A Christian Library

CHAP. IV.

Thirdly, The rarest of all remedies is Regeneration. As what saith holy David? Turn my heart unto thy Law, and not to covetousness, Psalm. 119.36. As if a man could not be covetous that sets his heart upon heavenly things; nor have any leisure to think upon good, so long as he is covetous. Let them seek after the earth says one, that have no right to Heaven: let them desire the present, who believe not the future.

As Regeneration is the best physic, to purge away melancholy : so likewise of covetousness. As may be seen in Zacchaeus, who before he met with Christ, knew nothing but to scrape; but so soon as Christ had changed his heart, all his mind was set upon giving and restoring, Luk. 19.8. He was as liberal in alms and restitution, when he was become a Convert: as possibly he was unjust and unmerciful, when he was an usurer.

And the like of all other sins. Paul was not a more hot and fiery enemy to Christ, when he was a Pharisee: than he was a shining burning, and zealous Preacher when he was an Apostle. When any man is born anew, (and better never be born, than not to be born again. ) there will be new virtues, arise in the room of old vices. Heretofore, thy soul hath been an Idolatrous Temple: if the Ark of God, that is his Holy Spirit, once enter into it, Dagon, that is the works of darkness, will down, and soon molder away: For both cannot stand together, 1 Sam. 5.3. especially covetousness will be chasheired. Yea God hath set Religion and covetousness, at such variance: that they cannot possibly reign, in one person. No man can serve God and Mam 〈…〉 not in him, 1 Joh. 2.15. Wherefore, as we desire to have peace in the end: let piety be our race. 'Twas Marcus Aurelius, his dying counsel to his Son Commodus: that if he would live quietly, he should live justly: if he would die peaceably, he should live uprightly.

Now if covetousness be once cashiered by Regeneration: have a man much or little, he will not be overmuch troubled at it.

The godly man hath sufficient, though he have no wealth: even as man in innocence was warm, and comely, though without clothing. A small thing unto the just man, is better than great riches to the wicked and mighty, Psal. 37.16. The reason is, the one hath his sight to see clearly his happiness, in having what is best for him, and is content to be poor in outward things, because his wealth and purchase, is all inward. The other by a just judgment of God, is so blind, that he cannot see when he is well; but thirsts so after other men's goods, that he takes no pleasure in his own. His heart is glued to the world, or rather to his wealth: and an object too near the eye, cannot be seen: yea be it but the breadth of a penny, it will hide from the sight, the whole half heaven at once. Covetousness is like the Albugo, or white spot in the eye: that dimmes their understandings, and makes fools even of Ahithophel's, leaving them never an eye to see withal, according to that of Moses, A gift blindeth the eyes, Exod. 23.8. And this for certain, could the covetous chu • l but see, what peace, and rest, and joy through contentation the godly man hath, at the same time when he can say with Peter, Silver and gold have I none: he would be also a suitor to godliness, that he might have the dowry of contentation. He would soon see, that it is much better to be poor than evil, that it is quieter sleeping with a good conscience, than in a whole skin : and that there is no comparison, between want with piety, and wealth with dishonesty.

As what canst thou say against it? thou hast abundance of all things, yet thou findest small peace, joy, or content in the world. Get but godliness, and thou shalt have true content of mind, great peace of conscience, together with joy in the Holy Ghost, and God's blessing upon all thou hast, or takest in hand: be thy condition in the world never so mean.

Thou hast hitherto like Satan, compassed the whole earth ; never thought of compassing Heaven: thou art as poor in grace and parts, as rich in revenues. Thy desires about this world, have been insatiable; but for heavenly things, a small scantling hath been thought enough. I believe that Christ died for me, I am sorry for my sins, I hope to be saved: this is sufficient, though thou dost all thy devotions more out of custom, than of conscience: as Simonides reports of Theodoricus. But wilt thou prove thyself wise ? wilt thou do thyself good indeed! the only way is to become godly. For godliness is great gain, if a man be content with that he hath, 1 Tim. 6.6. And this I may be bold to affirm, that if thou canst not say as Paul saith, I have learned to be content, godliness is not as yet come unto thine house. For the compa • ion of godliness, is contentation: which when she comes will bring you all things. Therefore as Christ saith, If the Son make you free: you shall be free indeed, John 8.36. So I say, if godliness make you rich: you shall be rich indeed. Otherwise, have you never so much, it will no more satisfy your desire, or quench your lust: than fuel does the flame. Yea as oil kindleth the fire, which it seems to quench: so riches come as though they would make a man contented, but they make him more covetous.

CHAP. V.

As see how insatiable men's desires are, of these transitory things by some examples. Give Alexander Kingdom after Kingdom, he will not rest till he have all. Yea giving credit to that opinion of Democritus, to wit, that there were worlds infinite, and innumerable: he even wept to think, that he was Emperor but of one only. And Croespis, the richest Prince that ever the world could boast of; thought he had not enough. Nemo miser, nisi comparatus. And • icinius being replenished, with almost infinite sums of gold and silver, was so far from being satisfied, that he even sighed for, and bewailed his poverty. Marcus Crassus a private Roman, worth eight hundred fifty and two thousands pounds; yet never thought himself rich enough; but was still as greedy, and griping as ever. Ahab hath a whole Kingdom, yet because he cannot have poor Nahotb 's vineyard, he goes into his house heavy and in displeasure, lies turning upon his bed, and cannot so much as eat his meat: all he hath will do him no good, 1 Kings 21.3, 4.

And the like might • e shewn of all other outward comforts: For suppose a man should have all he could wish, or desire, (as it is feigned of Apollonius, that he never asked any things of the gods in all his life, but it was granted him:) health, wealth, honors, pleasures, and the like: yet when he had enjoyed them but one whole day, he would not be contented, something he would still want, one thing or other would displease him; until God comes; and then he saith with holy David, My cup is full, the lines are fallen unto me in pleasant places, I have a goodly heritage, Psalm. 16.6. & 23.5. As the worldling is not satisfied with sin, so he is satisfied with nothing. Riches come, and yet the man is not pleased; Honors come, as an addition to wealth, and yet the man is not pleased: as it fared with Haman, who having reckoned up all the glory, promotions, riches, banquets, graces and favors of the King and Queen, respect of the Nobles, &c. yet he concludes that all is nothing, so long as Mordechai sits in the Kings gate. He had the homage of all knees but one, and was ready to burst for lack of that; he is miserably vexed, that all other men, did not think him so good, and great as he thinks himself.

Again, Pleasures come, and yet the man is not pleased: The lusts of the flesh are fulfilled by him, and yet he is not pleased: Liberty, outward peace, and the like, they all come, and yet the man is not pleased: until Christ comes, as he did to Zacchaeus: and then he hath more than enough, or then he desires, and therefore imparts, a great part of what he hath, unto others that have less.

CHAP. VI.

But to apply this to the present occasion. I would fain know, whether this be not thy case, that art an unmerciful rich man? Hast thou not all outward comforts, presenting themselves and their service to thee in great abundance? Yet they are to thee, and in thy account but miserable comforters. For though thy house be full, and thy shop full, and thy coffers full, and thy purse full, and thy pastures full, yet thy heart is still lank and empty, through an excessive desire of more: as if thy heart were without a bottom. Whereas, if thou wouldst but admit Christ into thy heart, (who now stands at the door and knocks, Revel. 3.20.) thou wouldst then need no more, who now needest everything: (even what thou hast in possession.) For he alone that fills Heaven and earth, can fill the soul. Nothing but the Trinity of Persons in that one Deity ; can fill the triangular concave of man's heart. Shew us the Father (saith Philip ) and it sufficeth, John 14.8. Nay show us but thy truth, (whereby Satan and our deceitful hearts may not so deceive us,) and it sufficeth, Dan. 9.13. When godliness comes, content follows it. What says Christ? Blessed are they that hunger and thirst after righteousness; for they shall be satisfied. Not they that hunger and thirst after riches, nor they that hunger and thirst after honor, nor they that hunger and thirst after pleasure, but they that hunger and thirst after righteousness: They shall be satisfied, and satisfied to the full, Mat. 5.6, &c. Thus is fared with S ^t Paul, who was able to say after his conversion, that which he nor any else could ever say before conversion, I have learnt in whatsoever state I am, therewith to be content. First he learnt godliness, then godliness taught him contentation; and is there any satisfaction like content? When Christ brought salvation to Zacchaeus, his mind was strangely altered: before he was all for getting, now he is all for giving. This was not the first day that he seemed rich to others, but this was the first day he seemed rich to himself. Riches bring contention, Godliness brings contentation. Gain hath often hurt the getters, piety and Godliness is profitable to all men, and for all things: 1 Tim. 4.8. Godliness is the most profitable thing in the world, because it maketh all things else profitable; And it is for want of Piety and Godliness, that the covetous man's riches no whit profit him. Godliness setteth such a glass before the eyes of them, that possess the same: that it will make a shilling seem as great as a pound, a Cottage thought as sumptuons as a Palace, a Plow seem as goodly as a Scepter ; so that he which hath but twenty pounds, shall be as merry as he who hath an hundred, and he who hath an hundred, shall be as jocond, as he who hath a thousand, and he who hath a thousand, shall be as well contented, and think himself as rich, as he who hath a million. Even as Daniel did thrive with water and pulse, as well as the rest did with their wine and junkets. Godliness is called by the Apostle great gain, 1 Tim. 6.6. And well it may; for it gains God, and with him his blessing upon all things else. He saith also, That bodily exercise profiteth little, but godliness is profitable for all things, 1 Tim. 4.8. But shall I show you in some Particulars, how gainful and profitable it is? and how it brings the blessing of God upon all, or rather all God's blessings upon him that is godly?

CHAP. VII.

The particular Benefits and Privileges of Grace and Godliness, above all worldly commodities, are innumerable; I will name only Nine, that you may the better remember them. There is nothing wherein men usually rejoice, but the godly more than find it in Christ.

First, Does any man desire or glory in Knowledge? In him are hid all the treasures of wisdom and knowledge, Col. 2.3. I desire to know nothing among you, but Jesus Christ, and him crucify • , 1 Cor. 2.2. This is eternal life, to know thee the only God, and whom thou hast sent, Jesus Christ, John 17.3.

Secondly, Does any man desire, or glory in Honor and Nobility ? Believers are more Noble than any other men, Act. 17.11. The righteous is more worthy than his neighbor, Prov. 12.26. & 28.6. The best Nobility, is the Nobility of Faith, and the best genealogy, the genealogy of good works. The only true greatness, is to be great in the sight of the Lord, as John the Baptist was, Luk. 1.15. Whence it is, that David thought it not so happy for him, to be a King in his own house, as a door-keeper in God's house. That Solomon preferred the title of Ecclesiastes, before the title of the King of Jerusalem. That Theodosius the Emperor, preferred the title of Membrum Ecclesiae: before that of Caput Imperii: professing that he had rather be a Saint and no King, than a King and no Saint. And that godly Constantine rejoiced more, in being the Servant of Christ: than in being Emperor of the whole world.

And indeed, God's servants, are the only worthies of the world: for Christ hath made them spiritual Kings, Rev. 1.6. So happy are they, as to have this high honor and dignity given them. Yea so soon as regenerate, we are made Sons to a King, 2 Cor. 6.18. Brothers to a King, Heb. 2.11. Heirs to a King, Rom. 8 17. Even to the King of glory, Joh. 17.22. Rom. 8.18. 2 Cor. 4.17. Nor are we his Sons only, but he accounts us his precious Jewels, Mala. 3.17. And reputes us his intimate Friends, Joh. 15.14, 15. Our Friend Lazarus, saith Christ, Joh. 11.11. O what an high and happy condition is this, for mortal men to aspire unto; that the God of Heaven should not be ashamed to own them for friends, that before were his cursed, and mortal enemies!

By nature we are like Nebuchadnezzar, no better than beasts grazing in the forest: but when grace once comes, we are like him restored to his reason, and high dignities, Dan. 4.29. to the end. Or like Manasseh, brought out of a loathsome Prison, to be King of Jerusalem, 2 Chron. 33.11, 12, 13.

Thirdly▪ Does any man glory in riches? Christ is an unexhoustable treasure, never failing, and of his fullness have all we received, Joh. 1.16. Nor are these transitory riches, (though these we have also when God sees them good for us: For riches and treasures shall be in the house of the righteous, Psal. 112.3.) but we have heavenly, and spiritual riches, that true Treasure, that is infinitely better than silver or gold, and more precious than Rubies, Pearls, or any the most precious stones. Yea it surpasseth all pleasure and prosperity, strength, honor or felicity. It is more sweet than the Honey and the Honey-comb; yea all the things thou canst else desire, are not to be compared to it. Length of days is in her right hand, and in her left riches and honor: Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life, to them that lay hold upon her: and happy is everyone, that retaineth her, as Job, David, and Solomon will insure you, Job. 28.13. to 20. Psal. 19.10. & 119.103. Prov. 3.14. to 19. & 8.10, 11. Eccles. 9.16. Yea lastly, Heaven itself, is made sure to every gracious soul for her Patrimony, Mat. 5.3. to 12. Now consider before we go any further, how poor a clod of earth a Manor is, how poor an inch a Shire, how poor a span a Kingdom, how poor a pace, or Acre the whole earth ; And yet how many have sold their bodies, and souls, and consciences, and Heaven, and eternity, for a few grains of this dust.

Only with Believers, it is otherwise, they consider that commodities, are but as they are commonly valued: And because transitory things in the next life, bare no value at all; and because there is not • ing firm under the firmament : They hold it very good coveting, what they may have, and cannot leave behind them. And though others most love, what they must leave, and think that money will buy anything, like foolish Magus, Act 8.18. Or the Devil, who presumed that this bait, would even catch the Son of God : Yet the wise and religious, can see no reason, why it should be so doted upon as it is. But

Fourthly, Does any one desire or glory in Liberty? Christ hath delivered us out of the hands of all our adversaries and enemies, Luk. 1.71, 74. As namely, from the Law, Gal. 5.18. Rom. 6.44. From sin, 1 Joh. 2.1, 2. From death, Joh. 8.51. & 5.24. And from the Devil, with all the powers of darkness, Heb. 2.14. Rom. 8.35. to the end. Or

Fifthly, Is it safety from fear and danger, that a man wishes for or desires? Let him become one of those little ones that believe in Christ ; then may he trust to a guard of Angels, Mat. 18.10. and be assured of God's protection ; without which a worm, or fly, may kill a man, with it no Potentate on earth can do it. As for Instance, When Valens the persecuting Emperor, should have subscribed an order for S ^t Bazils banishment: such a sudden trembling took his right hand, that he could write never a good letter, whereupon he tore the order for anger, and there was an end of the business. Laremouth Chaplain to the Lady Anne of Cleave, a Scotchman, being in Prison in Queen-Marie • days, it was said, as he thought, once, twice, thrice, Arise and go thy ways: whereupon▪ he arising from prayer▪ a piece of the prison wall fell down, and he escaped beyond the Seas.

CHAP. VIII.

Sixthly, Wouldest thou have God to prosper all that thou hast, or doest: then get grace to serve him, so shalt thou be blessed, in all places, and delivered from all temporal evils, as it is Deut. 28. Nor can it be other in reason. For, if when the Ark of the Covenant, (which was a sign of God's presence) was in the house of Obed Edom, then the Lord blessed him, and all his house: how much more shall that man be blessed? in whose heart even God himself, by his Spirit dwells; and by his grace, which is a more sure, and infallible sign of his presence then was the Ark. So that if thou beest wise, thou wilt more esteem of grace, and God's blessing accompanying it; than thou wouldest of Iasons Golden Fleece : or the great Chams Tree-full of Pearls, hanging by clusters.

Seventhly, Wouldest thou with all these, have all peace and joy? than get Grace and Holiness. For as the Unicorns horn dipped in the fountain, makes the waters which before were corrupt and noisome, clear and wholesome upon the sudden: so whatsoever estate grace and godliness comes unto, it saith like the Apostles, Peace be to this house, peace and happiness be to this heart, to this man, &c. That Regeneration is the only best Physic for melancholy, I can sufficiently evidence, out of fifty years experience. I most gladly acknowledge, that when I was in my natural condition, without the pardon of sin, and some assurance of God's favor: I seldom wakened in a morning, but my heart was as heavy as lead; as fearing an hell, after that purgatory: which since my heart was changed, I have not, I bless God, been acquainted with. An old Disciple of Christ, being asked the cause why he was ever such a merry man, answered: when I was a young man, I studied how to live well ; and when I became an old man, I studied how to die well ; and so desiring to seek God in this his Kingdom of grace, and hoping to see him in his Kingdom of glory, one day to me was better, than a thousand unto those, who weary themselves in the ways of wickedness, and destruction.

Now if grace and God's favor, brings such peace and joy: what fools are sinners? to deprive themselves of it. What mad men are Misers? As how do their hearts droop with their mammon? How do they weary and turmoil themselves, vex their spirits, torment their consciences, making themselves a very map of misery, and a sink of calamity? Whereas it is nothing so with the servants of Christ.

Perhaps at their first conversion, they are much troubled in mind, (though it fares not so with all) and conscience; for their long and grievous offending, so good a God ; but that sorrow is soon turned into joy, and abundantly recompensed. When the Angel had troubled the waters, in the Fool of Bethesda: then stepped in those that were diseased, and infirm ; and were healed. It is Christ's manner, to trouble our souls first, and then to come with healing in his wings. Yea the very tears of repentance are sweet: whereas the covetous man's heart, even in laughing is sorrowful, and the end of that mirth is heaviness, Prov. 14.13.

An evil life, sales Seneca, causeth an unquiet mind: for as the least moat in the eye, hinders the ease and sight of it; or as the least gravel in the shoe, hinders the traveler in his comfortable going ; or as the least bone in the throat, hinders our eating, and threatens to choke us: So the least sin in the soul unrepented of, hinders the peace, and joy, and hope thereof. But least (which is not likely) I should glut you with joy, observe with me

In the eighth place, That there is nothing can be wanting to a man, but grace and God's favor will more than supply it. When reverend Calvin was upbraided by the Papists, with the want of Children in marriage, he could answer; That is nothing, for God hath instead of such children, given me many thousand children, of far more excellent kind, and of nobler breed through the whole world. And surely a man shall see, the Noblest works and Foundations, have proceeded from childless men : which have sought to express the Images of their minds, where those of their bodies have failed.

CHAP. IX.

Ninthly, Godliness hath the Promises not only of this life, but also of that which is to come. The quintessence whereof consists in these two things; freedom from all pain, fruition of all pleasure, which is the purchase of Christ for his followers. For when he sits upon his Throne, he shall say unto them, and only to them: Come ye blessed of my Father, inherit the Kingdom prepared for you, from before the foundation of the world: where are such joys, as eye hath not seen, nor ear heard, &c. And are there any pleasures, like those at the right hand of God for evermore? Whereas to those, that have not had the grace, nor the wit to serve him; he shall say, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels. And is there any pain, like the separation from Christ, into everlasting and ever-flaming fire? Mat. 25.41. Think of this, you that prefer the service of sin and Satan, before that of our Savior's. Heaven you will confess to be best of all ; yet for Heaven you will use labor least of all. For I may boldly affirm it, your covetous man, takes more pains to go to hell; than do the godly to get to Heaven: he riseth early, and resteth late, and eats the course bread of sorrow ; and after a great deal of tedious and odious misery, goes to the Devil for his labor. But look to it, this will one day cost men dear: For it will be the very hell of hell, when they shall call to mind, that they have loved their sins, more than their Savior, or their own souls. When they shall remember, what love and mercy, hath been almost enforced upon them; and yet they would by all means, and that of free choice perish.

Now I might go on to other Particulars, yea I might almost be infinite in these things: but having said enough, to be thought too much: I will mention no more, only let me a little apply it. We see that the shadow, does not more inseparably follow the body : than all blessings follow grace. Bodily exercise profiteth little, but godliness it profitable unto all things, 1 Tim. 4.8. as having the Promises of the life present, and of that which is to come. Men talk much of the Philosophers stone, that it turneth copper into gold: of Cornucopia, that it had all things necessary for food in it: of the Herb Panace, that it is instead of all purges, and cureth all diseases: of the Herb Nepenthes, that it procureth all delights: of Vulcans Armor, that it was of proof against all thrusts and blows. Yea, Pliny speaks of no less, than three hundred and sixty benefits, that may be made of the Palme tree, if we will believe him. But whether these things be so or not, it much matters not: this I am sure of, that what they did vainly attribute to these rarities, for bodily and transitory good ; we may with full measure, and without any hyperbole, justly ascribe to grace and God's favor, for spiritual. So that Religion, Piety, and Holiness, are Mistresses worthy your service. Yea, all other Ar • es in the world, are but drudges to these. Fools may contemn them, who cannot judge of true intellectual beauty: but if they had our eyes, they culled not but be ravished with admiration of the same. And men truly wise, have learned to contemn their contempt, and to pity their injurious ignorance.

All which being so apparent, and undeniable: men's wisest and surest way were, as one would think, to become the Servants of God, and be as industrious after grace, as they have been after gold. For in common reason, who would eat husks with the Prodigal, when if he will but return home, he shall be honourably entertained, by his heavenly Father? have so good cheer and banqueting, hear so great melody, joy and triumph? Generally, men are very eager and industrious to get worldly wealth ; yea, no pains is thought too much for it: but where shall we find men thus eager after spiritual wealth, which alone can make them happy?

CHAP. X.

Objection: But will some say, How shall we obtain this happy condition? It is not so easy a matter to become gracious, and to gain the favor of God, as you seem to make it.

I Answer Yes, this may easily be helped, if thou hast a mind to it. For as when a man would have those things to be on his right hand, which are now on his left : it is but turning himself, and the work is done: so do but turn your affections from earthly things, to things celestial and heavenly ; the case will be so altered, that you will think yourself, as a blind man restored to sight, a mad man to his senses, a prisoner set at liberty, a beggar advanced to a vast estate, and as one vexed with an evil spirit, or troubled with a tormenting conscience, to such a blessed peace, as the world can neither give nor take away, John 14.27. As thus:

Would you quiet your clamorous conscience, that will not be friends with you, unless you be friends with God? The air is not so clear, when the cloud is dissolved by rain, as the mind is, when the clouds of our iniquities are dissolved by the rain, or tears of true repentance. These waters, are the red sea, wherein the whole Arm of our sins is drowned. As O the calm spirit of a godly man! his very dreams are divine.

When Ptolemy King of Egypt, had posed the Seaventy Interpreters in order, and asked the nineteenth man, what would make one sleep quietly in the night: he told him the best way was, to have divine and celestial Meditations, and to use honest actions and recreations in the day time. The godly man enjoys Heaven upon earth, peace of conscience, and joy in the Holy Ghost, 1 Thes. 1.6. Nor is joy less, when it is least expressed, (as it fares with grief ) but as the windows of the Temple were narrow without, but broad within; so is the joy of our hearts, greater than it does outwardly appear to the world.

Again, It is as false a slander as common, that when once a man embraceth Religion, farewell all joy and delight. For virtue hath neither so crabbed a face, nor so stern a look, as men make her. Pleasure is not gone, when sin is gone. It is not Isaac that is sacrificed, that is our laughter and mirth ; but the Ram, that is the brutishness of it. The soul of joy, lies in the souls joy. What says holy David? Be glad ye righteous, and rejoice in the Lord; and be joyful all ye that are upright in heart, Psal. 32.11. It was not the Eunuchs riches, nor honors, but his faith, which set him on his way rejoicing, Act. 8.39. In this rejoice not, (saith our Savior, ) that the spirits are subdued unto you: but rather rejoice, that your names are written in Heaven, Luke 10.20. Yea, there is even joy in grief, where the sorrow is for sin.

Besides, how can men partake of that fountain of joy, and rejoice not? He is no good Christian, that is not taken with the glory he shall have, and rejoice that his name is written in the Book of life. The worldly man hath joy in prosperity, the Child of God in adversity. The believing Hebrews suffered with joy, the spoiling of their goods, knowing that they had in Heaven, a better and more enduring substance, Heb. 10.34. Yea, let the worst that can come, they are still merry and joyful: as hath been observed in sundry of the Martyrs, who clapt their hands for joy, even in the midst of the flames. And reason good, when all things shall work to their good, that are good : and when the very draught, and abridgment of Heaven, is in every sanctified heart upon earth.

Then live religiously, and thou shalt both live and die comfortably: For live in grace, and die in peace, is a rule that never fails. Only this hinders our joy, our love to spiritual things is too defective; of worldly things too excessive. Earthly goods are earnestly and eagerly sought after; Heavenly not once thought upon. Much travel taken for the body, little or no care used for the soul. It would be otherwise, if with Paul at his conversion, they had those scales taken away from their eyes, by some godly Ananias, some faithful Minister of the Gospel : which during their natural condition, covers their eyes from seeing things spiritual. It is a sad thing to see, what fools men are, that walk according to the flesh ; and how they are gulled by the God of this world, and their own deceitful hearts. The covetous man is like a mad man, that loves and is immeasurably delighted, with the sight and jingling of those chains, wherewith he is fettered and tormented. He hugs them, (I mean his money) and adores them; and even makes them his god, that occasion him all his grief. But had he once tasted how good, and bountiful the Lord is, to those that set their delight on him, 1 Pet. 2.3. If he did grow in grace, and in the knowledge of our Lord and Savior Jesus Christ, 2 Pet. 3.18. If the Lord, would once incline his heart, unto his testimonies, and not to covetousness, Psal. 119.36. he should soon know and find, that things themselves are in the invisible world ; in the world visible, but their shadows only. That wicked men enjoy whatsoever they have, viz. wealth, honor, wisdom, pleasure, &c. but as it were in a dream. They dream they are rich, wise, happy, and the like; as a beggar may dream he is a King: Or one that is ready to starve, that he is richly furnished with all manner of meats and drinks : but when once he is awake, he finds himself grossly mistaken. All worldly happiness, hath its being only by opinion: whence S ^t Luke calls all Agrippa 's pomp, but a fancy, Act. 25.23. a mere conceit or supposition. The sweetness of sin, is but as the sweetness of poison: sweet only in the mouth, in the belly bitter and deadly. Stolen bread is sweet; sweet in the obtaining, bitter in the account and reckoning. Yea, this last dish, will spoil all the feast ; and make it but like a drop of pleasure, before a river of sorrow and displeasure: Whereas whatsoever the godly feel, is but as a drop of misery, before a river of mercy and glory.

CHAP. XI.

The way of Wisdom and Holinnsse, is the way of Pleasure, Prov. 3.17. As O that all covetous, miserly muckworms did but know, what pleasure is in the peace of conscience, which passeth all understanding, and the joy of the Holy Ghost ; what a sollace it is, to be the Son of God, an Inhabitant of Heaven ; to live by faith, amp;c. Then would they think it more worth, than all the worlds wealth, honor and pleasure, multiplied as many times as there be stars in the firmament : that anything, that everything, were too small a price for it. Then would they change these broken, wormeaten, and poisonful pleasures of sin, for the pleasures of God's House, of God's Spirit, and those other pleasures at God's right hand for evermore, Psal. 16.11.

God made the world of • aught, because men should set it at naught: as did the Apostle, (the better to prevail with others) who after he had been wrapped up into the third Heaven, reckoned of all earthly things, riches, honors, pleasures; but as dross and dung, in comparison of the knowledge of Jesus Christ, and him crucified. And what saith holy David, a man of a most brave and divine Spirit? I have had as great delight, in the way of thy testimonies, as in all riches. They are more to be desired than gold, yea, than fine gold; sweeter also than the honey and the honey-comb, Psal. 19.10. And again, How sweet are thy words unto my mouth? Psal. 119.103. This likewise was Io • s judgment, who affirmeth, That wisdom cannot be valued with the gold of Ophire, the precious Onyx, or the Sapphire. That the gold, and the crystal, cannot equal it; and that the exchange thereof, shall not be for jewels of fine gold. That no mention shall be made of corral, and pearls: for the price of wisdom is above Rubies, that the Topaas of Ethiopia, shall not equal it, neither shall it be valued with pure gold, Job 28.12. to 20.

Neither was this the case only of Paul, and David, and Job, and such like Champions in grace, but every Believer finds the same in some measure. They can truly say unto God with the Prophet Jeremiah, Thy Word was unto me the joy and rejoicing of my heart, Jer. 15.16. They meet with Christ himself in his Word and Ordinances, where is also the water of Regeneration, the wine both of consolation and compunction; the bread of life, the oil of gladness, the honey-comb of grace, the milk of the Gospel, &c.

But how unlike to these, are natural men? Natural fools indeed: who esteem not at all of Heavenly treasures, spiritual enjoyments, or riches of the mind. There is a mighty difference between David's or Paul's spirit, and the spirit of these Salvage Swine, whose only delight is, to root in the earth: Who are only pleased and taken with the music of their money ; in that they are altogether unacquainted, with soul-comforts, and heavenly enjoyments. As acorns were thought very good, until wheat was found out: and bread, before Manna came. But had they tried both estates, as Believers have done, they would find that content (the poor man's riches,) were far sweeter than desire, (the rich man's poverty:) and that the ones wisdom, and spiritual treasure, will bring them to those joys, that neither eye hath seen, nor ear heard, neither hath ever entered into the heart of man to conceive, 1 Cor. 2.9. while the wisdom and wealth of these stupefied worldlings, if they take not heed, will bring them to those endless miseries, that cannot be expressed, nor conceived by any heart, were it as deep as the Sea. And yet these forsooth, repute themselves, and are reputed, the wisest of men. But pitifully do they err in everything, that are not instructed by the Word and Spirit. The natural man, receiveth not the things of the Spirit of God: for they are foollishnesse unto him, neither can he know them, because they are spiritually discerned But he that is spiritual, discerneth all things, 1 Cor. 2.14, 15. which is a text or lesson worthy to be learned, of all that are in their natural estate. O that they would but seriously ponder the words! For then they would see, that simple or shallow honesty, will prove more profitable in the end, than the profound quick-sands of craft and policy : Then their neglect would not be most in that, wherein their care should be the greatest. But the world hath always had a mean and base esteem of Christ himself, and therefore no marvel, if they esteem so little of his grace and Spirit. The Gadarenes preferred their Swine before him; the Jews, Barabbas; Judas, thirty pieces of silver : whereas S ^t Paul wanted words to express how he valued him, and therefore breaks off with O the depth! Rom. 11.33. Neither can Christ, or indeed the meanest saving grace that he bestows upon his, be valued with ten thousand worlds.

But hear another reason why miserable muckworms are so transported with earthly trash, which the godly so little regard. A main cause is this; Men of the world, as they know not what the riches of the mind means, so they have no hope of a better life after this. This is all their Heaven, and here they have all their portion, they are like to have, Psal. 73.12. Deliver my soul from the wicked, (saith David ) from men of the world, who have their portion in this life: whose bellies thou fillest with thy hid treasure; their children have enough, and leave the rest of their substance to their babes, Psal. 17.14. But my teeth shall not water after their dainties. Woe be to you that are rich, (saith our Savior ) for ye have received your consolation, Luke 6.24. All here, none hereafter: and hereupon they covet riches, and honors, and pleasures so excessively, and insatiably. Nor can it be otherwise in reason; for nothing but the assurance of heavenly things, makes us willing to part with earthly things. Neither can he contemn this life, that knows not the other. But this is the privilege of Piety; The rich man, hath not so much advantage of the poor in enjoying, as the religious poor hath of the rich in leaving. Neither is the poor man, so many pounds behind the rich for this world, as he may be talents before him for the world to come. So that there is no learning this art, without being religious: For you will be covetous, until you be gracious. And during the time of your greediness, you shall never be satisfied; because happiness is tied to goodness, by the chain of Providence

CHAP. XII.

Now if thou wouldest become godly in good earnest; if thou wouldst have this change wrought in thee, and have thy affections so altered, as to find more sweetness in spiritual things, than ever thou hast done in thy worldly enjoyments, be sure to begin at the spring head, I mean thy heart. This is God's own counsel to the men of Jerusalem, Ier. 4. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy wicked thoughts remain with thee? verse. 14. It is idle and to no purpose, to purge the channel, when the fountain is corrupt. Had Elisha cast the salt into the brooks and ditches, the remedy must have striven against the stream, to reach up to the springs: Now it was but one labor in curing the fountain. Our heart is a well of bitter venomous water, our actions are the streams: in vain shall we cleanse our hands, while our hearts are evil. Whence the Apostle orderly bids us, first be renewed in the spirit of our minds, and then let him that stole, steal no more, Ephes. 4.23, 24, 28. But alas, how many are there that set the cart before the horse, and begin to change their lives, before their hearts? but if we shall be advised so to do, it is not advisedly. It is most ridiculous, to apply remedyes to the 〈…〉 skillful Physician, that when the headache is caused by the distemperature of the stomach, would apply outward remedies to the head, before he had purged the stomach, where lies the matter that feeds the disease. To what purpose is it, to crop the top of the weeds, or lop off the boughs of the tree, when the root and stalk remain in the earth? Cut off the sprig of a tree, it grows still, a bough, an arm, still it grows; lop off the top, yea saw it in the midst, yet it will grow again; stock it up by the root, then (and not till then) it will grow no more.

Great Cities once expunged, the Dorpes and Villages will soon come in of themselves. Wherefore, as the King of Syria said unto his Captains, Fight neither against great nor small, but against the King of Israel, 1 Kings 22.31. So especially we must set ourselves, against our mother and Master sin: the King being caught, the rest will never stand out. The heart is originally evil, that is the treasure and storehouse of wickedness.

As in generation, so in regeneration: Cor primum vivit : life begins at the heart. Yea, the heart is the first in our Creation, which is formed ; the first by reason of our fall by sin, which is deformed ; and the first in our regeneration that is reformed. And whensoever God does savingly shine upon the understanding, he giveth a soft and pliable heart. For without a work upon the heart by the Spirit of God, it will follow its own inclination to that which it affecteth, whatsoever the judgment shall say to the contrary. That must first be reformed, which was first deformed.

Out of the abundance of the heart (saith our Savior ) the mouth speaketh, Mat. 12.34. Yea out of the abundance of the heart, the head deviseth, the eye seeth, the ear heareth, the hand worketh, the foot walketh. A man may apply his ears, and his eyes, (as many blockheads do) to his Book, and yet never prove Scholar: but from that day, which a man begins to apply his heart unto wisdom, he learneth more in a moment after, than he did in a year before ; nay, than ever he did in all his life. As you see the wicked, because they apply their hearts to wickedness, how fast they proceed? how easily, and how quickly they become perfect Swearers, perfect Drunkards, cunning Deceivers, &c.?

The heart is like the fire, which kindleth the sacrifice, 1 Kings 18.38. And indeed, if the tongue, or the hand, or the ear, think to serve God without the heart, it is the irksomest occupation in the world. But as the Sun riseth first, and then the beasts arise from their dens, the fowls from their nests, and men from their beds: so when the heart sets forward to serve God, all the members will follow after it; the tongue will praise him, the foot will follow him, the ear will attend him, the eye will watch him, the hand will serve him, nothing will stay after the heart, but everyone goes like Handmaids after their Mistress. Such as the heart is, such are the actions of the body which bringeth forth good things: and an evil man, out of the evil treasure of his heart, bringeth forth evil things, Matth. 12.25. Therefore as Christ saith, Make clean within, and all will be clean, Matth, 35.25, 26. So see your hearts be sincere and single, and then all your actions will be holy to the Lord. If we would be rid of noisome fowls, the only way is to destroy their nests in every place. A vain and lost labor it is, to stop the current of a stream, if you go not to the fountain. Whence it is that God saith, Give me thine heart, Prov. 23.26. As though he would teach us the pleasantest, and easiest way to serve him, without any grudging, or toil, or wearisomenesse. As let but the heart be changed, and we shall attend the Ordinances, and perform all duties with delight, cheerfulness and alacrity. Whereas to a carnal heart, holy duties, as fasting, praying, hearing, is so tedious and irksome, that it thinks one Sabbath, or Fast-day, more tedious and burdensome, than ten holy days, as their consciences will bear me witness. Whereas the gracious soul, is more delighted therewith, than his body with a well relished meal. Touch but the first link of a chain, and all the rest will follow: so set but the heart a going, and it is like the poise of a clock, which turns all the wheels one way: such an oil is upon the heart, that it makes all nimble and current about it: but without the heart, all is mute and dumb. As the tongue will not praise, because the heart doth not love ; the ear doth not hear, because the heart does not mind ; the hand does not give, because the heart does not pity ; the foot will not go, because the heart hath no affection. All stay upon the heart, like the Captain that should give the onset. Nor is any service we can do accepted, without the heart and affections flowing thence. Therefore David's prayer is, Create in me a new heart, and renew a right spirit within me, Psal. 51.10. The Scribes and Pharisees, did fast, and watch, and pray, and hear, and read, and give, and do all that we can do: and yet Christ rewarded all their works with a woe, because they wanted a good heart, and true affections flowing thence. They honored God with their lips, but their hearts were far away from him. Whence he also calls them hypocrites, Mark. 7.6. The Disciple that betrayed Christ, heard as much as the Disciples that loved him.

CHAP. XIII.

But here (least I should be mistaken) let me join to what hath been said, and what shall be further said by way of caution : Expect not that this should be done by any power of thine own: for except God give thee repentance, and removes all impediments that may hinder, thou canst no more turn thyself, than thou couldst at first make thyself. We are not sufficient of ourselves to think, much less to speak, least of all to do that which is good, 2 Cor. 3.5. We are swift to all evil, but to any good immovable. We can lend no more active power to our conversion, than Adam did to his creation, than the Child doth to his conception, than the dead man to his raising from the grave. 〈…〉 16.14. the ears of the Prophet to hear well, Isa. 50.4. the eyes of Elisha's servant to see well, 2 Kings 6.17. and the lips of David to speak well. Bid a man by his own strength, do the least good, or bear the least trouble: you may with as good success, stand in the street, and bid a chained prisoner come out of his dungeon. S ^t Paul before his conversion, could do as much, as the best accomplished moralist of them all; his words are, If any man thinketh, that he hath whereof he might trust in the flesh, much more I, Phil. 3.4. Yet when he speaks of his doing, or suffering, he showeth that it was because the love of God, was shed abroad in his heart, by the holy Ghost, which was given him, Rom. 5.5. Of himself he could do nothing, though he were able to do all things, through Christ, and by the Spirits assistance, who strengthened him, Phil. 4.13. Man is like an Organ-pipe, that speaks no longer then wind is blown into it. Wherefore as when David came to fight with Goliath, he cast away Saul's armor: so let us in this case, cast away all trust and confidence in ourselves, and only set forward in the Name of the Lord God of Israel. If we trust to our own resistance, we cannot stand: we cannot miscarry, if we trust to his.

Yet this is to be considered, that God does not work upon us as upon blocks, and stones, in all and every respect passive : but converts our wills, to will our own conversion. He that made thee without thyself, will not justify, nor save thee without thyself: Without thy merit indeed, not without thine endeavor. When those deadly waters were healed by the Prophet, the outward act must be his, the power God's: he cast the salt into the spring, and said, Yhus saith the Lord, I have healed these waters, there shall not be from thence, anymore death or barrenness. Elisha was the Instrument, but far was he from challenging ought to himself.

Wherefore be sure to use that power, which Christ shall give thee, and then my soul for thine, he will not be wanting on his part. And amongst other thine endeavor, exercise Prayer: Omit not to beg of God, for the grace thou wantest, and praise him for what thou obtainest. Abhor to attribute, or ascribe ought to thy doing: trust only to Christ's obedience ; in whom, only what we do is accepted, and for whom, only it is rewarded.

Now you are to know, that as no Sacrifice was without Incense: so must no service, be performed without Prayer. And Prayer is like the Merchants Ship, to fetch in heavenly commodities. It is the Key of Heaven, as S ^t Austin terms it; and the Hand of a Christian, which is able to reach from earth to Heaven ; and to take forth every manner of good gift out of the Lord's Treasury. Whatsoever ye shall ask the Father in my Name, (says Christ ) believing, he will give it you, John 16.23. Matth. 21.22, Unto fervent Prayer, God will deny nothing. It is like Saul's Sword, and Jonathan's bow, that never returned empty. Like Ahimaaz, that always brought good tidings. It is worth the obse • ving, how Cornelius his serious exercise of this duty of Prayer, brought unto him first an Angel, then an Apostle, and then the Holy Ghost himself. Hast thou then a desire after that happiness before spoken of, seek first, to have the assistance of God's Spirit, and his love shed abroad in thine heart by the Holy Ghost? Wouldst thou have the love of God, and the assistance of his Spirit, ask it of him by Prayer? who saith, If any of you lack in this kind, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him, James 1.5. Wouldst thou pray that thou mayest be heard? Ask in faith, and waver not; for he that wavereth, is like a wave of the Sea, tost of the wind, and carried away, Vers. 6. Wouldst thou have faith? be diligent to hear the Word preached ; which is the sword of the Spirit, that killeth our corruptions, and that unresistable Cannon-shot, that battereth and beateth down all the strong holds of sin and Satan, Rom. 10.17. Unto him therefore, that is able to do exceeding abundantly, above all that we can ask or think, I commend thee.

CHAP. XIV.

Lastly, For conclusion of this point, Wouldst thou be a contented and Happy man ? then strive to be a Thankful man: and when God hath the fruit of his mercies, he will not spare to sow much, where he reaps much. Wouldest thou become thankful? then bethink thyself what cause thou hast, by calling to mind and considering, what God and Christ hath done for thee. As first, That he is the Author of thy natural life: For in him we live, and move, and have our being, Act. 17.28. Secondly, Of thy spiritual life: Thus I live, says Paul, yet not I now, but Christ liveth in me, Gal. 2.20. Thirdly, Of thy eternal life, 1 Joh. 1. He is the way, the truth, and the life, John 14.6. The resurrection, and the life, John 11.25.

Or more particularly thus: In the first place, He gave us ourselves, and all the creatures to be our servants ; yea, he created us after his own Image, in righteousness and holiness, and in perfect knowledge of the truth, with a power to stand, and forever to continue in a most blessed and happy condition; and this deserves all possible thankfulness. But this was nothing in comparison. For when we were in a sad condition; when we had forfeited all this, and ourselves: when by sin we had turned that Image of God, into the Image of Satan, and willfully plunged our souls and bodies into eternal torments; when we were become his enemies, mortally hating him, and to our utmost fighting against him, and taking part with his only enemies, ( Sin and Satan ) not having the least thought or desire of reconcilement, but a perverse and obstinate will to resist all means tending thereunto; He did redeem us, not only without asking, but even against our wills: so making of us (his cursed enemies) servants, of servants sons, of sons heirs, and coheirs with Christ, Gal 4.7. Here was a fathomlesse depth, a wonder beyond all wonders!

2. But that we may the better consider what an alms or boon God gave us, when he gave us his Son: Observe, that when neither Heaven, Earth, nor Hell, could have yielded any satisfactory thing, besides Christ that could have satisfied God's justice, and merited Heaven for us, then, O then! God, in his infinite wisdom and goodness, did not only find out a way to satisfy his Justice and the Law, but gave us his Son, his only begotten Son, his only beloved Son out of his bosom: And his Son gave himself to die, even the most shameful, painful, and cursed death of the Cross to redeem us; That whosoever believeth in him, should not perish, but have everlasting life, John 3.16. The very thought of which death, before he come to it, together with the weight and burden of our sins, put him into such an Agony in the Garden, that it made him to sweat, even drops of blood. A mercy bestowed, and a way found out, that may astonish all the sons of men on earth, and Angels in Heaven ! Wherefore, O wonder at this, you that wonder at nothing! That the Lord should come with such a price to redeem our worse than lost souls, and to bring salvation to us, even against our wills. The Lord Jesus Christ being rich, for our sakes became poor, that we through his poverty might be made rich, 2 Cor. 8.9. Even the eternal God would die, that we might not die eternally; O the deepness of God's love! O the unmeasurable measure of his bounty! O Son of God ! who can sufficiently express thy love? Or, commend thy pity? Or, extol thy praise? It was a wonder, that thou madest us for thyself, more that thou madest thyself man for us; but most of all, that thou shouldest unmake thyself, that thou shouldest die to save us.

3. And which is further considerable, It cost God more to redeem the world, than to make it. In the Creation he gave thee thyself ; but in the Redemption he gave thee himself. The Creation of all things cost him but six days to finish it; the Redemption of man cost him three and thirty years. In the Creation of the world. he did but only speak the word; in the Redemption of man, he both spake and wept, and sweat, and bled, and died, and did many wonderful things to do it: Yea, the saving of one soul single, is more and greater than the making of the whole world. In every new creature are a number of Miracles, a blind man is restored to sight, a deaf man to hearing, a man possessed with many Devils dis-possessed ; yea, a dead man raised from the dead, and in everyone a stone turned into flesh, in all which God meets with nothing but opposition, which in the Creation he met not with.

What shall I say? God of his goodness hath bestowed so many and so great mercies upon us, that it is not possible to express his bounty therein; for if we look inward, we find our Creators mercies; if we look upward, his mercy reacheth unto the Heavens ; if downwards, the earth is full of his goodness, and so is the broad Sea; if we look about us, what is it that he hath not given us? Air to breathe in, fire to warm us, water to cool and cleanse us, clothes to cover us, food to nourish us, fruits to refresh us; yea, Delicates to please us, Beasts to serve us, Angels to attend us, Heaven to receive us; And which is above all, 〈…〉 we turn our eyes, we cannot look besides his bounty; yea, we can scarce think of anything more to pray for, but that he would continue those blessings, which he hath bestowed on us already. Yet we covet still, as though we had nothing, and live as if we knew nothing of all this his beneficence.

God might have said before we were formed, Let them be Toads, Monsters, Infidels, Beggars, Cripples, Bond-slaves, Idiots, or Mad men, so long as they live, and after that Castawayes forever, and ever: But he hath made us to the best likeness, and nursed us in the best Religion, and placed us in the best Land, and appointed us to the best, and only Inheritance, even to remain in bliss with him forever; yea, thousands would think themselves happy, if they had but a piece of our happiness. For whereas some bleed, we sleep in safety; others beg, we abound ; others starve, we are full fed ; others grope in the dark, our Sun still shines ; we have eyes, ears, tongue, feet, hands, health, liberty, reason, others are blind, deaf, dumb, are sick, maimed, imprisoned, distracted, and the like ; yea, God hath removed so many evils from us, and conferred so many good things upon us, that they are beyond thought or imagination. For all those millions of mercies that we have received from, before, and since we were born, either for soul or body, even to the least bit of bread we eat, or shall to eternity, (of which we could not well want any one) Christ hath purchased of his Father for us, and yet God the Father also, hath of his free grace, and mercy given us, in giving us his Son; for which read Psal. 68.19. & 145.15, 16. & 75.6, 7, Yea, God is many times working our good, when we least think upon him: as he was creating Adam an help meet for him, when he was fast asleep. And as much do we owe unto God, for the dangers from which he delivereth us: as for the great wealth and dignities whereunto he hath always raised us.

CHAP. XV.

But the better to illustrate, and set out this Love; it will be good to branch it out into some more Particulars. As

First, Call to mind all these external, inferior, earthly and temporal benefits ; as that your being, breathing, life, motion, reason, is from God. That he hath given you a more noble nature, than the rest of the creatures; excellent faculties of mind, perfection of senses, soundness of body, competency of estate, seemlyness of condition, fitness of calling, preservation from dangers, rescue out of miseries, kindness of friends, carefulness of education, honesty of reputation, liberty of recreations, quietness of life, opportunity of well-doing, protection of Angels.

Then rise higher to his Spiritual favors, though here on earth; and strive to raise your affections with your thoughts. Bless God, that you were born in the light of the Gospel, for your profession of the truth, for the honor of your vocation, for your incorporating into the Church, for the privilege of the Sacraments, the free use of the Scriptures, the Communion of Saints, the benefit of their prayers, the aid of their counsels, foot-steps of Faith, Hope, Love, Zeal, Patience, Peace, Joy, conscionableness, for any desire of more.

Then let your soul mount highest of all, into her Heaven, and acknowledge those Celestial Graces ; of her Election to Glory, Redemption from Shame, Death, and Hell, of the Intercession of her Savior, of the Preparation of her Place ; And there let her stay a while, upon the meditation of her future Ioyes.

This or the like do, and it will teach you where to beg blessings when you want them, and whom to thank when you have them. For as the Sea is that great Cistern, to receive the confluence of all waters : as first from that large and vast pond, water is derived into all parts of the earth, by veins and springs, those springs run into rivers, and those rivers empty themselves again into the Sea : so all blessings come from God, and all praises must be returned to him.

If we have anything that is good, God is the giver of it. If we do anything well, he is the Author of it. God is Alpha, the fountain from which all grace springs ; and Omega, the sea to which all glory runs. All blessings come from him, like so many lines from the center to the circumference: therefore we must return all praises to him, like so many lines from the circumference to the center, Rom. 11.36. 1 Cor. 10.31. His wisdom he communicates, and his justice he distributes; and his holiness he imparts, and his mercy he bestows, &c. 1 Cor. 1.30, 31. but his glory he will not give to another, Isai. 42.8.

But this is not all; yea, what can we think of, that can be thought sufficient, to render unto the Lord our God, so good and gracious, in way of thankfulness for all these his mercies? For in reason hath he contrived so many ways to save us ; and should not we take all occasions to glorify him? Hath he done so much for us, and shall we deny him anything that he requireth of us, though it were our lives, yea our souls ; much more our lusts? We have exceeding hard hearts, if the blood of the Lamb cannot soften them: stony bowels, if so many mercies cannot melt them. Was Christ crucified for our sins? and should we by our sins crucify him again?

Now the meditation of what God and Christ hath done for thee, will wonderfully inflame thee with the love of God, and thy Redeemer ; and withal make thee abhor thyself, for thy former unthankfulness. It will make thee break out into some such expression as this, Praised be the Lord, even the God of our salvation, who loadeth us daily with benefits, Selah, Psal. 68.19. The eyes of all wait upon thee, and thou givest them their meat, in due season; thou openest thine hand, and fillest all things living of thy good pleasure, Psal. 145.15, 16. To come to promotion, is neither from the east, nor from the west, nor from the south: but God is the Judge, he maketh low, and he maketh high, Psal. 75.6, 7. And so of all other mercies and deliverances.

He that confers a Benefit, upon a grateful nature, robs him of his liberty, and self also: and in one and the same act makes him a vassal, will make us to direct all our thoughts, speeches, and actions to his glory, as he hath directed our eternal salvation thereunto.

But to help and further you herein, if you be willing so to do, take these few Directions.

First, Let these things be never out of the minds, memories, and mouths of those whom Christ hath done thus for. O let us (I say) remember, as we should never forget! Si totum me debeo pro me facto, quid jam reddam pro me refecto, saith holy Bernard. If I owed my whole self unto thee, for giving me myself in my creation: what have I left to pay for giving thyself for me to so cruel a death, to procure my Redemption, which was not so cheap as my Creation? Great was the benefit that thou wouldst create me of nothing ; but what tongue can sufficiently express the greatness of this grace, that thou didst redeem me with so dear a price, when I was worse than nothing? We are full of thy goodness: O let our hearts run over with thankfulness! Yea, let so many of us, as have either heart or brain, in the next place say, O Lord, What is man that thou art so mindful of him? Psal. 8.4. And O man, what is God that thou art so unmindful of him? And then conclude with, What shall I render unto thee, O Lord, for all these thy benefits? but love thee my Creator, and Redeemer, and become a new creature. I will serve thee, O Lord, by the assistance of thy grace, because thou hast given me myself: but much more honor thee, because thou hast given me thy Son Christ.

Nor can any man in common reason meditate so unbottomed a love, and not study and strive for an answerably thankful demeanure. If a friend had given us but a thousand part of what God hath, we should heartily love him all our lives, and think no thanks sufficient, but to him that hath given me all things, I have scarce given so much as thanks. Yea, I have striven to multiply offenses against him, and to make them as infinite in number as his blessings.

Thirdly, The continual meditation of what God hath done for thee, will make thee do, what thou art able for him again. For did God and Christ, do all this for us? and shall we do nothing for him again? Like favors, require like gratitude.

This then, should at least make us part with our nearest, dearest, and sweetest darling sins, to serve him in righteousness and holiness every day, every hour, all the days of our lives. Even every sin; for what sin should be so dear to us, as God's only Son was to him? Do we then for God's sake not spare our dearest sin ; when God for our sakes, did not spare his dearest Son.

Yea, what a brutish and barbarous unthankfulness, and shame were it, that God should part with his Son, and his Son with his own precious blood for us, and we not part with our sinful lusts, and delights for him?

Fourthly, Hath Christ done all this for us, his servants, so much, and so many ways obliged unto him? let us do what we are able for him again. 1. Let us be zealous for his glory, and take his part when we see or hear him dishonored. Nor can there be any love, where there • no zeal, saith Augustine. Well-born Children are touched to the quick, with the injuries of their Parents. And it is a base, vile, and unjust ingratitude in those men, that can endure the disgrace of them, under whose shelter they live. 2. Let us seek to draw others after us, from Satan to Him. 3. Do we all we can, to promote his worship and service. 4. Take we all good occasions to publish to others, how good God is; and what he hath done for us. 5. Let us wholly ascribe all the good we have, or do to free grace; and give him the glory of his gifts, employing them to our Masters best advantage, 6. Let us (that we may express our thankfulness to him) show kindness to his Children, and poor members, who are bone of his bone, and flesh of his flesh, Ephes. 5 30. 7. Abhor we ourselves for our former unthankfulness, and our wonderful provoking of him. 8. Hearken we unto Christ's voice, in all that he saith unto us; and express our thankfulness by our obedience. Yea, all this let us do, if we do it but for our own sakes: For what should we have, if we did thus serve Christ, who hath done all these things for his enemies neglecting and dishonoring him?

CHAP. XVI.

But thou wilt say, What can we do for God, or for Christ?

I Answer, We cannot properly benefit God, nor add to his fullness. They can add no good to him, that have all their good from him. The Ocean is never the fuller, though all the rivers of the world, flow into the same: So, What is God the better, for our praises or performances, to whom (in that he is infinite) nothing can be added? If we be righteous, our righteousness may profit the sons of men; but what can we give unto him? or what receiveth he at our hands? Can the Sun receive light from a candle? What profit does the Sun receive, by our looking upon it? We are the better for its light, not it for our sight ; or at all prejudiced by our neglect. A shower of rain that waters the earth, gets nothing to itself: the earth fares the better for it. Lord (saith David ) our well-doing doth not at all extend unto thee; but to the Saints that are on the earth, and to the excellent ones in whom is all my delight, Psal. 16.2, 3. Yea, if we could give him our bodies and souls, they should be saved by it, but he were never the better for them. It is for our good, that he would be served, and magnified of us.

True, as the Ocean daynes to take tribute of the small brooks, and accepts that in token of thankfulness, which was its own before, it being the maintainer of the rivers streams: Or as Joseph accepted of his Brethren's small gifts, albeit he had no need of them, Gen 43.15. So does God accept of our free-will offerings, and bountifully rewards them, Phil. 4.18. Yea, if in impolying our Talents, we aim at his glory, and the Churches good, he doubles them, Matth. 25.21, 22, 23.

Nor does God look for such glory, or service from us, as he is worthy to receive, but as we are able to give. Our praises and performances, are not sins; yet they are not without some touch of sin. Duties and infirmities, come from us together: but Christ parts them, forgiving the infirmities, and receiving the praises and performances. They are full of weaknesses, yet does not he except against them for their imperfections. He takes them well in worth, though there be no worth in them: and vouchsafes them a reward, which had been sufficiently honored with a pardon.

Neither can we hurt, or take away anything from him: For if we be wicked, our wickedness may hurt a man like ourselves; but what is it to him, Job 35.7, 8. Yet nevertheless, we may do many things, which he accounts and rewards, as done to himself; of which I will give you one in special, and I pray mind it.

Though we can do nothing for Christ himself, he being now in Heaven : yet we may do much for his poor members, those excellent ones whom David speaks of Psalm 16.2, 3. which Christ accounts all one, as if it were done to himself, as appears by many express testimonies. When I was an hungered, ye fed me; when I was naked, ye clothed me; when sick and in prison, ye visited me, &c. For in as much as ye did it unto one of these little ones, that believe in me, ye did it unto me, Matth. 25.34. to 41. He that giveth unto the poor, lendeth unto the Lord, Prov. 19.17. And many the like which I have formerly cited.

CHAP. XVII.

Now, do we love Christ? or would we indeed express our thankfulness to him, for what we have received from him? Or do we desire to do something again for Christ, who hath done and suffered so much for us? here is a way chalked out unto us, which he prefers before all burnt-offerings and sacrifices, Mark. 12.33. When David could do the Father Barzillay no good, by reason of his old age: he loved, and honored Chimham his son, 2 Sam. 19.38. And to requite the love of Jonathan, he shown kindness to Mephibosheth. So if thou bearest any good will to God, or Christ, whom it is not in thy power to pleasure; thou wilt show thy thankfulness to him, in his Children and poor members: who are bone of his bone, and flesh of his flesh, Ephes. 5.30. Is our Jonathan gone? yet we have many Mephibosheth’s: and he that loves God for his own sake, will love his Brother for God's sake. Especially when he hath loved us (as it were) on this condition, that we should love one another, John 15. This is my Commandment, (says Christ ) that ye love one another, as I have loved you, Vers. 12. And greater love than his was, cannot be, Vers. 13. And until we consider, how infinitely good God hath been unto us: we can never show any goodness towards our Brethren. We must know, he hath given us all we have: before we will part with anything for his sake.

God in the beginning, had no sooner created the Heavens and the Earth, but he said, Let the Earth bring forth grass, the Herb yielding seed, and the fruitful tree yielding fruit, &c. Gen. 1.11, 12. So when he hath by his Word and Spirit, created us anew, he commands us to be fruitful in the works of Piety, and Charity, Col. 1.10. And the river of Charity, does always spring, from the fountain of Piety. Faith is as the leads, and pipes, to bring in: and Love, is as the cock of the cunduit, to let out. And what availeth the one without the other? What avileth it, my Brethren, (says S ^t James ) though a man saith he hath faith, when he hath no works, (that is, works of Charity) can the faith save him? For if a Brother, or a Sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, warm yourselves, and fill your bellies; notwithstanding ye give them not those things, which are needful for the body: what helpeth it? Even so the faith, if it have no works, is dead in itself, James 2.14. to 18. A just man lives by his faith, Hab. 2.4. Heb. 10.38. and others live by his charity. Pure Religion, and undefiled before God, even the Father, is this: to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world, James 1.27. Love is the fulfilling of the Law, Rom. 13.10. and Faith is the fulfilling of the Gospel, Act. 13.39. & 16.31. 1 Thes. 4.14. 1 John 3.23. A Christian in respect of his faith, is Lord over all, 1 Joh. 5 4. & 2.14. in respect of his love, he is servant unto all, Gal. 5.13. Faith is the mother grace: by it we are justified, Luk • 7.47, 50. Gal. 3.8. our hearts are purified, Act 15.9. our persons are accepted, and our souls saved, Ephe. 2.8, 9. Luke 18.42. Yet in many respects, love is preferred before it: as 1 Cor. 13.13. Now abideth Faith, Hope, and Love, even these three; but the chiefest of these is Love. So that what the diamond is among stones, the Sun among Plaenets, and gold among metals, such is Love among the graces. Love will make us to have public spirits, resembling the Moon, which borroweth her light from the Sun, that she may convey it to all the inferior creatures; takes from the Sea, that she may give to the lesser rivers. It will enforce us to practice, what the Apostle exhorts unto, Phil. 2. Look not every man on his own things, but every man also of the things of other men: let the same mind be in you, that was e • en in Christ Jesus, &c. Vers. 4, 5, 6. It will make us remember them that are bound, as if we were bound with them, and them that are in affliction, as if we were also afflicted in the body, Heb. 13 3. Which is but reason. As m • ist not thou thyself be in affliction or want? and wouldest not thou in thy need, be relieved? Why then shouldest not thou know it reason, to do to others, as thou wouldest have them do to thee? We ought to love our neighbor as ourselves, Levite. 19.18. but how do we so, if we take not care for them, as we do for ourselves? There is nothing that any one doth, or endureth, but any other may: We are all liable to the same common misery, if unsustained. Therefore insult not over him that is cast down; but let it make thee humble, thankful and compassionate: because it is a goodness not our own, that makes the difference, though pride will scarce believe it. The proudest he cannot say, this or that shall never befall me. Who can say (says Menander ) I shall never do, nor suffer this or that? For that we go not the round of others sins, or punishments, it is neither our goodness, desert, policy, or power preventing, but from those lines of gracious Providence, from God's preventing, and preserving mercy. Doubtless he had been counted a prating fool, that should have told Haman, he should have held Mordecai's stir up▪ much less have changed preferment with him. That Mordecai should be lifted up into Haman's favor at Court, and Haman should be exalted to that fifty cubits eminency above ground, in Mordecais room. But go we on.

Love will cause us to open our hands unto such as are in want; and lend or give them sufficient for their need, as God commands, Deut. 15. 8. It will make us of Job's spirit, who would not eat his morsels alone, but invited the fatherless to eat with him, Job 31.17. It will make a man love his enemies, and do good for them, that do hurt to him, Luke 6. 35. Yea, if need so require, as in a famine, or common persecution ; it will make us sell our possessions and goods, and distribute them to all, as everyone hath need, as did the Christians in the Primitive Church, Acts 2.44, 45. And lastly, which is above all; It will make a man to lay down his life for the brethren ▪ 1 John 3.16. Whereas he that hath not this Christian grace, feels, and is sensible of common calamities, just so much as appertains to his own private estate & interest, and no more. It is the want of compassion, that takes no compassion of others wants. Yea, this is an argument, that the love of God is not in us, 1 John 3.17. Whatsoever we think, or say, it is not at all in us, John 3.14, 15.17.

CHAP. XVIII.

Again, It's impossible that he who hath love should be ungrateful▪ Mary Magdalene had received much, and this made her love much: and loving much, she thought nothing too much to bestow, even upon the most remote members of Christ, to express her thankfulness, Luke 7.38. And the like of Naaman, when Elisha had done that great cure upon him; whose hands were no less • ull of thanks, then his mouth. Dry and barren profession of our obligation, where is power to requite are unfit for noble and ingenuous spirits. And so of Jacob; If (saith he) I come again unto my fathers house in safety, then shall the Lord be my God, and this stone which I have set up as a pillar, shall be God's house; and of all that he shall give me, I will give the tenth unto him again, Gen. 28.21, 22. And Hannah, who vowed a vow, and said, O Lord of Hosts, if thou wilt look on the trouble of thine hand-maid, and remember me, and not forget thine hand-maid, but give unto thine hand-maid a man Child; then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head: and she did it accordingly, 1 Sam. 1.11.27, 28.

An ingenuous disposition cannot receive favors without thoughts of return. Behold thou hast been careful for us (says Elisha to the Shunamite, ) with all this care: what is to be done for thee? wouldst thou be spoken for to the King, or to the Captain of the Host? what is there to be done for thee ? And when he understood that a son was the only thing she wanted and desired, her husband being old, he obtained of the Lord to fulfill her desire, 2 Kings 4.13. to 17. Both Christ, and the Angels, the Prophets and Apostles were wont to be very beneficial guests to their hosts, and hostesses, and ever paid a bless • ng for their entertainment. Elias requited his hostesse with a supernatnrall provision: He gave also her own, and her sons life to her for his board. Yea, in that woeful famine, 1 King. • 7. He gave her, and her son, their board for his house-room. Yea, it is storied of Pyrrhus an Heathen, that he did exceedingly grieve, for that a friend of his happened to die, before he had required his many favors.

Those hearts that are truly thank • ull, delight no less in the repayment of a good turn, then in the receipt: and do as much study, how to show their fervent affections for what they have received, as how to compass favors when they want them. Their debt is their burden, which when they have discharged, they are at ease, and not before. Resembling Homer, who never forgot to requite a benefit received, nor could be at rest, until he had done it.

CHAP. XIX.

Nor can there be a better sign of true love, and • ound amendment, then that we can be content to be losers by our repentance. Many formal penitents have yielded to part with so much of their sin, as may abate nothing of their profit. It is an easy matter to say, (yea and think what they say to be true) that they love God and Christ. There is no Dives among us, but he thinks scorn to be charged with the want of love. What, not love God? But ask his conscience the next question; What good hast thou done for his sake? No he can remember none of that, no goodness, no works of mercy or charity hath come from him all his life long But know this thou wretched rich miserly muckworme, that though • artbound to perform these works of mercy to the poor, both ou • of duty, and thankfulness to him, who hath given thee thyself, and all that thou hast. Yea, if thou beest not a mere beast, or block: When thou beholdest them (the poor I mean) behold how thou art beholding to Him, that suffered thee not to be like them. Hath God given thee all things, and dost thou then think it a great matter to give him back something? especially seeing thou givest him but of his own, as David gladly acknowledged, 1 Chr. 29.14. For shame consider of it, and let thy conscience make answer to what I shall ask thee, what can be more equal and just then to give a little unto him, who hath given all unto us ? especially seeing he hath granted unto us the use only of what we possess, reserving still the chief propriety unto himself, and to spare something unto the poor, out of our abundance at his request, who hath not spared to give unto us his only begotten, and dearly beloved son; that by a shameful death he might free us from everlasting death and condemnation, and purchase for us eternal happiness. Yea in truth, what madness is it to deny, being requested, to give at his appointment some small portion of our goods? who by his own right and authority may take all. And what senseless folly were it to turn away our face from him, when he asketh in the behalf of the poor, some earthly and momenta • y trifles, from whom we expect as his free gift, Heavens felicity, and everlasting glory.

CHAP. XX.

But to drive home this duty to men's consciences, see further what cause we have to extend our liberality to the relief of Christ's poor members; For here I shall take occasion to slide into a discourse, which in the Title page 1 durst not once mention, as well knowing how averse most men are, and how desperately most rich men's hearts are hardened against the poor; whereof ile only give you an instance.

Some six years since, having taken no small pains in composing the Poor's Advocate in eight parts, I printed the first two of them with these words in the front; That it is an incomparable favor to the rich, that there are poor to accept of their Charity, had they the Wit to know it. This they no sooner read but their bloods would rise, saying; We must be beholding to the poor to accept of our charity, we'l see them hanged first. An expression more sit for a Cannibal, then a Christian : And certainly such men had need to look to it in time: for of all men in the world, they shall have judgment without mercy, that are so miserably unmerciful. And I would wish them, to take heed of turning the deaf ear to Christ, when in his members he cries to them for mercy: lest Christ turns the deaf ear to them, when they (being in far greater need) shall cry to him for mercy.

Again, (which is worth the observing) when the said two parts took so with the good, that provision was made, & a way thought upon that to every rich man in the Nation, there should be one of them, freely given for the poor's good, by the Clerks of every Parish, they (I mean some of them) so abused their trust, that the donor was forced to withdraw his hand: whereby both Rich and Poor, might sustain no little loss, the one in their souls, the other in their purses. For it is well known that a person of quality upon the reading of it, sent in many hundred pounds to the our parishes, to be be bestowed by the Church-Wardens upon their poor. If any shall think I wrong Parish Clerks, let them but ask the Clark of Lawrence Church, whether the then Reverend Pastor, did not deliver him five and fifty of those Books, with the names of five and fifty rich men in that parish, together with a great charge to deliver them into every of their hands. And whether he did not most perfidiously and sacrilegiously barter them away to the Book Women for other Books, instead of giving them to the parties. And this (for ile mention no more) I acquaint the woe • ld with, as tendering the good of his soul, more then that of his honor, for I have done in private what lies in me, to make him sensible of the crime, but he is the more obstinate.

Now that I have taken occasion to shroud the Remains of the poor's Advocate, under the notion of how to become happy here and hereafter, these are my reasons.

First, Bounty to the poor, is the most proper means, tending to happiness. And secondly, it is very probable, that many will read or hear thus far, under this notion (whether out of curiosity or self ends) and having heard hitherto, will be willing also to hear me a few words in behalf of the poor, (which is of no less concernment) when otherwise they would have heard neither of both. Now such as have read the two first parts of The Poor's Advocate, may remember, that I have dispatched these six heads. 1. The necessity of the duty. 2. The persons of whom it is required. 3. They to whom it must be performed. 4. What. 5. How. 6. How much we are to give.

In the other six parts, I intended to have treated, 1. Of the time when we a • e to give. 2. Of the means enabling to it. 3. Of the ends to be propounded in it. 4. Of the impediments that hinder it. 5. Of the remedies or encouragements. And 6. Of the Uses. But finding that it would have been as welcome to the parties concerned therein, as water into a ship, I will only give you a few gleanings out of them: In which also I will more respect the weight and benefit of the matter, then the order of handling: that so I may couch all, within a little compass.

CHAP. XXI.

Touching the grounds, reasons, and inducements, which may move men to be bountiful and beneficent to the poor, with which I will begin: they are so many, that only to name them all, would by worldlings be thought too much. Wherefore I will only nominate such, as every wise man (even out of self love) will allow for weighty. And therein be as brief as possibly I can in running them over.

1. If in some good measure we perform this duty, if we deal our bread to the hungry, bring the poor that are cast out into our houses; and that seeing them naked, we cover them, as it is Isaiah 58.7. God hath promised and given it under his hand, that it shall go well with us in our estates, and that we shall be no losers by it, but he will surely pay it us again, Ecc. 11.1. Luke 6.38. Matth. 6.4. And lest any should be discouraged, from performing these duties, because he is able to give but a little: he assureth us, that whosoever giveth a cup of cold water unto a Disciple in the name of a Disciple he shall in no wise lose his reward, Matt. 10.42. And that because this reward is not grounded upon the excellency and merit of the work, but upon God's righteousness and truth, in fulfilling his promises, according to that Heb. 6.10. For God is not unrighteous, that he should forget your work and labor of love; which ye have shown toward his name▪ in that ye have minstred to the Saints, and do minister ; Whereby he implieth that it is no more possible, that those who in love and obedience, have exercised themselves in these works of mercy, should lose their reward, then that God himself should lose his righteousness. And the wise man telleth us, that he who hath pity on the poor, lendeth unto the Lord, and that which he hath given, he will repay again, Prov. 19.17. Neither in reason can it be otherwise, for if mercy and bounty be in God, as an inexhaustible & everspringing fountain, and in us as a little stream that floweth from it, how is it possible that our small and shallow rivulets of mercy should flow to our Neighbors, and that the everlasting spring of God's mercy and goodness should be dry unto us? or how should the stream flow and the fountain and well • ead be dried up ? Yea let us assure ourselves, that we cannot faster (in a wise and discreet manner) empty ourselves of these waters of God's blessings, for the satisfying and quenching of the poor man's thirst, and relieving of his wants: but we shall again be replenished from the fountain of all goodness; and if like kind Nurses, we let these dear Children of God suck the breasts of our bounty, for their comfort and nourishment : that which is thus spent will again be restored: whereas if we churlishly refuse to impart, and communicate this milk of God's blessings, it is the readiest way to have it quite dried up.

Neither are we to imagine that if we be careful in feeding Christ, that he will be careless in feeding us. That he will deny us meat who hath given us his precious blood. That he will suffer us to want earthly trifles, who hath provided for us heavenly riches. Let such more then heathenish diffidence, be far from us, who profess ourselves to be of the household of Faith. Is it not he (as Hannah speaketh) that maketh poor, and maketh rich ; that bringeth low, and lifteth up. Do we enjoy all things through God's blessing? And can we think to keep our riches, by disobeying his commandment? Indeed the contrary we may well expect, according to that, Prov. 11. There is that scattereth, and is more increased; but he that spareth more then is right, shall surely come to poverty, verse. 24. And it is but just, if God deny thee thy daily bread, if thou deniest him the crumbs.

And thus it apppeareth, that by giving to the poor, we shall be no losers. But this is not all; For

CHAP. XXII.

Secondly, we shall not only receive our own again, but it shall be with great increase. Yea, if the Word of God be true, there is not a more compendious way to thrive and grow rich, then by being bountiful to the poor: But that bounty is the best and surest way to plenty, and that it is so far from weakening a man's estate, or bringing him to want and poverty, that it is the only means to keep us from it, and to bring plenty and abundance. I have largely and plentifully proved (if you remember) in Chapter the 30. of The best and surest way to become rich: And I heartily wish, that the Reader would perule the same: For it is the most piercing and pathetical Chapter of all the parts, and should methinks exceedingly whet on those that are greedy of gain, to put the same into practice, and make them bountiful in doing these works of mercy, and not think themselves losers thereby; but rather to conclude as a merciful man once did; The more I give, the more I have. As what Husbandman does not reckon more of his seed in the ground, then of that in his Barn or Garner? And shall we be such Atheists, as to trust the ground, and not God?

Yea, let us be so far from grudging these Alms to the poor, when we have fit occasion, that we do them with joy and thankfulness unto God, that he hath given us so fit an opportunity of sowing our seed, that so we may reap a fruitful harvest. For what husbandman would not readily and cheerful • y hearken to one, who should offer him fertile and fruitful land, ready prepared, and manured, to sow his seed in, with a faithful promise, that he should reap the whole crop for his own use, and benefit? But thus God dealeth with us, when he giveth us opportunity of relieving the poor: Yea, in truth much better and more ability, for he gives us even the seed also we sow with; and whereas, if a man should freely receive of another, Land to sow his seed in, yet he were not sure of a fruitful harvest: For many accidents usually happen, which cut off the hopes of the most skillful Husbandman, as Frosts, and Mildewes, worms and locusts, tares and weeds, too much wet, or too much drought may destroy the corn, though the seed were never so good: or when it is ready for the sickle, the enemy may come and reap it ; but if we sow these seeds of our beneficence, believing God's promises, and hoping for a happy harvest: we shall never fail of our expectation, because God who is infinite in power and truth, having promised a fruitful crop, no outward accident is able to hinder it.

But lest what hath been said should not be sufficient to prevail with men to be merciful to the poor, let them hearken to, and mind well the many other reasons and inducements that propound themselves, and then I doubt not, but they will if wise, do good to others, if it be but to do a greater good to themselves. For of all other graces, the grace of charity and bounty, hath the most primest promises of reward, to us and ours, both here and hereafter, of which I will mention some.

CHAP. XXIII.

Thirdly, God hath further promised to confirm, strengthen, and continue, as well as increase his prosperous and flourishing estate, and that in sundry places of scripture already cited and elsewhere. He is gracious and full of compassion, he showeth favor and lendeth, he hath given to the poor, &c. And what shall be his reward? Wealth and Riches shall be in his house, he shall not be moved forever: his righteousness (aye and his riches too, as is implied in the close) shall endure forever, he shall be in everlasting remembrance, he shall not be afraid of evil tidings, his he • t is fixed trusting in the Lord, his horn shall be exalted with honor, Psal. 112.1. to 10. All grace shall abound towards him, that he always having all sufficiency in all things, may abound to every good work, and hold out to the end, 2 Cor. 9. He deviseth liberal things, and by his liberallity he shall stand, Isa. 82.8. He draws out his soul to the hungry, and comforteth the afflicted: therefore his light shall rise in obscurity, and his darkness shall be as the noon day; and the Lord shall guide him continually, and satisfy his soul in draught, and make fat his bones, he shall be like a watered garden, and like a spring of water whose waters fail not: and they that shall be of him, shall build the old waste places, he shall raise up the foundations of many generations, and he shall be called the repairer of the b • each, the restorer of paths to dwell in, Isa. 58.6. to 13. And the like Pro. 28.27. He that giveth unto the poor, shall not lack : And so Psalm • 7.25. I have been young, and now am old, y •• have I not seen the righteous forsaken, nor his seed begging bread: and why so? He is ever merciful and lendeth, and his seed is blessed, as it follows in the next verse, and in the next to that; He that dies good sh •• l dwell forever more, Verse 2 • . He shall not be forsaken, but the Lord will preserve him forever, Verse 28. He shall inherit the Land, and dwell therein forever, Vers. 29. and a great deal more to the same effect, Verse 31, 33, 34, 37, 39, 40. See more Ier 17.25. Psal. 1.3. and 31.10. Job 1.10. which are all pregnant places, and full to the point in hand. But I may not stand upon it; Only read these Scriptures and remember them.

Fourthly, he shall be blessed in his person, and that many ways: yea the benefits and blessings, temporal, spiritual, and corporal, for soul and body, which God hath promised to bestow upon the merciful, for a reward of their bounty, are infinite, of which observe with me these few.

First, touching corporal benefits and blessings. Blessed is he saith the Psalmist, that considereth the poor, the Lord shall deliver him in the time of trouble, he will keep and preserve him all • ve, he shall be blessed upon the earth, and not delivered unto the will of his enemies, Psalm 41.1, 2, 3. Great privileges! but to these are added, Isa. 58▪ If thou draw out thy soul to the hungry, then shall thy health spring forth speedily, &c. verse 7.8. But admit the merciful man be long sick God will preserve him alive, strengthen him upon the bed of languishing; yea make all his bed in his sickness, the Lord will stir up the feathers under him, his soul shall be at ease, and his body sweetly refrashed, mercy shall be his cordial or pillow of repose, until he be raised up again, Psalm 41.1. to 11.

CHAP. XXIV.

But see how God hath rewarded many particular persons for this most excellent virtue. Abraham in his old age was blessed with an Isaac, a godly son and heir, a glorious type of the worlds Redeemer, and entertained Angels by his hospitality: yea the Son of God, the Lord of Angels, as Sinesius observes. The Shunam • te that entertained the Prophet Elisha, received above a Prophets reward ; namely the promise and gift of a son when she was old, and the raising of him to life when he was dead, and the restoring of her house and land, lost in her long absence for the famine, 2 Kings 4 and 8. Chapters. Rebekah got so good and great an Husband by her hospitality, as Chrysostom observes. Lot was honored with the entertainment of Angels, and preserved alive with his whole family from the destruction of Sodom by his hospitality. The Widow of Sarepta was blessed with a miraculous increase of her meal and oil, with the preservation of her family in the time of famine; & with the resurrection of her son, by her relieving the Prophet in his banishment, 1 Kings 17. Revell or Jethro (for it is the same man under two divers names) as Calvin proves upon Exod. 2. for this, was rewarded with such a son in law as Moses, and by him better instructed in the true worship of God. Publius the chief man of the Island Melit • , by entertaining St. Paul and his companions g • t his father healed of a f • aver, and of a bloody flux, Acts 28.8. It is likewise storied of Stephen King of Hungary, and of Oswald King of England, that their right •• nds d • d never put • efie because so much exe • c • sed in relieving the n • cessities of 〈…〉

Again Fifthly, It bringeth the blessings of God upon all we have, or do: And we know that the blessing of God in effect is all, and does all, Thou shalt surely give to thy poor Brother, and thy heart shall not be grieved when thou givest unto him: because for this thing, the Lord thy God shall bless thee in all thy work and in all that thou puttest thine hand to, Deut. 15.10. And the like Prov. 22.9. Luke 14.14. It were endless to name the particulars, wherein God hath promised to bless the merciful, see only Isa. 58. Psal. 112. Prov. 10. and 22. Chapters, 2 Chron. 31.10. Deut. 14 28, 29. Ezek. 44.30. Or turn to Luke 11. and there you shall see, that as fasting sanctifieth the body, and prayer the soul ; so Alms does sanctify the substance. Give alms of those things which ye have (says our Savior) and behold all things shall be clean unto you, ver. 41. Its not spoken without a behold. But,

CHAP. XXV.

Sixthly, The merciful man shall be no less blessed in his name and credit, he shall be had in honor and reputation: according to that Prov. 14. He that oppresseth the poor, reproacheth him that made him; but he honoreth him that hath mercy upon the poor, ver. 31. And to this accords that of the Psalmist, he hath dispersed, 〈◊〉 hath given to the poor, his righteousness endureth forever his horn shall be exalted with honor, Psalm 112.9. And so Proverbs 10. His memorial shall be blessed, Verse 7.

And of this I might give you sundry examples, and pregnant. As Rachab, Gaius, Job, The Centurian, Boas, Cornelius, and Mary: as how did our Savior value and honor Mary's bounty? (though so slighted by him that was a thief, and carried the bag, into which he would have had it come) when he commanded it should be spoken of to her honor, wheresoever the Gospel should be preached throughout all the world, Matth. 26.13, But experience sufficiently proves, that a liberal and bountiful man, shall have all love and respect with men, all good repute and report, both living and dead: Nor is this so light a blessing as many deem it, for what says the wise man? The memorial of the just shall be blessed: but the name of the wicked shall rot, Prov. 10.7. Yea a good name, is better then a sweet ointment: and to be chosen before great riches, Prov. 22.1. yea, then life itself.

B • iefly, for conclusion of this point, let this be the use : when the poor at your gates ask their daily bread, they highly honor you, yea after a sort they make you God's: therefore by your bounty & liberality, show yourselves at least to be Christians, to be men. Secondly, such as have by this divine virtue obtained a good report: let it provoke them as much to excel others in doing good, as they do excel them in hearing thereof. For I hold this a sure rule, He is of a bad nature to whom good report and commendations are no spur to virtue, but he is of a worse disposition, to whom evil report and blame, is no bridle and retentive from vice, which made Tully so wonder at the strange perverseness of Antony : whom neither praise could allure to do well, nor yet fear of infamy and reproach deter from committing evil. But,

CHAP. XXVI.

Seventhly, the spiritual blessings and benefits which accompany these works of mercy, and thereby accrue to the soul even in this life: as they are inestimable, so they are innumerable, I will nominate so many as may satisfy, and not cloy.

First, it is the only means to have the soul prosper, kept safe and preserved, Psal. 86. Preserve my soul (saith David ) for I am merciful. Verse 2. The liberal soul shall be made fat, and he that watereth shall also be watered himself, Prov. 11.25. The merciful man doth good to his own soul, Verse 17.

Secondly, it is rewarded with illumination and conversion, The two Disciples that went to Emmaus, were rewarded with illumination, for entertaining our Savior as a stranger, Luke 24.45. Whence St. Austin observes, that by the duty of Hospitality, we come to the knowledge of Christ. Loe saith St. Gregory, the Lord was not known while he spake, and he vouchsafes to be known while he is fed. And then St. Albone the first Martyr, that ever in England suffered death for the name of Christ, was converted from Paganism to Christianity by a certain Clark, whom he had received into his house, fleeing from the persecutors hands.

Thirdly, works of mercy are infallible signs of a lively faith ; whereby we may prove it to ourselves, and approve it unto men. I am. • .18. which fruits, if our faith bear not, it is dead, & not a living body, but a carcass that breatheth not, verse 26. They are signs of a lively faith, for no man easily parteth with his worldly goods to these uses, unless by faith he be assured that he shall have in lieu of them heavenl • y and everlasting treasures. The merciful man is ever a faithful man.

Fourthly, it testifies our unfeigned repentance, whereof it is that Daniel saith to Nebuchadnezzar; Wherefore O King, break off thy sins by repentance, and thine iniquities, by showing mercy unto the poor, Dan. 4:27. The which Zacchaeus practiced, Luke 19. For no sooner was he converted unto God, but to testify his unfeigned repentance, he giveth half his goods unto the poor, Verse 8.

Fifthly giving much, is an infallible sign that many sins are forgiven us: as our Savior speaketh of the woman, Luke 7.47.

Sixthly, by it we may know ourselves to be the children of God 1 John 3.14. Yea and others may also know it, John 13.34, 35. And hereby we know the unmerciful to be none of God's children: • or the Father of Mercies hath no children but the merciful.

Seventhly, it is said that Obadia feared God greatly: for when Jezebel destroyed the Prophets of the Lord, he took an hundred Prophets and hid them by fifty in a cave, and he fed them with bread and water, 1 Kings 18.3.4. Therefore it is a sure sign of the fear of God.

Eighthly, they are undoubted signs of our love towards God. When as we so love the poor for his sake, as that we be content to spare somewhat, even from our own backs and bellies, that we may the more liberally communicate unto their necessities. But this a wicked man will never do: the only loves the Lord is 〈◊〉 did 〈◊〉 only 〈…〉 riches by him; Or as Saul loved Samuel, to gain honor by him. True they will say they love God, and perhaps think so too: but let them say what they will, if unmerciful, I will never believe against Scripture, that they love God whom they have not seen: that love not their brother whom they have seen; if we love him, we will love one another, 1 John 4.20, 21. If any man (says the Apostle ) have these worlds goods, and seeth his Brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 1 John 3.17. And as they are manifest signs of our love to God, so also of our love towards our Neighbors: when as we carry ourselves in all Christian bounty towards them, as unto Children of the same Father, and members of the same body: suffering with them in their wants ; through compassion and fellow-feeling, and rejoicing with them in their fullness and prosperity. Hereby we know that we love the brethren: because our hearts and hands are open to them, for love is bountiful. For otherwise it is but an unprofitable, counterfeit, and hypocritical love, to make show of kindness and compassion in word, and to perform nothing in deed; as Saint James plainly affirmeth, James • :15. But that this alone is the best touchstone, to show the sincerity and truth of our love; many places demonstrate, as 2 Cor. 8.8, 24. 1 John 3.18.

CHAP. XXVII.

And as our Almesdeeds are a sign of our love to God and our Neighbor • : so the quantity of our alms, (respect being had to the proportion of our estate) is a sign of the quantity of our love, for he loveth but little, that having much, giveth but a little; and contrariwise, his heart is in • lamed with fervent love, who hath it inflamed with bounty towards his poor brethren: the extension of our love towards them, being the true touchstone of the intention of our love towards God. And as a great tree with many and large branches is an undoubted sign of a root proportionable in greatness: and a small shrub above the ground, plainly showeth that the root also is small which is under it: so is it with our Almesdeeds which spring from it. For if we be bountiful in Alms, we are plentiful in love ; if we be slack in giving, we are cold in loving: but if we be utterly defective, in bringing forth these excellent fruits, then it is a manifest sign that this grace of love is not rooted in us, 1 John 3.17.

Ninthly, It is an evident demonstration that we have saving knowledge and spiritual wisdom : for the wisdom that is from above, is full of mercy and good fruits, James 3.17. Otherwise we are not wise, our wisdom descends not from above, but is earthly, sensual, and devilish, Verse 15.

Tenthly, By these works of mercy, we make our calling and election sure, for if we do these things we shall never fall as St. Peter speaks, 2 Pet. 1.7, 8, 10. And St. Paul infers, Col. 3. Put on as the elect of God, holy and beloved, the bowels of mercy and kindness, Verse 12. Which makes him in another place call charity a never failing grace, 1 Cor. 1.8. And a little af • er, he useth these words; Now abideth, Faith, Hope, and Charity, these three, but the greatest of these is Charity, Verse 13.

Eleventhly, This is a duty which undoubtedly must justify the truth of our religion, or else condemn us as hollow hearted, and swayed by hypocrisy, James 1. This is pure religion, and undefiled before God, to visit the fatherless and widow in their affliction, Verse 27. O that this lesson would enter home into everyone of our hearts, before we go out of our houses. For men may cry up this side, and cry down that; but of all the three, the Priest, the Levite, and the Samaritan ; none but the Samaritan (that shown mercy to him that was fallen into the hands of thieves, was wounded, and stripped of his raiment,) was justified and approved of by our Savior, Luke 10.36, 37.

And indeed God so highly prizeth, and esteemeth mercy and the works wherein it is exercised towards the poor: that he preferreth them before the outward acts of religious duties. Hosea 6.6. I desired mercy and not sacrifice : that is rather then sacrifice; This is the oblation which he chiefly requireth, yea, if we but look Micah 6. we shall fi • d that God esteemeth it more, or above all sacrifices and burnt offerings, were it thousands of rams, and ten thousand rivers of oil, Verse 6.7. He hath shown thee O man, what is good, and what the Lord requireth of thee: to do justly, to love mercy, and to walk humbly with thy God, Verse 8 Finally these works of mercy, are not only an odor of a sweet smell, and a sacrifice acceptable and well pleasing to God : (as the Apostle speaks, Phil. 4.18.) But also such an oblation, as if we offer unto God with a lively faith, the use of all the creatures shall be clean unto us: according to that of our Savior, Luke 11.4 • . See more Heb. 13.16. Isa. 58.6, 7, 8. James 1.27. And this is a Twelfth benefit.

CHAP. XXVIII.

Thirteenthly, another no small benefit that we have thereby is, by our bounty towards the poor, we have the benefit of their prayers unto God, the which are very available for the obtaining of all good things for us, the which argument the Apostle useth to incite the Corinthians to a liberal contribution, • Cor. 9, 11. to 1 • . insomuch that when we hold our peace, or are sleeping in our beds, the loins of the poor shall bless us, as it is Job 31.20. and 29.12, 13. Whereas on the contrary, he that giveth not to the poor, shall lie open to their curse, according to that Prov. 28.27. and Deut. 15.9, and 14, 15. the which curses of the poor, he will hear and ratify, according to that, Job 31.16 to 29.

Fourteenthly, By the same means also, we give them and others occasion of praising, and glorifying God: whilst by the experiment of this ministration, they see our professed subjection to the Gospel of Christ, as the Apostle speaketh, • Cor. 9. • 3. Wherefore let us strive to abound in this duty, that whiles they enjoy our bounty, we may enjoy their prayers; 2 Tim. 1.18. and God may have their praises, 2 Cor 9.15. And so much the rather, for that of all men, seldom is any great sin, shame or punishment fastened on the charitable: for how should he speed ill that hath the prayers of so many?

Fifteenthly, it is no small pleasure, and • oy which a Christian taketh in performing these works of 〈◊〉 for 〈…〉 actions in themselves, do even for the present fill their hearts with joy, who rightly perform them. But much more do they fill our hearts with joy, as they are evident signs to assure us, that we are endued with God's saving graces, and as they do, being fruits of a lively faith, ascertain us of our future reward, and the fruition of God's presence, where there is fullness of joy forever more. Yea the godly man, gives with more joy and thankfulness of heart, then the other receives the same, as enough can bear me witness; Yea Seneca an Heathen can testify the same: for he defines a benefit, to be an action proceeding from love, yielding joy both to him that receiveth it, and much more to him that yieldeth it.

Sixteenthly, The inward habit of goodness and mercy in our hearts, exercised in the outward actions of liberality & bounty by our hands, makes us to resemble God himself; and that in such an attribute, as he delighteth above all others to style himself withal. For howsoever he is infinite in glory, power, and all perfections: yet most usually in the Scriptures, he is called a God of mercy and compassion, and hereby principally, he maketh himself known unto Moses, desiring to see him, Exod. 34.6. Nor can we in anything resemble God more, then in this grace: and therefore it is our Savior's exhortation, that we be merciful, as our heavenly Father is merciful, Luke 6.36. Now God gives to all richly to enjoy, 1 Tim. 6.17. Yea, blessed be God, says the Church, that daily ladeth us with benefits, that crowneth us with loving kindness, and compasseth us about with new songs of deliverance, Psalm 103. and 36

Therefore seeing mercy and goodness do make us above all other graces to resemble God, and then the creature attaineth to greatest perfection and blessedness, when he is the likest, and cometh nearest unto the excellency of the Creator. And seeing we profess ourselves to be children of our gracious and glorious God : and we can no way grace ourselves so much, as by resembling our heavenly Father, in those attributes wherein he most shineth and excelleth: and nothing maketh us more like him, then mercy and compassion: let us hearken unto our Savior's injunction, and imitate our Father in being bountiful as he is. These are some of the spiritual blessings and benefits which God hath promised for reward to the merciful in this life: it would take up too much time to mention the many more that might be added; therefore I will leave them, and so proceed to those that are eternal, & concern the life to come, which I would have you especially mind: yea if it be possible, pluck up all your senses into your Ears, that you may the more mind, and better remember; for it is enough to ravish any Christian soul, and to make him to stretch his estate upon the • enters, that he may be the more liberal, in relieving Christ's poor members; for the greater the liberality, the greater the recompense of reward, Phil. 4.17.18.

CHAP. XXIX.

That the merciful man, who distributeth liberally to the poor on Earth, (in conscience and obedience to God's Word ) shall be rewarded with the invaluable gain, and matchless profit of everlasting salvation, is assured us here, and shall be enjoyed of us hereafter. First, at the Hour of Death Secondly, at the day of Judgment, is fully declared Luke 14.13, 14, 16, 9. Prov. 11.17. 1 Tim. 6.18, 19. Math 5.7. and 6.4: and 19.29. But take these two places for all: Sell that ye have and give alms, (at no hand let the poor want, what shift soever ye make, rather sell then want to give) provide yourselves bags which wax not old, a treasure in the Heavens which faileth not: where no thief approacheth, neither m •• h corrupteth, Luke 12.33, 34. this is the first, the second is more full then that. When the Son of man shall come in his glory, and all the holy Angels with him: then shall he sit upon the throne of his glory, and before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats, and he shall set the sheep on his right hand, and the goats on the left; Then shall the King say unto them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in, naked, and ye clothed me, I was sick, and ye visited me, I was in prison, and ye came unto me. And in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me Ma • th. 25.31. to 41.

See here the incomparableness, and infinite difference between the work and the wages! ye admire the love and bounty of God, and bless his name: who for the performance of so small a work, hath proposed so great a reward; and for the obtaining of such an happy estate, hath imposed such an easy task. Here is a Kingdom, even the Kingdom of Heaven, Which cannot be valued with many millions of worlds, in recompense of a little meat, drink, and apparel, who then (that is in his right senses) would not turn all his scraping into giving ▪ yea what can we think too much, what not too little to give to attain eternity? for this incorruptible Crown of glory, 1 Pet. 5.4. & for this Kingdom where are such joys, as eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive, 1 Cor. 2.9. A place where shall no evil be present, nor good absent, Matth. 6.20. In comparison whereof, all the Thrones and Kingdoms upon Earth, are less then the drop of a bucket, I say • 0.15. and 66.1. Yea how little, how nothing, are the poor and Temporary Injoyments of this life, to those we shall enjoy in the next? 1 Cor. 2.9.

Dost thou desire Beauty, Riches, Honor, Pleasure, Long Life, or what ever else can be named: no place so glorious by creation, so beautiful with delectation, so rich in possession, so comfortable for habitation, nor so durable for lasting, Rom. 8.18. Heb. 12.22. 1 Pet. 1.4. 2 Cor. 4, 17 There, O There, one day is better then a thousand, there is rest from our labors, peace from our Enemies, freedom from our sins, there is no Death nor Dearth, no pining nor repining, no fraud, sorrow, nor sadness, neither tears nor fears, defect nor loathing, Revel. 7.16.17. and 14.13. and 21.4. Job 3.17. But of this I have spoken at large, in The whole duty of a Christian. Now all this is propounded as a recompense for such as give what they have, have they but a very cup of cold water, Matth. 10.42. Yea we cannot give so little to a disciple in the name of a disciple, but it assures us of our right and title unto this eternal inheritance. Heb. 6.10. Prov. 14.21. Col. 3.12, 14. 2 Pet. 1.7, 8, 10.11. Phil: 4.18. Matth. 5.7. Christ hath promised to make thee a great one in Heaven, if thou but relieve one of his little ones on earth.

Alms is a seed which we cast into the earth as it were, b • t we gather the crop in Heaven. Whence the Apostle would have Timothy to charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the Lord: who giveth us richly all things to enjoy. And that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves (mark his reason) a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6.17, 18, 19. And hereupon it is, that he telleth the Phil • ppians, he was glad that they had sent him a supply: not so much for his own benefit, as for their gain, which should be great in the day of account, Phil. 4.14.17, 18. And this makes Solomon say, that he who is merciful doth good to his own soul, Prov. 11.17.

So that to distribute to the poor on earth, is before hand to provide a rich treasure in Heaven. And who then that believes this, would not think himself happy in such an exchange? Is not this the best Chimistry to turn Earth into Heaven ? is not this a good bargain to part with vain and uncertain things, to partake of real and durable riches? Believe it, this is the best improvement, and the most that can be made of these things: Whereupon St. Austin thus exhorts, Si vis esse mercator optimus, faener • tor egregius, da quod non potes retinere, ut recipias quod non poteris amittere; da modicum, ut recipias centuplum, da temporalem possessionem, ut consequaris hereditatem aternam: Wouldest thou be a good Merchant ? a great Usurer ? give that thou canst not keep, that thou mayest receive that which cannot be lost: Give though but a little, that thou mayest receive a thousand sold, give thy earthly goods, that thou mayest obtain eternal life, though indeed this giving is rather a receiving then a giving, a receiving of treasure for trash, and for things that cannot be kept, a treasure that cannot be lost, as another hath it: Nor do the poor so much gain by what we give them, as we do, The deeds of the charitable, do far more profit the giver then the receiver, and he who gives an alms doth himself a greater alms. Neither is it so much given as laid up, for we may truly say, what I gave that I have, what I kept that I lost, as one caused it to be set upon his gravestone. What the charitable man gives her • , is but lent, for he shall receive is again by Bill of Exchange in Heaven, and that with unspeakable increase. Yea it shall be a notable advantage to us at the hour of death: for when all other riches shall fail, what we have bestowed this way, shall let us in to heavē: God freely cronwing his own grace in us. Make yourselves friends of the Mām •• of unrighteousness, that when ye fail, they may receive you into everlasting habitations, Luke 16.9▪ The poor, saith Gregory Nice • , are appointed Porters, to let their rich Benefactors into Heaven. So that to give much, is to keep much; and that what would otherwise be lost by keeping, the charitable man keeps by loosing, And so proves richer under ground, then even he was above it, which makes one say;

And another, he shall depart a beggar out of this world, who sends not a portion of his estate before him, unto eternal b • isse. Nay it manifestly proves, that heaven is none of our Country, if we will send none of our wealth thither before us. Or rather, that we think Heaven nothing worth, when we will not give a little base pelf to compass it.

CHAP. XXX.

But if giving might not properly be called gaining, why is it compared to sowing ? Experieence proves, that if we keep our seed by us, it will corrupt: but cast it in • o the earth we shall have it again with manifold increase. A man treasures up no more of his riches, then what he contributes in alms: The • oole in the Gospel • filled his barns, in fillin • the bellies of the poor, he had done more wisely. I confess this is a point of Doctrine, which the world will not receive, let God say what he will: but godly Chrysostom both affirms and proves, that the rich are more beholding to the poor, then the poor to the rich. The poor receive only a single alms, the rich have returned them an hundred-fold here, and everlasting happiness hereafter, Mat. 5.7. & 25.35. Luke 16.9. wherein the prayers of their poor suppliants carry no small stroke: For which see 2 Cor. 9.11. to 16. The poor are but the ground, into which these seeds are cast: But we are the Husbandmen, who disperse and scatter them. Now as the seed is chiefly for his benefit who soweth it, and not for the benefit of the ground into which it is cast▪ so the poor have but the present use and possession of this leed of alms-deeds; but the benefit of the crop or harvest, belongeth to those good Husbandmen, who sow in these grounds the seeds of their beneficence.

Again, the poor receive only things transitory, and but of small value: but they that give, th • ngs spiritual and eternal, most inestimable and heavenly riches! Why say we then we give to the poor? when as it may more truly be said, that we give unto ourselves, rather then unto them, Dan. 4.27. Prov. 11.24, Why then should we think the poor so mightily bound and beholding unto us for our scraps and superflu • us relics ; or that we do such a meritorious business, when we largely relieve them? And not rather think ourselves beholding unto them and to God for them, seeing they are the occasions of such inestimable gain, for such trifling disbursements; as Augustine speaks.

And to speak rightly, giving is not more an act of Charity then▪ Christian policy: since we shall not only receive our own again, b •• have a far greater return then can be expected, upon an adventure 〈◊〉 the East Indies: Since we are more happy that there are poor upo • whom we may exercise our charity, then they are, that there are ric • who do relieve their wants though with never so great supply; for a • Augustine speaks, if there were not some to receive thine alms, thou could • est not give Earth and receive Heaven: Wherefore give thanks unt • him who hath given thee means by such a small prize, to procure 〈◊〉 thing so precious.

Besides, we may boldly aver, with Chrysostom; That without poverty riches would be unprofitable: As consider that if with Adam and Eve, w • had a whole world, but nobody to make ready provision and to attend upon us, nor do anything for us; what joy could great men take of their riches, if there were not poor men to do mean offices for them, what low employments should the highest be forced to descend unto, if there were no inferiors to perform them? How then should not a considerate man love & be liberal to them, and exceedingly bless God for them, and not do as d • the most, scorn them, and not think them worthy a familiar word era courteous look.

CHAP. XXXI.

And certainly, he wants both grace and wit, who does not admire the bounty and goodness of God, in that he hath offered us the opportunity of such sowing, such reaping, yea, O Lord what are we? that thou shouldst give us plenty of all things here also, which unto them thou hast denied: so that every way it is (as our Savior tells us) a more blessed thing to give then to receive, (which the Apostle would have us to remember, Acts 20.34, 35.) Yet no reason can we allege on our behalf, but O the depth! Rom. 11.33. Wherefore do thou O my God and Redeemer enlarge my heart with thankfulness, and implant this grace in my heart. O make me liberal of my money, as thou wast of thy blood. O let me have an heart to give Food and Rayment to those, for whom thou gavest thyself a ransom. Yea, of all other graces, enlarge my heart with Christian Charity and compassion: since it is a grace so universally profitable, and withal so amiable. As O the loveliness and profitableness of this Christian grace! For to do good to the poor, is more then a treble good: it pleasures them, most of all pleasures the doer: for it brings blessings upon their Souls, Bodies, Estates, Names, Posterity, it increaseth their reward, cause the poor to pray for, and praise God for us, and also others to glorify him; it is an odo • r that smelleth sweet, a sacrifice acceptable and pleasant to God; who will fulfill all our necessities, through his riches with glory in Jesus Christ, as the Apostle delivers it, Phil. 4.16. to 20. Whence that great praise of it, 1 Cor. 13.13. Now abides Faith, Hope, and Charity, but the chiefest of these is Charity. Whence Sozomen calls it, 〈◊〉 sure • oaken of a most virtuous mind; and La • t •• tius a principal virtue; and Calvin the chiefest office of humanity amongst us; and Aretius, the most elegant ornament of a Christian life, and the holy Ghost, a never failing grace, 1 Cor. 13.8. whence also it is so highly commended in the Saints in all ages. As how is Abraham commended for his hospitality, and alms deeds? And Lot & Cornelius? (of whose alms there was in the presence of God, a memorandum made, Acts 10.31.) and Doxcas? (whose good works and alms-deeds were to be seen, and shewn, when she her self was not; and the poor could not tell how with patience to take her death, she had done so much good for them all the time of her life, Acts 9.36.39.) And those Christians, Acts 11.29, 30. for the care they had of the poor, in the Apostles time, Acts 2.45. Thus the Macedonians are highly commended, and much honored for their freeness and forwardness, in relieving of the poor brethren at Jerusalem, as is seen upon record, Rom. 15.26. And again, 2 Cor. 8.1, • , &c. And the like of the Philippians, and many more whom I must pass over in silence.

CHAP. XXXII.

And as bounty is the most beneficial grace, and giving the greatest gain in every respect: For alms to the poor, is like pouring a paile of water into a dry Pump, that fetcheth up much more then was put in: So contrariwise, to be unmerciful to the poor, and hard-hearted, or to wrong them whereby to enrich ourselves is alike heinous sin, and the ready way to want here, and to find no mercy hereafter, as might most plentifully be shewn, Prov. 22.16. James 2.13.

It is said, Prov. 11. He that with-holdeth more then is meet shall surely come to poverty, ver. 24. And so Ver. 25, 26. He that with-draweth hic corn, the people shall curse him: but blessings shall be upon the head of him that selleth corn. And Prov. 28. He that giveth unto the poor, shall not lack; but he that hideth his eyes, shall have many a curse verse. 27. And Prov. 22.16. He that oppresseth • he poor, to increase his riches; and he that giveth to the rich shall surely come to poverty. Give then, that you may never want: hide not your eyes, that you may not inherit many a curse. But of this by the way only; for I would have you specially to take notice, that if we show no mercy here, if we will not hear the suits of the poor when they crave of us for relief, neither will God give us audience, when we shall sue unto him hereafter. According to that Prov 21.13. Who so stoppeth his ears at the cry of the poor, he also shall cry himself, and not be heard. Yea, he shall have judgment without mercy, that shows no mercy, James 2.13. For whereas to those that have fed the hungry, clothed the naked, visited the sick, &c. Christ shall say, Come ye blessed of my Father, &c. Contrariwise to those that have not done these duties he shall say, depart from me ye cursed, into everlasting fire prepared for the Devil and his Angels: For I was an hungered, and ye gave me no meat, I was thirsty, and ye gave me no drink, I was a stranger, and ye took me not in, naked and ye clothed me not, sick and in prison, and ye visited me not: For inasmuch as ye did it not to my poor members, ye did it not to me: So these shall go away into everlasting punishment, but the other into life ete • nall, Matth. 25.31. to 47. Where are two things considerable: They to save their purses, would not be at a little cost for the poor while they lived: and what have they got by it Now they are dead, b • t fir • t, an everlasting separation from God's blissful presence, and th • se unutterable joys before mentioned, and to be forever confined in a bed of quenchlesse flames. For this departure is not for a day, nor for years of days, nor for millions of years, but for eternity, into such pains as can neither be expressed, nor conceived: There shall be no end of plagues to the wicked and unmerciful, Math. 25.41. Mark 9.44. Their worm shall not die, neither shall their fire be quenched, Isa. 66.24.

Neither is the extremity of pain inferior to the perpetuity of it, Rev. 19.20. & 20.14. & 18.6. 2 Pet. 2.4. Heb. 10.2 • . Jude 6. The plagues of the first death are pleasant, compared with those of the second: For mountains of sand were lighter, and millions of years shorter then a tythe of these torments, Rev. 20.10. Jude 7. The pain of the body is but the body of pain; the anguish of the soul, is the soul of anguish. For should we first burn off one hand, then another, after that each arm, and so all the parts of the body, it would be deemed intolerable, and no man would endure it, for all the pleasures and profits this world can afford, and yet it is nothing to that burning of body and soul in Hell. Should we endure ten thousand years torments in Hell, it were grievous, but nothing to eternity; should we suffer one pain, it were miserable enough: but if ever we come there, our payns shall be for number and kinds infinitely various, as our pleasures have been here: Every sense and member, each power and faculty, both of soul and body, shall have their several objects of wretchedness, and that without intermission, or end, or ease, or patience to endure it, Luke 12.5. & 16. • 4. Matth. 3.12. Yea, the pains and sufferings of the damned, are ten thousand times more than can be imagined by any heart under heaven. It is a death, never to be painted to the life: no pen, nor pensill, nor art, nor heart can comprehend it, Mat. 18.8, 9. & 25 30. 2 Pet. 2.4. Isa. 5.14. & 30.33.

CHAP. XXXIII.

Now what heart would not bleed to see men, yea multitudes run head long into these tortures, that are thus intolerable? dance hoodwink'd i • to this perdition. O the folly and madness of those that prefer earth, yea, hell to heaven! time to eternity, the body before the soul; yea the outward estate before either soul or body. These are the worlds fools, mere children, that prefer an apple before their inheritance : Besotted sensualists, that consider not how this life of ours, if it were not short, yet it is miserable: and if it were not miserable yet it is short▪ that suffer themselves to be so bewitched with the love of their money, and their hearts to be rivered to the earth, to be so enslaved to covetousness, as to make gold their God ? Certainly were they allowed to have but a fight of this Hell, they woe • ld not do thus▪ if they did but either see or foresee, what they shall one day (without serious and unfeigned repentance) feel, they would not be hired with all the worlds wealth, to hazard in the least the loss of those everlasting joys before spoken of, or to purchase and plunge themselves into those caselesse and everlasting flames of fire and brimstone in hell, there to fry body and soul, where shall be an innumerable company of Devils and damned spirits to affright and torment them, but not one to comfort or pity them. But O that thou who art the Sacred Monarch of this mighty frame! wouldst give them hearts to believe, at least, that the soul of all sufferings, are the sufferings of the soul; that as painted fire is to material, such is material to hell fire That things themselves are in the invisible world : in the world visible but their shadows only: And that whatsoever wicked men enjoy here, it is but as in a dream, their plenty is but like a drop of pleasure, before a river of sorrow and displeasure; and whatsoever the godly feel, but as a drop of misery before a river of mercy and glory. Then would they think it better to want all things, then that one needful thing; whereas now they desire all other things, and neglect that one thing which is so needful: They would be glad to spare something from their superfluities, yea if need requ • re even from their necessaries, that they might relieve and cherish the poor distressed members of Jesus Christ. And let so much serve to have been spoken of the reasons that concern ourselves in particular, and how God hath promised to bless the merciful man in his soul, body, name, and estate. I should now go on to declare, that what the liberal man g • ves, his seed shall inher • t: But I consider, that if for the increasing of their estates, for the obtaining of heaven, and the avoiding of everlasting destruction of body and soul in Hell, will not prevail with rich men to do some good with their goods while they l • ve; whatsoever else can be spoken, will be lost labor, and to no purpose. I grant there are some of them such desperate doting fools, that they can find in their hearts to damn their own souls, and go to hell, to leave their sons rich: and therefore it will not be amiss to set down (or point them to) a few of those promises which God hath made to the merciful or liberal man's seed, and posterity after him. I will allege but three places only.

CHAP. XXXIV.

That if we bountifully relieve the poor, the reward of onr charity shall not only extend to us, but also to our Off-spring and Progeny; the Prophet Isaiah witnesseth, Chap. 58. where he tells us, that if we will draw out our soul to the hungry, and satisfy the afflicted soul, the Lord will not only satisfy our souls in drought, & make fat our bones, but that those also that some of us s •• ll prosper unto many generations, ver. 10, 11, 12. And also the Psalmist, Psal. 37. I have been young and now am old saith he, yet have I not seen the righteous forsaken, not his • ood begging bread; verse. 26 • then gives the reason; He is ever merc • full and endeth, and his seed enjoys the blessing, verse. 26. And so Psal. 112. His seed shall be mighty upon earth, the generation of the righteous shall be blessed, Vers. 2. to 6. Now what better inheritance can we leave to our Children, then the blessing of God? which like an ever-springing fountain, will nourish and comfort them in the time of drought, when as our own provision which we have left unto them may fail; and when the heat of affliction ariseth, will like standing waters be dried up.

Nor is this only probable, but God hath set down that it shall be so: For he speaks far otherwise of the unmerciful, as Psal. 109. Let his children be fatherless, and his wife a widow: Let his children be continually vagabonds, and beg their bread. (I pray mind it) let them seek their bread also out of desolate places. Let the extortioner catch all that he hath, and let the strangers spoil all his labor. Let there be none to extend mercy unto him, mither let there be any to favor his fatherless children. Let his posterity be cut off, and in the generation following, let their names be blotted out, and the memory of them cut off from the earth; Because (mark the reason) he remembered not to show mercy, but persecuted the poor and needy, Vers 6. to 17. all which he speaks by the spirit of prophesy, Though indeed we want not examples of this in every age. Was not this fulfilled in Haman ? and is it not fulfilled daily in our experience? For hence it is, that riches ill got, or i'l kept, shift masters so often.

But take some other instances out of the Scriptures of both kinds; Jonathan is paid for his kindness to David, in Mephiboshe • h, Jethro for his love to Moses, in the Kenites, 1 Sam. 15.6. some hundreds of years aftet he their Ancestor was dead. The Egyptians might not be unkindly dealt withal for their harbouring the Patriarchs, though they afflicted their posterity: But the Moabites and Ammonites were either to die, or not to enter into the congregation of the Lord, to their tenth generation, because they met not God's Israel with bread and water in the wilderness, Deut. 23.3, 4.

God caused Soul to spare all the Kenites, for that they had shown mercy to Israel, who otherwise had all of them been destroyed, 1 Sam. 15 6. Another example you have in Job, 21.18, 19, 20. all which shows, that God usually blesseth and rewardeth the children for their fathers goodness, The loving kindness of the Lord (saith the Psalmist ) endureth forever and ever upon them that fear him, and his righteousness upon children's children, Psal. 103.17. And so on the other side, Eternal payments God uses to require of their persons only, temporary often times of succession, as we sue the Heyres and Executors of our debtors.

Now if this be so; that what the liberal man gives, his seed shall inherit: then the good provision that we should make for our Children, co • sists not so much in laying up, as in laying out, and more in making provision for their souls, then for their bodies. I confess it is the case of ni • e parts of the Par •• ts throughout the L •• d, to provide for their children's bodies, not for their souls, (to show that they begat not their souls, but their bodies ) to leave fair estates for the worser part, nothing for the estate of the better part. They desire to leave their children great, rather then good ; and are more ambitious to have their sons Lord's on earth, than Kings in heaven But as he that provides not for their temporal estate, is worse then an Infidel, 1 Tim. 5.8. So he that provides not for their eternal estate, is little better then a Devil.

The use which I would have you make of the premisses is this; Let none refuse to give, because they have many children, but give the rather out of love to, and for their children's sakes, that God (who as you see hath engaged himself) may be their Guardian, and provide and take care for them.

Or if not for their souls, yet for thine own: For why shouldest thou love thy children better then thine own person? and in providing for them, neglect thyself? Yea, why shouldst thou prefer their wealth before thine own soul? and their flourishing estate in the world, which is but momentary and mutable, before the fruition of those joys which are infinite and everlasting? Will it not grieve and gall thy conscience another day to think, that for getting, or saving some trifles for thy posterity on earth, thou hast lost Heaven ? or to remember, that thy children ruffle it out in worldly wealth, and superfluous abundance? when thou shalt be stripped of all, and want a drop of cold water to cool thy scorching soul in hell.