. XLIV.
AND so much of the means enabling to this duty: Now of the ends we are to propound to our selves in the doing of it, wherein I wil be brief.
Fourthly, As our Alms or Works of mercy, should flow from faith, obedience, charity, mercy, unfeigned love; &c. which are proper onelyonly to true believers, and such as in Christ are first accepted; (because as a woman that abides without an Husband, all her fruit is but as an unlegitimate birth; So until we be marryed to Christ, all our best works are as bastards; and no better then shining sins, or beautiful abominations, as the Apostle telleth us, Heb. 11. 6. Rom. 14, 23.) So our aim and end must be, the glory of God, the good of our brethren, who are refreshed with our Alms, the adorning of our Profession with these fruits of Piety, the edification of others by our good example, the stopping of the mouths of our Adversaries, our own present good, both in respect of temporal and spiritual benefits, and the furthering and assuring of our eternal salvation; all which shews that howsoever any man may give gifts out of natural pity; yet onelyonly the Christian and godly man, can rightly perform this duty of Alms-deeds; for it is a good work; and there are none do good, but those that are good; neither is it possible that there should be good fruit, unless it sprung from a good Tree: Charity and Pride do both feed the poor; the one to the praise and glory of God, the other to get praise and glory amongst men; in which Case God will not accept, but reject a mans bounty. As when one sent a Present to Alcibiades, he sent it back again, saying, He sendeth these Gifts ambitiously, and it is our ambition to refuse them. The Hypocrite aimeth chiefly at his own glory and good, either the obtaining of some worldly benefit, or the avoiding of some temporal or everlasting punishment; or finally, that he may satisfie God's justice for his sins, make him, beholding unto him, and merit at his hands everlasting happiness.
But the Christian doth these works of mercy with great humility, remembring that whatsoever he giveth to the poor for Gods sake, he hath first received it from God, with all other blessings which he enjoyeth: In which respect when he doth the most, he acknowledgeth that he doth far less then his duty, and that with much infirmity and weakness; and therefore in this regard he humbly confesseth that his Almes are sufficiently rewarded, if they be graciously pardoned; the which, as it maketh him to carry himself humbly before God, so also meekly and gently towards the poore.
And indeed our axes, saws, hammers and chisels, may as well and as justly rise up and boast, they have built our houses, and our pens receive the honor of our writings, as we attribute to our selves, the praise of any of our good actions. And it were as ridiculous so to do, as to give the Souldiers honor to his sword; For of him, and through him, and for him are all things: to whom be glory for ever, Amen. Rom. 11. 36.
If we have any thing that is good, God is the giver of it; if we do any thing well, he is the Author of it, Joh. 3. 2. Rom. 11. 36. 1 Cor. 4. 7. & 11. 23. We have not onelyonly received our talents, but the improvement also is his meer bounty. Thou hast wrought all our works in us, saies the Prophet Isaiah, Chap. 26. ver. 12. We do good Works, but so much as is good in them, is not ours, but God's: We for these things, magis Deo debitor est, quam Deus homini; are rather debtors to God, then God to us. We cannot so much as give him gratias, thanks; unless he first give us gratiam, the grace of thankfulness. God gives not onelyonly grace asked, but grace to ask: We cannot be patient under his hand, except his hand give us patience. God must infuse, before we can effuse. The springs of our hearts must be filled from that ocean, before we can derive drink to the thirsty. For as the virtue attractive to draw Iron, is not in the Iron, but in the Adamant; so all our ability is of God, and nothing as our own can we challenge, save our defects and infirmities.
Whence that of Austin, Lord look not upon my Works, but upon thy Works which thou hast done in me, or by me; which indeed he does even to the amazement and astonishment of all that are wise and truly thankful: For (mark it well) first he gives us power to do well, and then he recompenceth and crowneth that work which we do well by his grace and bounty.
Bernard reports of Pope Eugenius, that meeting a poor, but honest Bishop, he secretly gave him certain jewels wherewith he might present him, as the custom was for such to do: So if God did not first furnish us with his graces and blessings, wee should have nothing wherewith to honor him, or do good to others. Of thine own I give thee, said Justinian the Emperor, borrowing it from the Psalmist, 1 Chron. 29. 14. The use whereof before we leave it, would be this: First hope we for, but challenge not a reward for our well-doing: yet not for it self, but for what Christ hath done for, and by us.
Let this be the temper of our spirits, when we do any duty; Do we the work, give God the praise. To us the use of his gifts; to him the thanks and glory for ever. Yea having received all we have from him, and done all that we do by him; what madness and folly is it, not to refer the glory and praise of all to him, as the Apostle argues, Rom. 11. 36. to which he adds, as an injunction; Whether ye eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10. 31.
O God, if we do any thing that is good, it is thine act, and not ours: Crown thine own work in us, and take thou the glory of thine own mercies.
God bestoweth upon us many indowments, to the end onelyonly, that we should imploy them to his honor, and best advantage that gave them us: For that he may be honored by our wisdom, riches, graces, is the onelyonly end for which he gives us to be wise, rich, gracious, Matth. 25. 27, 30 1 Cor. 12. 7. & 14. 26. Rom. 12. 6. Ephes. 4. 11, 12. Yea it is the onelyonly end for which we were created, Isa. 43. v. 7. & therefore it hath alwaies been the aim, end & mark which all the Saints have ever indeavoured to hit, though with several shafts; as the same beams are many, but the light one. For whereas the ignorant ascribe the effects and events of things to Fortune, the Atheist to Nature, the Superstitious to their Idols, the Politician to his plots, the Proud-man to his own power and parts, too many to second causes: in all these the Servants of God look higher, resolving all such effects to their first principle, Digitus Dei, the finger of God; ascribing to Him the praise, as I might abundantly shew from the Word, could I stand upon it: Yea, even Titus the Emperor when he was praised for a victory that he had got, made answer, That it proceeded from God, who made his hands but the instruments to serve him, as Josephus testifies. The Godly, as they do all by his power, so they refer all to his glory.
CHAP. XLV.
BUt the Worldling hath neither heart nor brain so to do, or once to cast an eye, or have the least aim at God's glory, even in their greatest undertakings; or whatever they either receive or do: but instead of giving glory to God, they take it to themselves, as Herod did, Acts 12. 23. ascribing the increase of their corn, wine and oyl, their honors, successes, &c. either to the goodness and sharpness of their Wit and skill, or to the greatness of their industry, or of their power and authority; saying with proud Nebuchadnezar, Is not this great Babel which I have built, by the might of my power? &c. Dan. 4. 30. Have not I got all these goods, victories, preferments, &c. my self, and by mine own wisdom and providence, which the Prophet calls, sacrificing to their own net, and burning incense unto their drag, Hab. 1. 16. Even as it fared with the children of Dan, Judges 18. who ascribed the honor of their success to their Idols. Or as it fared with Israel, God gave them sheep and Oxen, and they offered them up to Baal: He gave them Ear-rings and Jewels for their own ornament, and they turned them to an Idol: Yea, poor silly souls, they are like Swine, that feed upon Acorns, without ever looking to the Oake from whence they fell. Or the Horse that drinks of the Brook, and never thinks of the Spring. Christ rains down Mannah, they gather it and eat it, and scarce ever think from whence they had it; at least the thought of his blessings is out of their minds, as soon as the taste is out of their mouths. As but one of those Ten, that could lift up their voices for cure of their Leprosie, return'd with thanks when they were cleansed; so it is ten to one if any give glory to God: Luck, or wit, or friend, one thing or other still lies in their way, and takes up Christ's glory, and the thanks ere it can come at him. Customary fruition hath made men scarce think themselves beholding to God. But as he that having fed his body, and asswaged his hunger, and gives no thanks, steals his meat; so in all other things. In visible benefits, not to see the invisible giv…r, is great infidelity and blindness: and indeed, if any thing infallibly proves an hypocrite, it is when base ends are the first movers of good duties.
Now what I have spoken of good men in this point, I might shew of good Angels and glorified Saints in Heaven; yea of Heathens and Idolaters; yea I might add, that not to be thankful, nor to acknowledge what God our bountiful Benefactor, bestows upon, and does for us, is to fall short of the very brute Beasts: The Ox knows no Owner but man, and him he does acknowledg and love according to his capacity, Isa. 1. 3. And it's well known what strange things are recorded of Lyons, Dogs, Eagles; yea, how oft shall we see a Dog welcome home his Master, with all possible expressions of love and thankfulness, when perhaps his Wife entertains him with frumps and frowns: And certainly, had beasts the like knowledge with us, of their Maker, they would worship and serve him better then do their Masters; but for proof of this enough. Though indeed, if the very worst of men did but know and consider how they should pleasure themselves in being humble and thankful, they would use all their possible endeavours to that end; As most pleasant it is to God, and most profitable to us, both for the procuring the good we want, and for the continuance of the good we have.