A Christian Library

CHAP. XXXV.

Thus I might go on, and enlarge myself upon this, and add thereunto many other reasons.

First, in regard of God. Secondly, in regard of Christ. Thirdly▪ in regard of the poor. Fourthly, in regard of others. I should also according to the order first proposed, show what are the ends to be propounded in our giving alms, and lastly the several impediments that hinder men from giving. but I find (which when I fell upon it, I did not foresee) matter representing it self, like those waters in Ezekiel, Chap. 47. which at the first were but anckle deep, and then kn • e deep, and then up to the loins; which afterwards did so rise and flow, that they were as a River which could not be passed over. Or like that little cloud which Elias his servant saw, 1 Kings 18. Much hath been said of this subject, bnt much more might be said; for I could carry you a great way further, and yet leave more of it before then behind. But I am loath to tire my Reader, or cause any to make an end, before they begin, as not seldom doth Addition in this case bring • orth subtraction, and more writ, cause less to be read. Wherefore I will only give you the sum of some few particulars briefly, and leave the rest.

That little which I intend to deliver is: First, the near communion that is between the poor and us with our head Christ. For besides the civil communion that is between all men, as being of one f •• sh ▪ the offspring and generation of God, Act. 1 • 28, 9. The sen • es of the same Father Adam, and Noah, and so brethren one with another, and proceeding as so many flowers from one root, many Rivers from one fountain; many arteries from one heat, many veins from one liver, and many sinews from one brain. And likewise of the same Country & Common-wealth, yea of the same City and Corporation, yea perhaps near Neighbors and parishioners, (every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor, Isa. 5.8.6, 7.) There are many spiritual respects, and divine relations which make a more near communion between Christians one with another: for we are elected to the same eternal life and happiness, we are not only God's workmanship, created in Adam according to his own glorious image, but re created and restored unto the divine Image (lost by Adam ) in Christ the second Adam : we are redeemed in our souls and bodies, with the same precious blood of Jesus Christ, we are partakers of the same calling, whereby we are chosen out of the world, and gathered into the Church and communion of Saints, that we may inheri • eternal glo • y together, and that out of darkness into ma • vellous light, and out of a desperate condition, to be partakers of the same precious promises. And by virtue of this Calling, we serve one and the same God, are of one Church and family, and have one Religion, one faith, one baptism, are invited guests to the same Table and Supper of our Lord, are all Heirs and Co-heirs of the same heavenly kingdom, and therein annexed also with Christ our elder brother.

Finally, we are brethren of the same Father, the only Spouse of the same heavenly Bridegroom, and members of the same mystical body▪ whereof Jesus Christ is the head ; so that the nearest, and strongest communion that can be imagined, is between Christians one with another, and all of them with their head Jesus Christ: And should not all this move us to relieve them? Yea, more then all this, If we do good to our fellowmembers, the benefit will r • dound unto ourselves, who are of the same body; even • s the hand giving nourishment to the mouth, and the mouth preparing it for the stomach, do in nourishing it provide nourishment for themselves also. Yea more then all this, there is such a near and strong union and communion with the poor, together with us, and with our head Christ our Savior: That he esteemeth that as do •• to himself which is done unto them, even as the head acknowledgeth the benefit done unto it, which the meanest member of the body receiveth. Yea, in truth, that is much more acceptable which we do for his poor members, then if we should do it to his own person, as being a sign of greater love: For it is but an ordinary kindness to confer benefits upon our dearest friends, but to extend our bounty to the poorest and meanest that belong unto them, is a sign of much greater love. For if for their sakes only, we do good unto these,how much more would we be ready to do it unto themselves, if they had occasion to crave our help. And as in this regard, he much esteemeth this Christian bounty, so he will richly reward it also at the day of Iudgemeut. For then these merciful men, who have relieved the poor for Christ's sake, shall with ravishing joy hear that sentence; Come ye blessed of my Father▪ because the works of mercy which they have done to the poor, Christ will acknowledge as done unto himself. And this will more rejoice thy soul hereafter, then it doth now refresh the others body, when Christ shall say unto thee. Come thou blessed; and inherit the Kingdom. Nor will it then repent thee, that thou hast parted with a small part of what God hath given thee to the poor.

CHAP. XXXVI.

And indeed what can be a more forcible reason to make our hearts relent, though they be never so stony? and our bowels to yearn with pity and compassion towards the poor; though they were of brass, and iron. Then to consider, that our dear Lord and Savior in them doth crave relief : for who is so more then brutishly ungrateful, that can turn him away empty handed? Who being infinitely rich in all glory and happiness, was contented for our sakes to become poor, that by his poverty he might communicate unto us his heavenly riches. Who would not give Christ lodging? Yea even (if need should require) the use of his own bed, if he remember, that Christ was content so far to abase himself for our sakes, as to make a stable his chamber, and a manger his lodging, that we might be admitted into his heavenly, and everlasting mansions ▪ Who would deny to clothe him being naked? who hath c ••• hed our nakedness, and covered our filthiness with the precious robe of his righteousness, in which we stand accepted before God, and receive the blessing of eternal happiness. Who would not spare food out of his own belly to relieve poor Christ, who hath given unto us his blessed body to be our meat, and his precious blood to be our drink, whereby our souls and bodies are nourished unto everlasting life? Who would not leave all pleasure and profit to go and visit him in his sickness and imprisonment, that left heaven, and his Fathers bosom, that he might come to visit and redeem us with the inestimable price of himself? Yea, if wise, we will count it an honor, whereof we are very unworthy. As most unworthy we are of such an honor as to relieve hungry, thirsty, and naked Christ in his poor members. whence the Macedonians counted, and called it a favor that they might have their hand in so good a work, 2 Cor. 8.1, 2, 3, 4. And that David thanks God, that of his own he would take an offering, 1 Chron. 29.9. And this is another reason to convince men, that it is most just and equal they should be liberal to the poor members of Jesus Christ.

And so much touching the reasons and motives to this Christian duty. Then which, there cannot be either more, or clearer, or st • onger, or weightier inducements, to persuade to any one thing in the world, then there is to this, if men have either hearts or brains.

CHAP. XXXVII.

The next to be considered is, The time when we are to give, and that is twofold.

First, when an opportunity of doing good offers it se • fe, do it speedily without delay, readily entertain the first • o • on, with-hold not good from thy Neighbor, when it is in thy power to do it. Say not to him that is in present need, go and • ome again, and tomorrow I will give thee, when thou hast it by thee, Prov. 3.27, 28. When Lazarus is in need of refreshment, let him not wait, or lie long at thy door, Luke 16.20.21, 22. For nothing is more tedious, then to hang long in suspense: and we endure with more patience, to have our hopes beheaded, and quickly dispatched, then to be racked and tortured with long delays, according to that Prov. 13.12. Hope deferred, maketh the heart sick; but when the desire cometh, it is a tree of life. For as one saith, Beneficentia oft virtus que moram non patitur: Beneficence is a virtue which disliketh all delays. And as Seneca telleth us, Omnis benignitas properat ; All goodness is quick of hand, and swift of • oot, and hateth as well the paralyticall shaking, and staggering of those who doubt whether to give or no; as the gouty lameness of such, as after they are resolved to give, make but slow hast. The greater speed, the greater love, for love can abide no lingering. Then does a benefit loose his grace, when it sticks in his fingers who is about to bestow it, as though it were not given, but plucked from him: and so the receiver praiseth nor his Benefactors bounty, but his own importunity, because he doth not seem to have given, but to have held too weakly against his violen •• ▪ These delays show unwillingness; Et qui moratur neganti proximus est: He that delays a benefit, is the next door to him that denieth it: Even as on the other side, a quick ha • d is an evident sign of a free heart. For proximum est libenter facientis cito facere ; It is the property of him that giveth willingly, to give speedily. Being of Boaz his spirit, of whom Naomy could say out of a common fame, That he would not be in rest, until he had finished the good which was propounded to him, Ruth • .18.

And as speed in bestowing graceth the gift, yea doubles it in respect of the giver, so it doubleth the benefit to him that receiveth it. Nam his dat qui cito dat, he gives twice, that giveth quickly; and the swifter that a benefit cometh, the sweeter it tasteth. Present relief to present want, makes a bounty weightier. And he cannot but esteem the benefit, that unexpectedly receives help in his deepest distress: Whereas a benefit deferred, loses the thanks, & many times proves unprofitable to him that expects it. Joshua marches all night, and fight • all day for the Gibeonites, else he had as good have saved his labor. And possibly through these delays, thy alms may • ome too late, like a good gale of wind after shipwreck. When his health is lost for want of relief, or state ru • ned for want of seasonable help; and so thy late and untimely alms will do him little good: For it fareth with men in their strength and state, as with a leak in a ship, or a breach of waters, which may be e • sily stopped and stayed at the first appearing: but if l • t alone, will within a while grow remediless. There must then be no stay in these actions of beneficence, but only that which is caused through the receivers shamefastness.

But specially we must avoid delays in giving, after we have granted; for there is nothing more bitter, then to be forced to make a new suite for that which hath already been obtained, and to find more difficulty in the delivery, then in the grant.

CHAP. XXXVIII.

Another thing required in doing good works, is constancy and assiduity, the which is also implied in the Metaphor of sowing seed ▪ for the Husbandman contenteth not himself, to have sowed his seed in former years, but he continueth to sow it still to the end of his life: and though the Crop be sometimes so small, that the seed it self is scarce returned, yet he will not be discouraged, but will again cast it into the ground, in hope of better success. And this must we do in sowing the • eeds of our beneficence, casting them daily into the ground, which we find fitted and prepared, and not think it enough to adorn ourselves with them as with our best apparel, which we only put on in high and Festival days. We must make it our daily exercise, benefacta benefactis pertegentes (as one saith) making one good deed an introduction unto another, and never leaving to do good, so long as there is any power in our hands to do it.

And unto this the Apostle exhorteth, 2 Thess. 3.13. Brethren, be not weary of well doing. And 1 Thess. 5.15. Ever follow that which is good, both among yourselves, and to all men. And in this we shall imitate our heavenly Father, and approve ourselves to be his children ▪ who reneweth his mercies unto us every morning, and multiplieth his blessings upon us every day with a new supply, and so we shall be sure to receive a rich reward: For if we be steadfast and immovable, always abounding in these good works of the Lord, we may be assured, that our labor shall not be in vain in the Lord, as it is promised, 1 Cor. 15.58. Many other places there are, that require us to give constantly to seven, and also to eight, as Solomon phraseth it, even so often as the necessities of the Saints require: For thus the Apostle saith, Distributing to the necessities of the Saints: He doth not say distribute, but distributing, using the participle, which noteth a continued act of distributing. So saith St. Paul of the Philippians, You sent once and again to my necessity. A Wellhead, or a Spring, runs with a constant stream, and will not be dry : so should merciful deeds flow from us. The liberal man will devise of liberal things, and continue his liberality, Isa. 32.8. And such an one was Boaz, of whom Naomi could say out of a common same, Blessed be he of he Lord, for he ceaseth not to do good to the living & to the dead, Ruth 2.20.

Again, we must increase in doing good, our care must be as to grow in grace, so to bring forth new fruits of good works, imitating herein the Church of Thyatira, whose last works excelled the first, Rev. • • 9. Seeing we cannot otherwise be sure to be constant in them: For they who go not forward, but stand at a stay, will not long stay in their standin • . And in this the beneficence of a godly man differeth from that which is in worldlings, who do some good works of mercy by fits, but a • e not constant in well doing: and also in that which is in Hypocrites, who do some good deeds for praise or profit, but yet de • ist when their turn is served, The flame of their charity lasting no longer than the fuel doth wherewith it is nourished? but these have only a green blade of an outward profession, and never come to the bearing of ripe fruits. They run well for a time, but get not the garland, because they do not hold out to the end of the race. They are not true Christians, but only dead images of Christianity, like that which Nebuchadnezzar saw in a Dream, which had an head of gold, the middle parts of silver, his • hi •• e • of brass, his legs of iron, and his feat part of iron, and part of clay: for so the head and first beginnings of their works, are golden and glorious, but the last, and latter ends base, and of no worth.

Thus we ought not only to perform this duty presently, and constantly, but we should increase in the doing of it.

CHAP. XXXIX.

But ala • the rich worldling takes a quite contrary course: for either he never does any good at all, or if he do, it is at his death. The miserly Muckworms manner is, never to be liberal till he dies, never to forsake, or leave his goods, until his goods leave and forsake him. Being like the Muckhill, that never does good till carried out: or the fat ho •• that is good for nothing till he comes to the knife: or the poor man's box, that yields no money till broken up. Like a tree that lets fall none of his fruit, till he be forced by death, or violently shaken by sickness : And then perhaps he may think upon the poor, and par • with something to relieve them. As sometimes, after he hath instead of feeding the bellies of the poor, ground their faces by usury, extorting, wracking, inclosing, and half undoing whole Villages; he liberally relieves some few at his death, and befriends them with the plasters of his bounty, which is no other then to steal a Goose, and stick down a feather ; rob a thousand to relieve ten. Or rather as the Jews bought a burying place for strangers with the blood of Christ : so he build • an Alms • house, or Hospital for the Children, with their Fathers bones.

Nor is that out of conscience, or love to the poor, but rather he thinks by this, and a piece of Marble, to raise his name, and revive his credit, which h • had long since lost, though it no whit avails him with men of judgment.

Again, he thinks that a little alms will make amends for a great deal of injustice. But this pleaseth God, like the offering of Cain, or as that of Nadab and Abihu, when they offered strange fire unto the Lord, Levite. 10. For certainly, as the Lord would not in the law receive as an offering the price of a dog, or the hire of a whore, so it is no going about to corrupt God with presents, and call him to take part of the spoil, which he hath gotten by fraudulent means, and extortion. No, he that offereth to the Lord of the goods of the poor, is as he that sacrificeth the son in the sight of the Father, Eccl. 3.4.

Yea • ven Plato an Heathen could say, Neither the gods nor honest men will accept the offerings of a wicked man. Nay, a generous Ro • an would scorn to have his life given him by such a sordid Pinch gut. As when Sylla the Dictator had condemned to death all the Inhabitants of Per •• za, pardoning none but his Host, he would needs die also, saying, he scorned to hold his life of the murderer of his Country, as Appian relates. And for my part, I had rather endure some extremity, then to be beholding to the alms of Avarice. He that overvalues what he gives, never thinks he hath thanks enough; and I had better shift hardly, then owe to an insatiable creditor.

Now herein is the difference between grace, and corrupt nature: the Christian exerciseth himself in the works of mercy, in the whole course of his life, and giveth his goods to the poor, while he might enjoy them himself: but the worldling is only liberal at the approach of death, and then alone he is content to employ them this way, when as he seeth he can keep them no longer. And that not out of love towards God, or the poor, but out of fear of approaching judgment▪ and that dreadful account which he must presently make before a just and terrible Judge: Or out of self-love, either that he may gain the vain glory of the world, or that he may satisfy for his sins, and so escape eternal condemnation. In which respect he giveth to the poor, and casts his bread upon the face of the waters, as the Merchant casts his goods into the sea in time of a storm, to preserve the ship from sinking, and himself from drowning. For were he not in danger to make shipwreck of his soul, and of sincking into the gulf of hell, and condemnation, he would be no more liberal at his death, then he hath always been in the whole course of his life.

But what do I speak of his being liberal a • the approach of Death? for not one of a thousand of these ever entertain such a thought. Yea, they love all the world so little, that if it were possible, they would with Hermocrates, make themselves their own Executors, and bequeath their goods to none else. As he that gives not till he dies, shows that he would not give if he could help it; and so it appears by their not parting with it, till they be plucked from it: For to give when they die, and when they can keep it no longer, is not worth thanks, it is not in some sense their own to bestow, but rather to be liberal of that which is indeed none of their own, but other men's. Neither will God then accept of it, or hereafter reward it ; which proves the covetous man no less foolish, then wicked ; for as one light carried before us, does us more good then many that are brought after: so does a ltitle given in a man's lifetime, more benefit him, then thousands at the hour of death. Because what the charitable man gives while he is alive and in health he shall carry with him being dead; whereas the uncharitable man shall leave his gold behind him, but carry the guilt with him into everlasting fire. So that Misers may fitly be likened to the Mules of Princes, that go all day laden with treasure, and covered with gay clothes; and at night, after a tedious and wearisome journey, their treasure is taken from them, and they shaken off into a sorry stable, much galled and bruised wit • the carriage of those treasures, their galled backs on • lie left unto themselves: For after all these men's toil and slavery, what they have shall be taken from them, and they turned off with their wounded consciences, to that loathsome and irksome stable of hell and damnation. Wherefore, he that hath either grace or wit, will make 〈◊〉 own hands his Executors, and his eyes his Overseers. Nor are we 〈◊〉 of Christ's fold (but goats and swine ) if we do not benefit others more in our lives, then by our deaths.

CHAP. XL.

It is no small wonder to me, that any wise man should so dote, and set his affections upon that which is so uncertain, and that will do him so little good in time of greatest need. As oh the uncertainty of riches ▪ whom either casualty by fire, or inundation of waters, or robbery of Thieves, or negligence of servants, or suretyship of friends, or over- • ight of reckonings, or trusting of Customers, or unfaithfulness of Factors, or unexpected falls of Markets, or piracy by Sea, or unskilfulness of Pilots, or violence of Tempests may bring to an hasty and speedy poverty. It is in the power of one gale of wind, or a farthing candle to make many rich men beggars. And then as the greatest floods have often the lowest ebbs, so are they most poor and miserable, that were formerly most rich, and in the minds esteem most happy.

2. Or in case our riches thus leave not us, yet we know not how soon we may leave our riches: For, for ought we know, this very night may be our last night. That rich man in the Gospel, reckoned up a large bill of particulars, great barns, much goods, many years ; but the sum was short, one night. He that reckons without God, shall be sure to reckon twice. And so it may fare with thee; There is but one way to come into the world, there is a thousand ways to go out of it.

In Pliny's time, Physicians had found out above three hundred diseases between the crown of the head, and the sole of the foot, all which do lie lingering, and lurking for our lives. Nor is that all, Anacreon that drunken Poet, was choked with the husk of a grape. Euripides returning home from King Archelaus his supper, was to •• e in pieces of Dogs. Archem • rus, son to Lycurgus, King of Thrace, was slain by an Adder. Lucia sister to M. Aurelius, was killed with a needle which stuch on her breast, being thrust in by her Child as she held it in her arms. Heliogabalus was slain upon a Privy. Antiochus the Tyrant, rotted alive. Herennus the Sicilian, being taken prisoner, fall down dead with very fear of what he should suffer, being a co-part • er • n the conspiracy of Cajus Gracchus. And Plautinus the Numidian, at the very sight of his dead Wife, took it so to heart, that he fell upon her, and rose no more. I have read of a Captain, that having murdered many on hors-back, was killed with his own sword falling out of his scabbard as he did alight.

Bibulus riding through Rome in triumph, a tyle stone fell from the roof of a house and killed him. And the like of King Pyrrhus Tullius Hostilius was slain with a Thunder bolt. How easily may some sudden sickness, an Impostum : or the like cut in two the three •• of life▪ when we think the least of death. There be as many little Sculs as great ones in Golgotha, says the Hebrew Proverb; for one Apple that falleth from the tree, ten are pulled before they he ripe: And the parents mourn for the death of their children, as oft as the children for the death of their parents: Which were it well considered, would make men more wise then so to value the things of this life, and under-value those of the next: For that which the stern is to the ship, the eye to the body, the Compass to the Pilot, the same is the consideration of his end to a wise Christian. Or

3. If he still enjoys his wealth, together with his life for many years, yet what will it profit him when sickness comes? All the wealth in the world will not remove pain, neither will honor or greatness, if they be added to wealth. It is not the imbroydered slipper that will drive away the painful gout. Nor the golden Diadem, the cruel head ache ; nor the Diamond ring, the angry Whitflow ; nor the long Velvet Roab, the burning Feaver. Yea, the aking of a tooth, the prick of a thorn ; or some passion of the mind, is able to deprive us of the pleasures of the whole worlds Monarchy. Whence all earthly enjoyments are so often called vanities, because they are vain things to trust to, or dote upon, they cannot profit, or deliver in time of sickness or death, 1 Sam. 12.21.

4. And lastly, he cannot carry the left part of his riches away with him: For as with Job, he came naked into the world, so he shalt return naked out of it: only his evil deeds, and his accusing conscience (if he repents not) shall bear him company. Bona sequuntur mala persequuntur. Be not thou afraid (saith the Psalmist) when one is made rich, and when the glory of his house is increased: For he shall take nothing away when he dieth, neither shall his pomp descend after him, Psal. 49.16, 17. And also Solomon; As he came forth of his mothers belly, he shall return naked, to go as he came, and shall bear away nothing of his labor, which he hath caused to pass by his hand, Eccles 5.15. And likewise the Apostle; We brought nothing into the world, and it is certain we can carry nothing out of it, 1 Tim. 6 7.

Oh my brethren think of it! it is but a poor comfort, to have wealth, and want grace: It is far better while our health lasteth, to sow the seed of godly actions in the field of this world, that at the Autumn or end of our age, we may reap the fruit of everlasting comfort. For to every man that doth good shall be glory and hunour, immortality and eternal life, to the Jew first, and also to the Gentile, Rom. 2.10. And so on the contrary: For unto them that do not obey the Truth, but obey unrighteousness, shall be indignation and wrath, tribulation and anguish upon every soul that doth evil, of the Jew first, and also of the Gentile ▪ verse. 5. to 10. God hath said it, and they shall find it: And that is it to flourish for a time, and perish forever?

Whence let us learn this lesson; That Justice hath linked as with 〈◊〉 iron chain, goodness and blessedness, sin and punishment together, 〈…〉 the cause and the effect, as the body and the shadow, as the work and the wages, as the Parent and the Child, one begetti •• another. He that sows the seed of godly actions in the field of a repentant heart, shall at the Autumn, or end of his life, reap the fruits of everlasting comfort, and so on the contrary.

And so much of the time when we are to give. I should now come to though means enabling thereunto, which are principally two, Labor & Industry, in lawful getting, and frugality or thriftiness in spending our goods lawfully gotten: that so having greater plenty, we may be the richer in good works, according to the French proverb; A seasonable gathering, and a reasonable spending, make a good house-keeping. But of these I have spoken in the means to attain riches, Chap. 32, 33. beginning at page 50. Only I will add a few lines.

CHAP. XLI.

First, touching Labor or Industry in lawful getting and increasing by all lawful means in our Callings, that it enables a man to perform this duty, the Apostle showeth in prescribing it to the Ephesians, as a means of bounty and beneficence; Let him that stole steal no more, but rather let him labor, working with his own hands the thing which is good, that he may have to give to him that needs. And Solomon describing the virtuous woman, saith in the first place, that she seeks wool and flax, and works willingly with her hands ; that she lays her hands to the spindle, and her hands hold the distaff: and then that she stretches out her hands to the poor, yea she reaches forth her hands to the needy. And St. Luke having testified of Dorcas, that she was full of good works and almsdeeds which she did: He soon after showeth the means, and fountain of her beneficence, to wit her labor and industry, in making coats and garments. So Peter Martyrs Wife is commended for having been a prudent and painful housewife, and bountiful to the poor and needy, the former good quality enabling her to the latter. Be we therefore painful and industrious in our several callings, that GOD may prosper and replenish us with good things, that so we may the better communicate them t • others.

Secondly, Frugality or thriftiness in spending our goods lawfully gotten: For thrift, (which is a due saving from sinful and needless expenses) must be as the purveyor for liberality. Be sparing in unnecessary expenses, that thou mayest be liberal in good uses, and this will mightily manifest thy heart to be right. The fuel of charity is frugality, and the flame piety, as we may see in Boaz, whom we find to be thrifty, religious, charitable: For as by lopping off the superfluous branches, a good tree is made more fruitful: So by cutting off all needless expenses, a liberal man abounds more in good works. Whence observe that rule of our Savior's, so to dispose of that plenty which God's goodness hath bestowed on us, as that nothing his left, John 6.12. Now a thing may be lost and spoiled two ways by our own 〈◊〉 either when we suffer our 〈◊〉 and drink • to 〈…〉 and our garments motheaten, or our gold and silver cankered and rusty, rather than bestow it upon the poor members of Jesus Christ. Which makes St. James utter these dreadful words, Chap. 5. Go to now ye rich men, weep and how •• for the miseries that shall come upon you; Your riches are corrupted, and your garments moth-eaten: Your gold and silver i • canckered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: and more of the like, Vers. 1. to 7.

But lest I should step too far out of the way, return we to the matter in hand, which is thrift or frugality, and not covetousness or cruelty. As

Oh! how liberal might we be in charitable uses, and in showing mercy, if we would use Thrift as a Razor, to cut or shave off all superfluous expenses, about unlawful and unnecessary things: i • we would lay it as a rule, to moderate and diminish all expenses about things even lawful. A good layer up, is a good layer out, as is plainly verified in that virtuous Ru • h, who was no less pious and charitable in spending, then soberly frugal in sparing and saving; for she brought forth, and gave to her poor Mother in Law, that she had reserved at dinner, after she was satisfied. Frugality, saith Justin, is the mother of virtues. I am sure it is the basis, and foundation, the pillar and supporter of liberality and beneficence. For instance, though Peter M • rtyr had forsaken all for the Gospel sake, and left his great riches and preferments he did enjoy in Italy, having nothing to live on but a small stipend for his Professorship at Strasbourg: Yet being very frugal and sparing, he had enough to maintain himself, and to help his friends too: whereas on the contrary, an expensive man by his wasting and over-lavishing of his estate, disables him from doing good to himself or others.

CHAP. XLII.

But you will ask me, from what must we save?

I answer, from Riot, Luxury, Drunkenness, Gam • ng, and such like sinful expenses, by which men waste and lavish that which might suffice many others besides themselves. Yea, that sordid sin of drunkenness, besides robbing the poor, hath brought a multitude of rich men to poverty, and poor men to beggary.

Secondly, from Banquetting and feasting, wherein at the least, one of these three spots of unthrift • nesse is commonly seen: Excess of frequency, excess of plenty, or excess of delicacy. With some feasters it is always Holiday, never considering that the Rich man in the Gospel is not so much branded for feasting sumptuously, as for feasting sumptuously every day. Others, though they feast their friends but seldom; yet when they do, they resemble Isa • cius Angelus, whose usual feasts did so exceed in abundance and quantity of provision, that they were said to be nothing else but a mountain of loav • s, a forest of wild beasts, a sea of fishes, and an Ocean of win • .

Thirdly, others are so for delicacy, that like Phil • xenus that Bell • god, they think that sweetest, that is dearest. It is a horrible pride th •• is practiced by many nowadays, even mean ones, they scorn for sooth that any Butchers meat should be admit ••• their Table when the feast it. The true rule of Feasts and Banquets seem • to be dead wit • our Forefathers, whose dishes for so • t, number, price, and servin • out, was inferior to our sauce, insomuch that less then the rever • sion might suffice the whole company, though they suffer the poor t • starve, who might be well • ed with the superfluity thereof. Tantu •• luxuries potuit suadere malorum.

Fourthly, much might be saved, out of what men spend lavishly it Apparrell and Rayment. For many spend so much in the number, matter, and making of their Garments, that they have little left to be li • befall withal. The French proverb, that Silke quenches the fire of the Kitchen, is not more tarte then true. How many ruffle it in silk, tha • are scarce able to pay for wool? Yea, some can carry whole Manors upon their backs, heads, feet, and fingers, what hospitality then can be expected from such?

Fifthly, much might be spared of what is lavishly spent in keeping of Coaches. As Oh! the fearful Pride, Atheism, contempt of God's Word, and want of compassion to Christ's poor members; that is manifested in, and the sad account that men have to give even for this abhominable excess. I dare say, many within these few years, have and do keep Coaches, who can remember the time, that they or their Fathers would have been glad to be kept in an Alms-house. And who spend more in one year upon this Lordly vanity, then they do in twenty years upon these works of mercy.

I know it is lawful enough for many to keep them: but if they can afford to spend forty pounds a year in keeping of a Coach, merely for pomp and pleasure, and cannot afford half so much to keep thousands from starving in these hard times, wherein not one in two all the land over, can get sufficient meat for their bellies, or clothes to their backs, or fire in their ho • ses if they have any; certainly they can never look to be set at Christ's right hand, and to hear that joyful sentence, C • me ye blessed, Matth. 2 • .

CHAP. XLIII.

Sixthly, how much might be spared of what men vainly spend in keeping of Horses, Hawkes, and Dogs ? when not a few, change their Ancestors liberality upon Christ's members, into prodigality upon Beasts When they will kill an Horse of price, in the pursuit of a Hare worth nothing. Or to be at twenty pounds a year charge in Hawkes, to catch a few Pa • tridges not worth so many shillings : when the poor are not so many groats the better for their worships.

Seventhly, how much of that which might be given to the poor, is wa • ted in that witch Tobacco, when many spend as much in th •• wanton weed, as their honest Forefathers spent in substantial hospitality▪ When an hundred pounds a year upon this precious stink will scarce serve their turns, w • re it now as dear as it hath been. Yea I have known a Knight and his company, in one day drink out five pounds sterling, in five ounces of Tobacco ; which I am sure had been better bestowed upon these charitable uses. The Knights name was Huit. The Apothecaries Name that sold it, was Bakon ; at the Miter in Fleetstreet it was taken.

Again, hundreds there are, that will buy all the News Books, Declarations and Proclamations that come forth, (which since the beginning of our troubles, have amounted to no small sum) and yet are so far from being bountiful to the poor, that by their good wills, they will neither pay debts nor duties. Others as bountiful and as good Christians as they, that can afford to give three pounds for a falling Band, five pounds for a Tulip, ten, twenty pounds for a yard of Lace : But will Christ take this well, and count them good Stewards? when he shall sit upon his Throne, and judge every man according to his deeds, Matth. 25.31. to the end.

To these might be added the vast sums of money that are lavisht out without measure, in needless and unnecessary Buildings, and trimming of houses, as if the owners were to dwell forever in this world ; So many Walks and Galleries, Turrets and Pyramids, such setting up, pulling down, transposing, transplacing, to make gay habittations, for the memory and honor of men's Names: So much yearly bestowed in costly furniture ; with which their houses were well stuffed and filled before; whereas multitudes of people, by reason of the late civil wars, are driven to wander about, as having no certain dwelling-place, yea no other house then the wide world; no other bed then the hard ground, and no other Canopy then the wide Heaven. And so I might go on to many hundreds spent in Law-suits, for the satisfying of a self-will; so much spent in sports and needless Iourneys, in Gaming and Revelling, in kindnesses to Friends and Neighbors, and many the like; Whereas they should be sparing in other things, that they might be the more bountiful in this duty; They spend where they should spare, and spare where God biddeth them spend : Yea, whereas the godly man spareth not only from his superfluities, but even from very necessaries, that he may have the more to spend in bounty and beneficence: These only spare in the works of mercy, that they may have the more to spend upon their sinful Vanities. But as the niggard that soweth not, shall not reap; so the prodigal Worldling, that soweth only to the flesh, shall of the flesh reap corruption; as it is Gal. 6:8.

Now for conclusion of this point, if Frugallity and saving, be so great an help to bounty and liberality; let it be our care to practice it; avoiding both the extremes, Prodigality on the one side, and Avarice on the other ; for this (as all other virtues ) is placed between two extremes, as the Planet Jupiter, between cold Saturn, and fiery Mars ; Let it be used as a razor of all wicked and superfluous, and as a rule of all good and necessary expenses ; For that stock is like to last, that is neither hoarded up miserably, nor dealt out indiscreetly : We sow not the furrow by the sack full, but by the handful; and the wise man knows, it is better looking through a poor Lettuce-window, then through an Iron Grate. Let it quite shave off, all expenses about Surfeiting and Drunkenness, Harlotry and Wantonness, with other debauched courses, which many amongst the Heathens have been ashamed of; and therefore should not be once named among Christians, Eph. 5.3.

And let it also moderate and diminish those excessive charges which too commonly men are at, about things lawful and commendable; because if men would so do, the poor would be richly provided for: As how much might be saved, how many millions of money every year ; and how abundant might we be in works of mercy, and yet be never the poorer at the years end? Yea how would they praise God, and pray for their bountiful Benefactors? And how would God bless us in our souls, bodies, names, estates and posterities ? As he hath abundantly promised in his Word.

CHAP. XLIV.

AND so much of the means enabling to this duty: Now of the ends we are to propound to ourselves in the doing of it, wherein I will bebrief.

Fourthly, As our Alms or Works of mercy, should flow from faith, obedience, charity, mercy, unfeigned love; &c. which are proper only to true believers, and such as in Christ are first accepted; (because as a woman that abides without an Husband, all her fruit is but as an unlegitimate birth ; So until we be married to Christ, all our best works are as bastards ; and no better then shining sins, or beautiful abominations, as the Apostle telleth us, Heb. 11.6. Rom. 14.23.) So our aim and end must be, the glory of God, the good of our brethren, who are refreshed with our Alms, the adorning of our Profession with these fruits of Piety, the edification of others by our good example, the stopping of the mouths of our Adversaries, our own present good, both in respect of temporal and spiritual benefits, and the furthering and assuring of our eternal salvation ; all which shows that howsoever any man may give gifts out of natural pity; yet only the Christian and godly man, can rightly perform this duty of Alms-deeds; for it is a good work; and there are none do good, but those that are good ; neither is it possible that there should be good fruit, unless it sprung from a good Tree : Charity and Pride do both feed the poor; the one to the praise and glory of God, the other to get praise and glory amongst men; in which Case God will not accept, but reject a man's bounty. As when one sent a Present to Alcibiades, he sent it back again, saying, He sendeth these Gifts ambitiously, and it is our ambition to refuse them. The Hypocrite aimeth chiefly at his own glory and good, either the obtaining of some worldly benefit, or the avoiding of some temporal or everlasting punishment; or finally, that he may satisfy God 's justice for his sins, make him beholding unto him, and merit at his hands everlasting happiness.

But the Christian doth these works of mercy with great humility, remembling that whatsoever he giveth to the poor for God's sake, he hath first received it from God, with all other blessings which he enjoyeth: In which respect when he doth the most, he acknowledgeth that he doth far less then his duty, and that with much infirmity and weakness; and therefore in this regard he humbly confesseth that his Alms are sufficiently rewarded, if they be graciously pardoned ; the which, as it maketh him to carry himself humbly before God, so also meekly and gently towards the poor.

And indeed our axes, saws, hammers and chisels, may as well and as justly rise up and boast, they have built our houses, and our pens receive the honor of our writings, as we attribute to ourselves, the praise of any of our good actions. And it were as ridiculous so to do, as to give the Soldiers honor to his sword; For of him, and through him, and for him are all things: to whom be glory forever, Amen. Rom. 11.36.

If we have anything that is good, God is the giver of it ; if we do anything well, he is the Author of it, John. 3.2. Rom. 11.36. 1 Cor. 4.7. & 11.23. We have not only received our talents, but the improvement also is his mere bounty. Thou hast wrought all our works in us, says the Prophet Isaiah, Chap. 26. ver. 12. We do good Works, but so much as is good in them, is not ours, but God's: We for these things, magis Deo debitor est, qùam Deus homini ; are rather debtors to God, then God to us. We cannot so much as give him gratias, thanks; unless he first give us gratiam, the grace of thankfulness. God gives not only grace asked, but grace to ask : We cannot be patient under his hand, except his hand give us patience. God must infuse, before we can effuse. The springs of our hearts must be filled from that ocean, before we can derive drink to the thirsty. For as the virtue attractive to draw Iron, is not in the Iron, but in the Adamant ; so all our ability is of God, and nothing as our own can we challenge, save our defects and infirmities.

Whence that of Austin, Lord look not upon my Works, but upon thy Works which thou hast done in me, or by me; which indeed he does even to the amazement and astonishment of all that are wise and truly thankful: For (mark it well) first he gives us power to do well, and then he recompenceth and crowneth that work which we do well by his grace and bounty.

Bernard reports of Pope Eugenius, that meeting a poor, but honest Bishop, he secretly gave him certain jewels wherewith he might present him, as the custom was for such to do: So if God did not first furnish us with his graces and blessings, we should have nothing wherewith to honor him, or do good to others. Of thine own I give thee, said Justinian the Emperor, borrowing it from the Psalmist, 1 Chron. 29.14. The use whereof before we leave it, would be this: First hope we for, but challenge not a reward for our well-doing: yet not for itself, but for what Christ hath done for, and by us.

Let this be the temper of our spirits, when we do any duty; Do we the work, give God the praise, To us the use of his gifts; to him the thanks and glory forever. Yea having received all we have from him, and done all that we do by him; what madness and folly is it, not to refer the glory and praise of all to him, as the Apostle argues, Rom. 11.36. to which he adds, as an injunction; Whether ye eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10.31.

O God, if we do anything that is good, it is thine act, and not ours: Crown thine own work in us, and take thou the glory of thine own mercies.

God bestoweth upon us many endowments, to the end only, that we should employ them to his honor, and best advantage that gave them us: For that he may be honored by our wisdom, riches, graces, is the only end for which he gives us to be wise, rich, gracious, Matth. 25.27, 30 1 Cor. 12.7. & 14.26. Rom. 12.6. Ephes. 4.11, 12. Yea it is the only end for which we were created, Isa. 43. v. 7. & therefore it hath always been the aim, end & mark which all the Saints have ever endeavored to hit, though with several shafts ; as the same beams are many, but the light one. For whereas the ignorant ascribe the effects and events of things to Fortune, the Atheist to Nature, the Superstitious to their Idols, the Politician to his plots, the Proud-man to his own power and parts, too many to second causes : in all these the Servants of God look higher, resolving all such effects to their first principle, Digitus Dei, the finger of God ; ascribing to Him the praise, as I might abundantly show from the Word, could I stand upon it: Yea, even Titus the Emperor when he was praised for a victory that he had got, made answer, That it proceeded from God, who made his hands but the instruments to serve him, as Josephus testifies. The Godly, as they do all by his poxer, so they refer all to his glory.

CHAP. XLV.

BUt the Worldling hath neither heart nor brain so to do, or once to cast an eye, or have the least aim at God's glory, even in their greatest undertakings; or whatever they either receive or do: but instead of giving glory to God, they take it to themselves, as Herod did, Acts 12.23. ascribing the increase of their corn, wine and oil, their honors, successes, &c. either to the goodness and sharpness of their Wit and skill, or to the greatness of their industry, or of their power and authority; saying with proud Nebuchadnezzar, Is not this great Babel which I have built, by the might of my power ? &c. Dan. 4.30. Have not I got all these goods, victories, preferments, &c. myself, and by mine own wisdom and providence, which the Prophet calls, sacrificing to their own net, and burning incense unto their drag, Hab. 1.16. Even as it fared with the children of Dan, Judges 18. who ascribed the honor of their success to their Idols. Or as it fared with Israel, God gave them sheep and Oxen, and they offered them up to Baal : He gave them Ear-rings ▪ and Jewels for their own ornament, and they turned them to an Idol : Yea, poor silly souls, they are like Swine, that feed upon Acorns, without ever looking to the Oak from whence they fell. Or the Horse that drinks of the Brook, and never thinks of the Spring. Christ rains down Manna, they gather it and eat it, and scarce ever think from whence they had it; at least the thought of his blessings is out of their minds, as soon as the taste is out of their mouths. As but one of those Ten, that could lift up their voices for cure of their Leprosy, returned with thanks when they were cleansed; so it is ten to one if any give glory to God: Luck, or wit, or friend, one thing or other still lies in their way, and takes up Christ's glory, and the thanks ere it can come at him. Customary fruition hath made men scarce think themselves beholding to God. But as he that having fed his body, and asswaged his hunger, and gives no thanks, steals his meat ; so in all other things. In visible benefits, not to see the invisible giver, is great infidelity and blindness: and indeed, if anything infallibly proves an hypocrite, it is when base ends • are the first movers of good duties.

Now what I have spoken of good men in this point, I might show of good Angels and glorified Saints in Heaven ; yea of Heathens and Idolaters ▪ yea I might add, that not to be thankful, nor to acknowledge what God our bountiful Benefactor, bestows upon, and does for us, is to fall short of the very brute Beasts: The Ox knows no Owner but man, and him he does acknowledge and love according to his capacity, Isa. 1.3. And it's well known what strange things are recorded of Lions, Dogs, Eagles, yea, how oft shall we see a Dog welcome home his Master, with all possible expressions of love and thankfulness, when perhaps his Wife entertains him with frumps and frowns : And certainly, had beasts the like knowledge with us, of their Maker, they would worship and serve him better then do their Masters; but for proof of this enough. Though indeed, if the very worst of men did but know and consider how they should pleasure themselves in being humble and thankful, they would use all their possible endeavors to that end; As most pleasant it is to God, and most profitable to us, both for the procuring the good we want, and for the continuance of the good we have.

CHAP. XLVI.

INto the humble and thankful soul, that giveth him abundance of glory; his Spirit enters with abundance of Grace, sowing there, and there only, plenty of Grace, where he is assured to reap plenty of glory. But who will sow those barren Sands, where they are not only without all hope of a good Harvest, but are sure to loose their Seed and Labor? And in common Equity, he that is unthankful for a little, is worthy of nothing; whereas thanks for one good turn, is the best introduction to another. Holy David was a man according to God's own heart ; and therefore he continually mi •• eth with his Prayers, Praises ; and being of a public spirit, he discovereth the secrets of this skill : As when he saith, Let the people praise thee, O God, let all the people praise thee; then shall the earth bring forth her increase, and God, even our God shall give us his blessing, Psal. 67.5, 6, 7. When Heaven and Earth are friends, then Summer and Winter, Seed-time and Harvest, run on their race. When God was displeased, what was the effect? Ye have sown much, and have reaped little. Again, when God was pleased, mark the very day; For from that very day I will bless you, Hag. 2.15. to 20 Whensoever glory is given to God on high, peace & good will shall be bestowed on men below, Luk. 2.14 Psal. 84.11, 12. Noah gave a Sacrifice of Praise for his deliverance from the Flood ; And God being praised for that one deliverance, he perpetuateth his blessing, and promiseth an everlasting deliverance to the World from anymore Floods.

Again, it is the only way to procure God's Blessing upon our endeavors: It happened that Bernard one day made a curious and learned Sermon, for which he expected great applause, but received none: The next time he made a plain wholesome Sermon, and it was wonderfully affected, liked and commended. A friend of his noting it, asked him what might be the reason? Who answered, In the one I preached Bernard, in the other Christ ; in the one I sought to win glory and praise to myself; in the other, the glory of God, and the salvation of souls, which received blessing from above, and that made the difference; yea, were there nothing good else in it, yet this were the way to gain true honor:

We cannot so much honor ourselves, as by seeking to honor God: To seek a man's own glory, (says Solomon ) is not glory, Prov. 25.25.27. but to seek God's glory, is the greatest honor a man can do himself: For as Cicero said of Julius Caesar, That in extolling of dead Pompey, and erecting his Statues, he set up his own: So who are more venerably esteemed and spoken of, then such as are most tender of God's glory, and least seek their own. They are the Lord 's own words to Saul, They that honor me, I will honor; but they that despise me, shall be lightly esteemed, 1 Sam. 2.30: The way for a man to be esteemed the greatest, is to esteem himself the least. It is humility that makes us accepted both of God & Man, whereas the contrary makes us hated and abhorred of both: The Centurion did many excellent things, but he never did a Work so acceptable in the sight of Christ, as was his disclaiming his own Works. While Saul was little in his own eyes, God made him Head over the twelve Tribes of Israel, and gave him his Spirit; but when out of his Greatness he abused his Place and Gifts, God took both from him, and gave them to David, whom Saul least respected of all his Subjects, 1 Sam. 15.17.28. & 16.14. Other proofs of such as he will honor, for honoring him, you have Gen. 39.21. Zeph. 3 19, 20. Dan. 2.19. to 50. as when Nebuchadnezzar sought his own honor, honor departed from him, and he was made like a Beast; but when he sought God's honor, honor came to him again, and he was made a King, Dan. 4.34. to the end. Before honor, goeth humility, Prov. 15.33. But when pride cometh, then cometh shame, Prov. 11.2. And commonly great Works undertaken for ostentation, miss of their end, and turn to the Author's shame; nor have any less praise then they that most hunt after it.

It's true, the Lord sometimes gives wicked men even what in their thoughts they ask; as some desire riches only, and God gives it them with a curse; some honor and dignity, and they have it, that their fall may be the greater; others fame and reputation ( as loving the praise of men more then the praise of God ) and these have many times what they aim at; they are extolled to the skies, and that shall be the reward of all the good that ever they do. Lastly, God's people make spiritual and eternal things, Grace and Glory, and God's favor their only option, and they have their desire; yea not seldom, are riches and reputation super-added, though they seek them not▪ they seek only God's glory on Earth ; as for their own glory, they let that alone till they come to Heaven, knowing that he only is happily famous, who is known and recorded there: True, he lives so well, that the praise of men (especially good men) will follow; but as I said before, so say I again, he will not follow it, least to gain the shadow, he should lose the substance ; as Absalom in seeking a Kingdom, lost himself.

CHAP. XLVII.

IT is a sad thing to consider, how many formal Christians gul • themselves, in thinking that Christ will reward them, when they have done him no service: As for example, we find the Jews in the 58. of Isaiah, urging God with their fasting, (as those Reprobates, Luke 13. allege unto him their preaching in Christ's Name, & casting out Devils ) We have fasted (say they) and thou seest it not; we have afflicted ourselves, and thou takest no notice thereof ; they expect some great reward; but the Lord answers, Have ye fasted to me ? No such matter; and therefore sends them away empty, ver. 25. to 29. And so will he say unto these (that perhaps do many good works for the matter of them) Have ye done these and these things in love, obedience, and thankfulness unto me, and that in Christ's Name, that my Name may be magnified, and my People won and edified? No, but in love to your own credit, profit, and such like carnal respects; and therefore look to it (as you love your own souls) for if in doing good, and discharging our places, we have served ourselves, and sought ourselves rather then God; when we come for his reward, (as Esau when he had brought the Venison, came for the blessing, making himself as sure of it, as if he had had it, before he kneeled for it) God's answer will be, Let him reward you whom you have served; Thou servedst thyself, reward thyself, if thou wilt; for I never reward any service but mine own: The Pharisaical giver, gives to himself, not to God; Dat sibi non Domino ; He aims at his own praise, what reward can he look for, let him pay himself: But our Savior, Mat. 6. makes the case so plain, that none can question it: Take heed (saith he) that ye do not your alms, that ye pray not, that ye fast not to be seen of men ; otherwise, ye have no reward of your Father which is in heaven, ver. 1: and in ver. 2.5, 16: speaking of the Scribes and Pharisees, that did give their Alms, prayed and fasted to be seen and praised of men ; he saith affirmatively, That they had their reward : And that we might the rather be warned, he adds to it. Verily, Verily, v. 5.16 Yea, in the next Chapter he gives us several instances of such as shall at the last day knock at Heaven Gates, (as it were) and cry out, Lord, Lord, open unto us, for by thy Name we have done many good things: To whom the Lord's answer will be, Depart from me all ye workers of iniquity, I know you not whence ye are, ver. 22, 23. And the reason of it is, Civil men's good works are as a mere Carkase without the soul, since Faith is wanting: Nor is it any excuse before God, to plead that the matter of the Work is good, when the end is not so ; for which, see Isa. 66:3:

Secondly, That the proud and unthankful shall lose the reward of all their performances, is not all; for as thankfulness and humility are the only means to enrich us with God's Blessings; so pride and unthankfulness is the only way to make God withdraw and take from us both himself and his blessings, yea instead thereof to send his curse, and to cross us in all we do, as may be proved plentifully: When the people became murmurers, it displeased the Lord, and the Lord heard it; therefore his wrath was kindled, and the fire of the Lord burnt among them, and consumed the utmost part of the Host, Numb. 11.1, 2: Because the King of Assyria said, By the Power of mine Arm have I done it, and by my wisdom, for I am prudent; therefore (saith the Lord) I have removed the borders of the people, and have spoiled their treasures, and have pulled down the Iuhabitants like a valiant man, Isaiah 10:13: When Nebuchadnezzar and Herod took the praise of their greatness, wit, & worth, to themselves, which was due to God, you know what came of it, Dan. 4. Act. 12.21, 22, 23. Esop 's Crow, not content with her own likeness, went and borrowed a Feather of every Bird, and then became so proud, that she scorned them all, which the Birds observing, they came and plucked each one their feather back, and so left her naked. Even so does God deal with all proud and ingrateful persons.

Hanani the Seer tells Asa King of Judah, Because thou hast rested upon the King of Syria, and hast not rested in the Lord thy God; therefore is the Host of the King of Syria escaped out of thy hand : adding thereto, The Ethiopians and the Lubims, were they not a great Host, with chariots and horsemen exceeding many? yet because thou didst rest upon the Lord, he delivered them into thine hand, 2 Chron. 16.7, 8. And again, being diseased in his feet, it is said, That he sought not to the Lord, but to the Physicians ; and what follows? Asa slept with his Fathers, and died ; his Physicians could do him no good without God : the same Chapter, ver. 12.13.

CHAP. XLVIII.

THankfulness for one benefit, inviteth another: but how worthy is he to perish in the next danger, that is not thankful for escaping the former? Ingratitude forfeits mercies, as Merchants do all to the King, by not payment of Custom, Because Pharaoh saith, the River is mine own: therefore God saith, I will dry up the River Ezek. 29.3, 9. &c. Isa. 19.5, 6. Tamberlain having overcome Bajazet, asked him whether he had ever given God thanks for making him so great an Emperor? He confessed ingenuously, that he had never thought of it: To whom Tamberlain replied, That it was no mervail so ingrateful a man should be made such a spectacle of misery. All which wise Solomon confirmeth, Prov. 11.28. and also Job, Chap. 31. ver. 24, 25, 28. God's glory to him is as the Crown to the King : Now there is less danger in stealing anything from the King, then his Crown ▪ for if men rob him of his Tribute, or clip bis Coyn, he may perhaps pardon it: (though that were much, and he is not discreet that will run the hazard.) But if they go about to take his Crown from him, there is no hope of obtaining pardon for that.

God is very bountiful in all other things; his Wisdom he communicates, and his Justice he distributes, and his Holiness he imparts, and his Mercy he bestows, and his only Son he hath freely given, as Paul showeth, 1 Cor. 1.30, 31. But his Glory he will not give to another, as himself speaks, Isa. 42.8. And indeed this is the main fruit and return that comes unto God from all his Works. This in the New Testament is as the fat of the burnt-offering was in the Old : and we know all the fat was the Lord's, and he that did eat that, was to be cut off from his people, Levite. 3.16. & 7.25. If you will see it in an example, look upon Herod ; who instead of giving the glory of his gifts unto God, took it to himself, and was cut off from his people, by, or after a strange and unheard of manner, Acts 12.

And thus we see by what hath been said, that if pride, covetousness, hypocrisy, or any the like springs, shall set the wheels of our hearts a moving, our Honey will prove but gall, and our Wine, Vinegar ; yea, if these be the ends of our doing duties, such an end will follow it, as we had better be without it, even such a misery at the end, as will know no end of misery.

Let men therefore beware they rob not God of his glory, which he so much stands upon, least Satan by God 's just permission, rob them of their souls, which they ought so much to stand upon.

Again secondly, if the Grace of God be the Fountain from which all our endowments flow, and that God may be honored by our gifts, is the only end of our enjoying them; let us not so much as share with God in squinting one eye at God's, and another at our own honor ; Yea if God will reward no Work, nor bless it with his Grace, unless it be intended to his glory: Let us direct all our thoughts, speeches, and actions to his glory, as he hath directed our Eternal Salvation thereunto: Let us make God the Alpha and Omega, the first and the last, of all our actions and endeavors; Let us add this to all our other gifts, that we give the glory of them to God : As what else should men propose for their end, then that glory which shall have no end? Yea let us with one unanimous voice say, He hath given us all the Grace and Happiness we have, and we will give him all the possible thanks and honor we can; let it be our main request and daily prayer: Teach us, O Lord, to receive the benefit of thy merciful favors, and to return thee the thanks and the glory, and that forever and ever. And so much of the Ends, which we are to propound to ourselves in our beneficence; the lets and impediments follow.

CHAP. XLIX.

I Might mention many great lets and impediments, as Ignorance, Infidelity, Pride, Intemperance, self-love, hard heartedness, and other the like, do much hinder men's bounty and liberality to the poor, as may partly appear by what I have already delivered; but nothing like Covetousness; yea name but Covetousnese, and that includes all the rest. Covetousness is the Grave of all good, it makes the heart barren of all good inclinations; and it is a bad ground where no flower will grow.

It cannot be denied, but enough hath been said in this and the Poors Advocate, to persuade any rational man, not only that there is a necessity of this duty, but sufficient to enflame him with a desire of performing it, according to the utmost of his ability: But so it is, that the Covetous Miser is so far from being prevailed withal, that he will not come so near the same, as to give it the hearing.

Or suppose such an one should be so ingenuous as to hear it, there is no hope of prevailing with him: As what think you, when that rich man, Mark 10 17. &c. who ran after Christ, kneeled down to him, and was so inquisitive to know how he might attain eternal life ; yea, who had from his youth squared his life according to God's Law, insomuch that Christ loved him ; Yet when he was admonished by our Savior to sell all and give to the poor, and he should have Treasure in Heaven, he turned his back upon Christ, and went away very sorrowful, because he was marvelous rich. He had a good mind to Heaven in reversion ; but for all that, he would not part with his Heaven, whereof he had present possession : Whence our Savior so bewails the miserable condition and difficulty of such men's being saved, v. 17. to 26. And the Apostle the like, Eph. 5.5. 1 Cor. 6.9, 10. For if he that had so good affections, made conscience of all his ways, was so desirous to be saved, that Christ was taken with him; What hope of this Wretch that hath a blockish, seared, and senseless Conscience, that is past feeling, and never made scruple of anything from his infancy? No, these solid Arguments, and strong inducements from God's Word, will be so far from prevailing with him, that it is rare if he do not slight and scorn what hath been spoken. The covetous man knows no other God then his belly, and desires no other Heaven then his Coffers full of Angels.

Thirdly and lastly, admit the best that can be expected, viz. that he shall not only lend a listening ear to all that hath been said, but that it does also convince, and almost persuade him to become liberal; As I dare appeal to their own consciences that have hitherto heard what hath been alleged out of God's Word, whether it hath not made their hearts burn within them; whether they have not been convinced, and with Agrippa, almost persuaded to become merciful, Acts 26.28. Whether with Pharaoh, their spirits have not began to thaw a little, Go, do sacrifice to your God in this Land ; yea in their judgments yielded to all that hath been demanded them, and been ready to pray some Moses to pray for them: And yet harden and knit again, whereby all labor (like Moses Message, or the sweet words of Paul ) it utterly lost. The covetous man, though he be convinced in his conscience, and doth resolve to be bountiful, yet no hope of his doing it; for his goodness is as a morning Cloud, and as a morning dew; it goeth away as the Lord once spake to Ephraim and Judah, Hos 6.4.

Good thoughts to carnal & covetous hearts, are only as Passengers, not Inhabitants ; they may make it a thorough-fare, but they can never settle or remain there: If at any time they melt with Pharaoh, they suddenly knit again. Nor is there any heart made of flesh, that will not at some time or other relent. Even Flint and Marble will in some weather stand in drops. It is not only recorded of Pharaoh, that he did thus melt, and of Agrippa, that he was almost persuaded to become good; but the holy Ghost further testifies, that Esau wept; Ahab put on Sackcloth, that Judas repented, and restored; that Felix trembled ; that Pilate took Christ's part, and washed his hands in witness that he was free from the blood of that just man ; that Balaam wisht to die the death of the righteous ; that Herod delighted in John's Ministry : And yet we see that all came to nothing.

CHAP. L.

GOod deeds flow from good men (such as know themselves deputed Stewards, not Independent Lord's of their wealth ) as naturally as springs out of Rocks : But with the covetous Cormorant it is far otherwise; as good persuade a Cannibal, as the covetous to show mercy : To wrest any good deeds out of the Dives's of these days, (though there be millions in the case of Lazarus ) is far more hard then to wring Verjuice out of a Crab ; yea, you may as well press water out of a stone. We read 1 Sam. 25. that churlish Laban ( Nabal I should say, though the difference be so small, that these two infamous Churls spel each other's Name backwards) when distressed David asked him victuals, he reviled him, when he should have relieved him. Nothing more cheap then good Words; these he might have given, and been never the poorer; but his foul mouth doth not only deny, and give him nothing, but that which was worse then nothing, bad Language; So fares it with these Churls, when any David is driven to ask them Bread, they give him stones instead thereof; let them be moved by someone to give an Alms, or do some charitable deed, they cannot hear on that ear.

Or if this Wretch for his credit sake, does speak fair, all his good deeds be only good words ; and he may be answered as that Beggar did the Bishop, when instead of an Alms he gave him his blessing, That if his blessing had been worth a penny, he would not have been so bountiful. So that if every house were of his profession, Charities Hand would no longer hold up Poverties head.

Words from a dead man, and deeds of Charity from a covetous man, are both alike rare, and hard to come by. The Mountains are not more barren of fruit, then he of goodness; The Rocks are not so hard as his heart ; he is a friend to none but himself; His Charity begins at home, and there it ends. To urge or persuade him to be liberal, is all one, as to entreat a Tiger to be tame and gentle, or a Wolf to be pitiful and merciful.

There is such an antipathy between his heart, and one that is in distress, that he hath not the patience to hear a poor man speak; yea out of a desperate resolution to give him nothing, he will not vouchsafe to look upon him, but turn his face or eyes another way, as though the poor man were such an eye-fore, as might not be endured. And this he does for fear of being infected with the contagion of the poor man's misery; or lest it should cause a spmpathy, and •• llow-feeling of his calamity; or lest his co • scious eyes should check his churlish heart, and put him in mind of his barbarous inhumanity.

But let all such be assured, that as they turn away their eyes from the poor in the day of their misery, so the Lord will turn away his face from them in the day of their calamity : And as they have stopped their ears at the cry of the poor, so they themselves shall cry, and God will not hear them, as it is Prov. 21.13. And just it is, that as the unmerciful will not hear others when they stand in need, so God should not regard them when they shall stand in need: Blessed are the merciful (saith our Savior ) but that stands not with his disposition; for the penny which comes out of his purse, is like a drop of blood drawn from his heart ; and his reward shall be answerable.

The covetous man's heart is like his Chest, ever close shut, except it be to receive. He is sparing & niggardly in giving, but open handed to receive whatsoever is brought; like an Hog or Medler, he never does good to any til he be dead and rotten, He is like a Butlers earthen box, out of which nothing can be drawn til it be broken ; Or some kind of Vermin, which is of no use til uncased. He resembles a spunge that soaks up excessively ; but til Death comes with his Iron grasp to squeeze him, he will not yield one drop ; Only then some good comes of his Goods.

Indeed it is great pity the State does not by him, as Epaminondas did by such another, who having notice of a rich man that had no care of the poor, (but would answer them like churlish Nabal, Shall I give my meat and drink unto men whom I know not ? Or like Cardan Doctor of Physiek in Rome, who when Out-landish Scholars came to him, would answer them, What have I to do with Foreigners? I am Cardan, I care for no man except he brings me money ) sent a poor man to him, and commanded him under great penalty to give him presently six hundred Crowns ; who hearing it, came to Epaminondas, and asked him the cause thereof; Who replied, This man is poor and honest; and thou who hast cruelly robbed the Commonwealth, art rich ; and so compelled him to be liberal in spite of his teeth: Howbeit if they hanged him up (as Atillus a good King of this Land, did all oppressors of the poor, and distributed their Goods to those they had impoverished) they did him no wrong: But for want of this, like Horse-Leeches, or a sort of Vermin too homely to name, that have no place for voidance of their excrements, being nevertheless very insatiable, they swell with sucking of blood, and so burst.

O the wretched and sad condition of a sordid, sensual self-lover, of a covetous miserly muck-worm, and the small hope there is of his being better!

The salvage creatures, as Lions, Tigers, Bears, &c. by God's appointment and instinct, came to seek the Ark ; men did not only slight it, but scorned and scoffed at it. Nebuchadnezzar was more a Beast before he grazed in the Forest, then while he did, or afterward.

The death of Christ darkened the Sun; shoke the earth, clave the Rocks, opened the Graves, and raised the dead ; all could not put faith into the Jews hearts, brutish, yea even senseless Creatures, are more sensible then corrupted reason. And of all the rest of the Jews, the Scribes and Pharisees who were covetous, were the least sensible, because they did shut their eyes, stopped their ears, and barrocado their hearts against all our Savior did or said ; which is just the case of these men.

All objects to a meditating Solomon, (a wise and holy Christian) are like wings, to rear and mount up his thoughts to Heaven. But these sit like sots, under the sound of God's Word, and are not at all sensible; yea, though they feel his Ax at the root of their consciences, & be smitten with some remorse, yet they go on in sin: But what became of Pharaoh that would not hearken to Moses, though he came with a Message from God ? Of the rich Glutton, that made no more reckoning of Moses and the Prophets ? Of Lot's sons in Law, that counted their Fathers fore-warnings a mere mockage?

The Birds of the Air seem to be wiser then we; for when they know the Gin, they will avoid it : But we knowing the Devils illusions, yet willfully run into them. Sin blinded Sampson so, that finding Dallilah 's treachery three times, could not be warned, although he never found her true in anything, Judge. 16. The case of all impenitent sinners, but especially of the covetous, as hereafter they will acknowledge when Hell Flames hath opened their eyes, which Covetousness hitherto hath blinded, and made mere Atheists ; for they acknowledge no other God but Mammon : Every covetous man is a close Atheist, as thinking it weakness to believe, wisdom to profess any Religion: The Children of Israel would not believe Samuel before they saw a miracle, 1 Sam. 12.16. &c. should the covetous man see as many miracles as Moses wrought before Pharaoh, he would be the same man still, and a rare miracle it will be if ever he be saved, as our Savior shows, Mar. 10.25.

CHAP. LI.

ANd so you have (in this, and the other two parts of the Poors Advocate ) the necessity, the matter, the manner, the nature, the kinds, the quantity, the subject, the object, the time or continuance, the means, the motives, the ends, the impediments, & the remedies of this most excellent Grace; or Christian Duty, so oft pressed, patterned, and commended in the Word. It remains only that I should apply them; for I have more need to press the payment, then prove the Debt, though sure I am, it is from the foulness of men's stomachs, prevailing above the goodness of the food, if what hath been delivered, does not prove effectual. Wherefore in the first place, Hath God so strictly commanded it? And is there such a necessity of showing mercy to the poor members of Jesus Christ ? That there is no being saved without it, hath God therefore given us all, that we may impart some part thereof to others that want? Shall God have glory by it? Hath he promised to bless the merciful man in his temporal, civil, spiritual, and eternal estate? Is there no such way to grow rich, as by being bountiful to the poor? Is it the most certain and infallible way never to want? Is sparing in this case, the worst thrift? Will with-holding from the poor, bring a man to poverty? Shall we have the benefit of their prayers, and their loins to bless us? Is this the Way to obtain God 's blessing upon our persons, whereby we shall be kept in perpetual safety, & delivered from the malicious practices of all our enemies? Will God hear us, and send us succor in all times of need (as we hear and pity the poor) and even make our beds when we are sick. Will what we have this way distributed, stand us in more stead at the hour of Death, and Day of Judgment, then all the Wealth in the World? Shall the merciful be rewarded with illumination and conversion? W •• these Works of Mercy bring such joy and peace, confirm our hope, and sweeten all our afflictions? Are they evident signs of saying Graces? And do they assure us of our future reward; and fruition of God's presence hereafter? Is it the only way to an honorable and honest repute and report, living and dead, procuring all love and respect from good and bad: Will God bless the merciful man with an happy match, & a godly off • spring? Shall what we give, be paid again unto our children, and posterity, with an addition of all other blessings, who otherwise shall not prosper, but be Vagabonds, and beg their bread. Is it a thing so pleasing to God, that he accounts what is given to them, as lent to him: And so acceptable to Christ (by reason of the near union that is between him, the poor and us, being but one mystical body, whereof he is the Head) that what we do to them, his members, he takes as done to himself; and will accordingly reward it, or plague the neglect thereof, both upon us & ours here, and our bodies and souls hereafter: Is it so, that what we disburse in this World, we shall receive again by Bill of Exchange in Heaven ? And that it is not so much given, as laid up? insomuch that we may truly say, What we gave, that we have. If besides all this, God hath promised to reward a little money, meat & clothes, with an infinite & Eternal Kingdom of glory, have the poor as true a right to it, as we have to the residue? Are we no less beholding to the poor, then they are to us? Would we (were it our case) think the contrary very unequal? (For if we look on the sufferings of others, as heavier then our own, this will beget thankfulness; if we look on the doings, gifts and graces of others, as better then our own, this will beget humility.) Shall they thereby be the better able to serve God in their several stations? Shall they have cause to pray for, and praise God for us? Will it stop our enemies mouths, and make them think the better of our Religion, and happily win them to embrace the truth; at least, seeing our good works, they will glorify our Father which is in heaven ? Whereas the Poor shall only have some outward relief and comfott thereby? Shall we fare the better for it in our souls, bodies, names, estates and posterities, with many the like which might be added for our e • couragement to this duty? Then they should serve (as one would think) as so many effectual and strong arguments to move every Christian to the diligent and frequent doing of them.

Yea, by this time (as I hope) I have made some way in the Worldlings heart, to relish the relieving of the poor; at least it concerns men to urge and press these motives upon themselves, until they have compel'd their unwilling wills to resolve to interest themselves into so many promises and blessings, and to shun the danger of so many threats and judgments, as the neglect thereof will incur: As did we thus hide the Word of God in our hearts, and particularly apply these things to our Consciences, it would work this Grace in us all: Which otherwise will prove no other, then as a sweet harmony of Music to • deaf man. It is not unknown to us, that Nathan wrought more upon David by a particular, private admonition, then all the Lectures of the Law could do for three quarters of a year together.

Yea, let but this be done, or indeed do but well weigh what hath been said, and it will be sufficient to persuade any covetous Nabal alive (if he hath either heart or brain) or indeed any care of, or love to himself or his, to become as liberal as Zacchaeus himself. However I doubt not but some will be so wise as to consider the premises, & thereupon to give as God in his Word enjoins; And that others will do the same, if it be but merely out of self-love; for there cannot possibly be more rational or strong inducements, more rare & remarkable Benefits and Promises to any duty, then is propounded to this particular Grace. Wherefore if there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any compassion and mercy towards yourselves or others, think of these things, accept of these blessings; rush not upon so many Curses, but break off your sins and former unmercifulness, by righteousness, and your iniquity by showing mercy towards the poor, Dan. 42 Distribute to the necessities of the Saints, minister unto them of your Substance, like Mary Magdalene, Joanna, the wife of Chuza, and Susanna; And give yourselves to Hospitality, Rom. 12.13. Luke 8.2.3. Suffer not the naked to lodge without garment, and without covering in the cold, Job 24.7. Yea, if thou dost but well weigh what benefit it will bring to thee, by being bountiful to them, thou will • be glad to meet with, and invite such an object, or opportunity of doing good, and be thankful for it; even as Zerxes the Persian Monarch said, when Themistocles came to him, being banished his own Country; Let the Athenians send us more of such guests. And indeed, if men will not be moved, nor drawn to good with the threefold cord, inerrableness of Precepts, innumerableness of Examples, inestimableness of rewards, (and yet here is more then a sevenfold Cord) no hope that any means should prevail with them, as St. Austin speaks: If Othniel be told what preferment he shall get for taking Kiriath Sephar, he will undertake that difficult task, Josh. 15, 16, 17. And if David does but hear what shall be done to the man that kills Goliath, he dares accept the challenge of that terrible Champion, 1 Sam. 17. If Moses hath once respect unto the recompense of the reward, he will be content to suffer affliction with the People of God, Heb. 6.11.25, 26. And if the Apostles expect to receive some great thing of Christ, they will soon forsake all, and follow him, Matth. 19.27, 28. We should therefore be forward to keep this Commandment of showing mercy to the poor, since in the keeping of it, there is great reward, Psal. 19.11.

CHAP. LII.

AGain secondly, if Bounty be the best and surest way to Plenty; If such Gain comes by giving; If this be the only way to have our Barns filled, and our Presses to burst with abundance ; If by giving to the poor for Christ's sake, our riches shall increase and multiply, like the Widows handful of meal, or those Loaves and Fishes in the Gospel, and that the more we give, the more we have: That liberallity will make a man lastingly rich, as having God's Word that such shall never want: If we can no way be so liberal to ourselves, as by giving to the poor, and in them to the possessor of all things; It should methinks make rich men of all others, put the same in practice, since they are all for gain, and looking after commodity; all for treasuring up, all for themselves, all for riches, it being their only summum bonum ; For no such way to increase their Estates, or benefit themselves, can ever be found out; this will do it above what they are able any other way, or what they were ever yet acquainted with: How then should it take with them? How should it not whet them on, and make them put the same in practice? For should you rich men plot and break your brains to study and contrive all the days of your lives how you may do yourselves the greatest good, this is the only way.

It is fabled of Midas, that whatsoever he touched, it was turned into Gold; but it may more truly be so said of the hand of Charity; for that turneth a Cup of cold Water into a never failing Mine of Gold: As thus; if we but sow the seed of our Beneficence, we shall not only reap an earthly crop, but have also an heavenly harvest, which will never fail us; it will return unto us a double Harvest, the crop of all temporal and spiritual benefits in this life, and of everlasting blessedness in the life to come. This is the true Philosophers Stone, yea it exceeds by far, all that any report of it. For the Lord will repay and reward us, not only with the true Treasure of spiritual graces, and eternal glory; but stooping to our infirmity, even multiply and pay us with our own money also, even with the coin of worldly blessings, which is so currant among us. And what greater gain can be imagined, then to change Earth for Heaven, transitory trifles for eternal treasures, the bread of men for the bread of Angels, rotten rags for glorious robes, and a little drink, yea a cup of cold water (if the Well or River be our best Celler) for the Water of Life, which will infinitely delight and satisfy us, without glutting or satiety. Then is our Savior's words, Luke 12.33. worth harkening to of all rich men, where he saith; Give alms, provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. And indeed it being so, a man would think there needed no pressing, or persuading any to this duty, that have either grace or wit; for who does not wish well to himself and his? and yet no duty more neglected; insomuch that I can never enough admire! the little Charity of most rich men in these days, or pity their simplicity. For the want of Charity is the strongest conviction of folly that can be. Nor were it possible they should be so close-fisted, if they were not as barren of Wit, as they abound in wealth▪ As observe but the depth of such an one, he buys a Lease of seven years, with an Inheritance that is everlasting.

There can be nothing more strange in my judgment, then that covetous men, who are all for themselves, and for gain, should so neglect the greatest gain and interest, (with infallible security) that ever was heard of! But Solomon gives the reason, Prov. 17.16. for what he speaks there of a Fool, is more true of a Covetous & Uncharitable Rich man; He hath a price put into his hand, but he wants an heart to make use thereof. As O the brave opportunities such have! to be happy, and to make their seed happy here, and much more hereafter, if they were wise, and did but truly love themselves, and their precious souls. Whereas now like fools and mad men, they will needs be more miserable then thousands that want those blessings, wherein they abound: yet so foolish and mad are most rich men, as common experience does too well teach us: As, will they not lend a man on his Bond for six in the hundred? sooner then accept God 's hundred for one, ensured on a Word so firm, that one Iota of it shall not perish in the general fire of heaven and earth; and how could this be? were not these words of Christ, Matth. 25.41. to the end ▪ and the great day, together with the signs of God's love manifested on the Cross, a mere tale that is told, and of no concernment to us. But

CHAP. LIII.

THirdly, If with what measure we mete to the poor, it shall be measured to us again, as it fared with Dives touching Lazarus, Luke 16.20, 25. If the sentence of Absolution or Condemnation at the day of judgment, shall be pronounced either for, or against us, according as we have performed or omitted these works of mercy; to those and only those who have fed the hungry, clothed the naked, visited the sick, &c. Come ye blessed, &c. And contrarily, to those that have not done these duties in relieving Christ's members, according to their abilities, and the others necessities; Depart ye cursed, into everlasting Fire, &c. In what a case are all miserly and unmerciful muckworms? Yea what will become of most rich men in these days, who being worth thousands, will let the poor starve rather then relieve them with any considerable supply? I profess it is wonderful to me, that ever such sordid, self-lovers, can look for, or expect to find the least mercy from God at the great Day of Retribution. Certainly they must needs think there will be no such Day of Judgment as Christ speaks of, or that he is a notorious Lyar, and means not to be as good as his word; For if they do in the least believe either of these; yea if they did but come so near believing, as to grant such a thing may be, or it is possible, they could not be such careless, witless, and wicked fools, as to venture and hazard the salvation or damnation of their souls, upon the doubtful event of such a weighty business.

O my Brethren! bethink yourselves (before your Glasses be run out) be persuaded, be persuaded to love your money less, and yourselves and souls more. And do not lose your souls to save your silver; or if you do, you will one day dearly rue it, I mean when you come in Hell : As let me ask your Consciences but this question, What would you give in those scorching flames to be delivered out of them, into Abraham's bosom, or the Kingdom of Heaven ? Yea, what would you not give, if you then had it? Let Nabal be but ransomed out of Hell, he will no longer be a Churl : Let Dives return from that fiery Lake, to his former riches, the sensible World shall admire his Charity. Let Judas be ransomed out of Hell, he will no more betray his Master for money. Let Esau find the same favor, he will never again sell his Birth-right. Nabal then would no longer oppress. Achitophel then will be no longer a false-Counselor, nor Ahab a bloody Tyrant. Finally, if all damned souls could but be admitted to come out of Hell, and get a promise of Heaven upon condition of extraordinary obedience for a thousand years, how precisely would they live? And how would they bestir themselves, that they might please God, having once tasted of those torments which now many are in doubt of, because no man ever saw Hell, that returned back to make the relation? yea, if the offer were but made to these Churls on their death-beds, when Conscience begins to accuse, God appears to be angry, and Satan is ready to seize upon their souls, they would then give all they have, had they ten thousand worlds, for a short reprieve, to the end they might have the like possibility; As certainly, when Pharaoh saw the Sea ready to swallow him ; he was heartily sorry that ever he had wronged poor innocents, and oppressed God's own portion : How much more, when he felt the flames of Hell-fire about his ears? And the like of Ahab, touching Naboth, and all such covetous and cruel men. What gained Laban, and Nabal, or Dives, or that rich man in the Gospel, by heaping up Riches, and ingrossing all to themselves, when shortly after by their covetousness and cruelty, they both lost their Estates, and themselves? The foolish Virgins to save, or spare a a shilling, brought no Oil ; but when their Lamps were out, and the Bridegroom was come, what would they have given? Yea, what would they not have given for a little Oil, and for entrance with the wise, into the Wedding ? Such will one day be the case of all covetous men: Indeed at present none are wise but they; for they account poor honesty but a kind of simplicity; but then they will acknowledge themselves to have been of all fools, the greatest; nor deserve they any pity: Who pities that man's death, that having the Medicine by him which can help him, dies and will not take it? If ever you see a drowning man refuse help, conclude him a willful Murderer.

O my Brethren! look not for Dives nor Judas to come out of Hell to warn you, since all this that I have said, and much more, is written for your learning and warning; lest it fare with you, as it did with the Greeks of Constantinople, who had store of Wealth; but because they would spare none to the reparation of the Walls, and maintenance of the Soldiers, they lost all to the Turks, which afterwards no money could recover. Or as it fared with Hedelburough, which was lost through the Citizens Covetousness ; for being full of Gold and Silver, they would not pay the Soldiers that should have defended them; Though neither their folly nor loss was comparable to this of yours; For what is the Loss of Life or Country, to the loss of a man's Soul, and the Kingdom of Heaven. The covetous Jews, spoken of by Josephus, loved their money dearly; when being besieged, they did in gorge their Gold for all the night, and seek it in their close Stooles the next morning: But nothing so well as these Cormorants I am speaking of, who by covetousness and overmuch sparing, resolve to lose Life, Substance, Soul, Heaven, Salvation and all. O wretched, wicked and foolish generation!

CHAP. LIV.

FOurthly, If there needs no other ground of our last and heaviest doom, than, Ye have not given, Ye have not visited : If the main point which Christ will scan at the day of Judgment, is the point of mercy. If he will accuse the Wicked at the last day, not only for taking the meat out of the poor's mouths, or plucking their apparel off their backs; but for not feeding them, and putting clothes upon their backs, as is evident by Matth. 25. and as I have made plain; then are all Negative Christians in an ill taking.

It is strange to see how many several ways men have to deceive themselves: One thinks it enough that he is of the outward visible Church, born of Christian Parents, hath been baptized, &c. Another so confidently hopes for Salvation by Faith, that he little regards honesty, or true dealing amongst men. Another sort flatter themselves with promises of mercy; as, Christ suffered for all; God would have all to be saved; At what time soever a sinner repents, he shall be forgiven, and the like; and with these they batten their own presumptuous confidence, be their lives never so licentious. Yea where is the man that will not boast of his love to Christ ? though they even hate all that any way resemble him; but of all others, such as live harmless Lives, and do no hurt, think it sufficient, and that it greatly matters not for doing good, so they do no evil. And in these conceits they go on to the end of their lives, without once questioning how they shall enter in at the straight Gate. Their deceitful hearts serve them as Jael did Sizera, who flatteringly said to him, Come in my Lord, giving him Milk, and covering him with a Mantle, but withal, nailing his head to the gronnd. As see how the Rich Glutton flattered himself with hopes, until he was in Hel-flames: For notwithstanding he had denied poor Lazarus the very crumbs that fell from his Table, yet he could challenge Abraham for his Father, saying, Father Abraham have mercy on me, &c. Luk. 16 But refused he was, because he had not the works, nor indeed the Faith of Abraham, though he might seem to profess and pretend it. And the like of those Jews, John 8. For they could boast to Christ, that Abraham was their Father ; but he gave them a cutting Answer, If ye were Abraham's Children, ye would do the works of Abraham, ver. 39. Vainly do they speak of their love to Christ, who yet are wanting to his members. Neither can there be a truer argument of a godless person, then unmercifulness: If we know a man unm • rciful, we may boldly say, He is ungodly, John 3.17. The lack of Charity, is the conviction of Hypocrisy, 1 Cor. 13.1, 2, &c. The righteous is merciful, and giveth, Psal. 37.21, 22. But the Wicked are so far from this, that they borrow, and pay not again. The Father of Mercies hath no Children but the merciful, Matth. 5.7. He that is not a feeling-Member of others miseries, is not of that Mystical Body, whereof Christ is the Head. It is not who is called a Christian, or who is baptized ; for in that number we shall find abundance of Heretics, no fewer Hypocrites, and inn • merable ungodly persons ; some not informed in their Judgments, the rest not reformed in their lives ; Neither is it enough that we are civil honest men whom none can justly accuse; for we are commanded 1 Pet. 3.11. to eschew evil, and to do good ; to eschew evil, is the first lesson of Christianity, but not all; to do good is the second, and greater half, 2 • im. 2.19. Let everyone that calls on the Name of the Lord, depart from iniquity ; that is one step, but not high enough; We must also do the will of our Father, John 7.17. Every Tree that brings not forth good fruit, (for all it brings forth no bad) shall be cut down for the Fire ; And the servant that doth not employ and increase his Talent, (for all he returns it safe and whole to his Master) shall be bound hand and foot, and cast into utter darkness, Matth. 25.30.

Thou hast a servant who is neither Thief nor Drunkard, nor Swearer; no, none is able to tax him with any vice or unthriftiness; yet bacause he sits all day with his hand in his bosom, and does nothing, thou correctest him: Why what harm hath he done? Thou canst not charge him with anything but his not doing of something, yet he deserves chastisement: So in this case there needs no more to prove thee wicked, and to make thee of the number of those Goats which shall be placed at Christ's left hand, and to whom he shall say, Depart ye cursed, then that thou hast not done these works of mercy, which are no less commanded, then the wickedst actions are forbidden.

Good deeds are such, that no man is saved for them, nor without them. Indeed Faith is the life of a Christian; but the breath whereby he is known to live, is Charity, 1 Cor, 13.3. Faith doth justify, our works do testify that we are justified : Therefore justify thy Faith, that thy Faith may justify thee. There is much Faith talked of, but little faithfulness manifested; abundance of love, but not a spark of Charity, Gal. 5.22. But let men pretend what they will, he that hath Grace, or the love of God in his heart, will show it in Works of mercy, to the end, that God may be honored, and others won and edified thereby. Blessed are the pure in heart, saith our Savior, for they shall see God, Matth. 5.8. They must lead virtuous lives on Earth, that ever expect in Heaven to see the Lord Jesus. Now the inward disposition of the heart is outwardly engraven in the life. Shew me thy faith by thy works, says James, I am. 2.18. That is, by thy active obedience, which consisteth in doing God's Commandments ; and passive obedience, in suffering his Chastisements. Though Faith be alone in Justification, yet not in the justified; as the Eye, though alone in seeing, yet not in him that seeth, but joined with the Ears, Nose, Hands, and many other members of the body.

Faith the Queen of Graces, hath her Gentleman-Usher before, and her Servants following after. If you see not Repentance go before Faith; nor Works attending on her: know that it is not she. There is a zeal without knowledge, and there is a knowledge without zeal ; there is a faith without obedience, and there is an obedience without faith ; there is a love without fear, & there is a fear without love ; & both are hypocrites. We are justified by faith, says Paul, Rom. 4.3. We are justified by works, says James, I am. 2.21 St. James dealt with them that stood too much upon Faith without Works, S. Paul dealt with them that stood too much upon Works without Faith.

Wicked men, if we mark it, are all for extremes, and extremes only bear rule in this World, because there is still but one virtue for two vices, which cowch so close beside her, that the natural man can scarce see her; as for instance, you shall ever see Pride on the one side, Rusticity on the other side, and comeliness in the midst; Flattery on the one side, Malice on the other side, and Love in the midst: Diffidence on the one side, Presumption on the other side, and Faith in the midst. Superstition on the one side, Atheism on the other side, and Religion in the midst: Ignorance on the one side, Curiosity on the other side, and knowledge in the midst: Carefulness on the one side, Carelessness on the other side, and Diligence in the midst: Covetousness on the one side, Prodigallity on the other side, and Frugallity in the midst. But to these Virtues, or to keep the mean, Worldlings are always to seek, as hereafter they will be of a blessing.

God's Servants are known by this, they square all their actions and intentions by the Rule of the Word, as knowing that if they do never so much to satisfy another's Will, or their own, it avails nothing with God, if it be not done for God. Therefore David prays, Teach me O Lord, to do thy will, not my Will; for we need not be taught to do our own wills; every man can go to Hell without a Guide. Now he that will do God's Will, and live by the direct Rule of his Word, must repent and believe the Gospel, Mark 1.15. that is, join with his faith in God's Promises, obedience to his Precepts ; For Faith and Obedience are as inseparable as life and motion, the Sun and its light.

And all • beit in our Justification, Christ saith, Fiat tibi secundum fidem tuam; be it unto thee according to thy Faith, Matth 9.29. Yet in our salvation, Redditur unicuique secundum opera sua; Every man shall be rewarded according to his works, Matth. 16.27. Neither will Christ say when he shall sit upon his throne, Ye have believed, but you have done; Come ye blessed, Matth. 25.35. and in Matth. 25.21. Well done good Servants ; not well known, nor well spoken, nor well purposed, but well done: This is the perfect Rule, Gal. 6.16. And as many as walk according to this Rnle, peace shall be upon them, and mercy, and upon the Israel of God. Again, it is not knowing, or hearing, or preaching, or casting out Devils in Christ's Name, nor praying, Lord, Lord, &c. but he that doth his will ; and when he hath done it, accounts himself an uprofitable servant; that shall be saved, Luke 17.10. And indeed, if men were not willfully blind, and did not choose to follow the deceitfulness of their own hearts, rather then believe God's Word; It were impossible they should ever hope for mercy without filial Obedience, since the Scripture throughout continually calls for practice, as to ad some instances to the former. If you ask God who shall dwell in his holy Mountain, he saith, The man which walketh uprightly, Psal. 15.2. If ye ask Christ who shall enter into the Kingdom of heaven ; he saith, Not they which cry, Lord, Lord, (though they cry twice Lord) but they which do the will of my Father, Mat. 7.22. If you ask him again, How you may come to Heaven; he saith, Keep the Commandments, Luk. 18.20. If you ask him again, Who are blessed ? He saith, Blessed are they that hear the Word of God, and do it ; here are none but doers. If you ask an Angel, who are blessed? he saith, Blessed are they which keep the words of this Book Revel. 22.7. Here are none but doers. If you ask David, Who are blessed? He saith, Blessed are they that keep judgment, and he that doth righteousness, Psal. 106.3. & 103.18. If you ask Solomon, Who are blessed? He saith, The man is blessed that keepeth God's Law, Prov. 29.18. Here are none but doers. If you ask Isaiah, Who are blessed? He saith, He which doth this, is blessed, Isaiah 56.2. If you ask St. James, Who are blessed? He saith, The doer of the Word is blessed in his deed, James 1.25. Here is none but doers mentioned, Matth. 7, 21. Rom. 2.13. So that blessedness and doing, go always together; For as the works that Christ did, bore witness that he was Christ, John. 10.25. So the works that we do, must bear witness that we are Christians. And least any man should look to be blessed without obedience, as Christ calleth Love the greatest Commandment ; so Solomon calleth Obedience the end of all ; as though without obedience all were to no end, Eccles. 12.13.

When God created the Trees in Paradise, Gen. 1. he commanded them to bring forth fruit : So when he createth a lively faith in any one, he commandeth it to bring forth Works. And when our Savior would prove himself to John, to be the true Messias indeed; he said to his Disciples, Tell John what what things you have heard and seen ; not only heard, but seen, Matth. 11.4. So if we will prove ourselves to be Christ's Disciples indeed, we must do that which may be seen, as well as heard. John was not only called the Voice of a Cryer, but a Burning Lamp, which might be seen.

James doth not say, Let me hear thy Faith; but let me see thy Faith: As the Angels put on the shape of men, that Abraham might see them; so Faith must put on Works, that the World may see it. The works which I do, says Christ, bear witness of me. And he always linketh Faith and Repentance together; Repent and believe the Gospel, Mark 1.15. Therefore that which Christ hath joined, let no man separate, Mark 10.9.

I know the Antinomians preach another Gospel ; but this is the old Orthodox & common received truth : They that in life will yield no obedience to the Law, shall in death have no benefit by the Gospel. And though the Law have no power to condemn us, yet it hath power to command us: Lex datur ut gratia quaereretur, Evangelium, ut Lex impleretur. The Law sends us to Christ to be saved; and Christ sends us back again to the law to learn obedience. The former is plain; The Law is our School-Master to bring us to Christ, that we might be justisted by faith, Gal. 3.24. The other is as manifest; If thou wilt enter into life, keep the Commandments, Matth. 19.17.

Let our Faith then be seen by our faithfulness, and our Love by our Charity : and think not to partake of what God hath promised, but by doing in some measure what he hath commanded. To conclude in a word, God's servants are known, by humility and charity ; the Devil's by pride and cruelty. Our Persons are justified by our Faith, our Faith is justified by our Charity, our Charity by Humility, and the actions of a Godly Life : And so much of the fourth Use.

CHAP. LV.

FIfthly, if we be but Stewards of what we have, and that our superfluities are really the Poors due : then let none object, (when told of their unmercifulness) What I have is mine own : Or, May I not do as I list with mine own ; for it is neither their own, nor at their own disposing; their wealth is their Makers, and they must do with it as he in his Word enjoins them.

Nor does this argument always hold good in civil matters: 'It is a rule in Law, No man may use his own right to the Common-wealths wrong, or damage. The Law provides, that a man shall not burn his own corn, nor his own house : That he shall not drown his own Land ; nay, a man may not bind himself from marriage, or the manuring or tillage of his own Land, because it is against the good of the Common-wealth.

Wherefore flatter thyself no longer, but look to it: thou hast not two souls, that thou mightest hazard one of them. Lose not thy soul, to save thy purse; but show mercy, if ever thou lookest to find any. And hear the poor, if ever thou wilt have God to hear thee: For he hath said it, (that will one day Audit the poor man's complaints, and thy Stewardships account) that no sin but unkindness to thy Savior in his suffering members, shall be cast into thy dish; to the feeding of the never-dying worm of conscience.

Sixthly art thou but a Steward put in trust? and art thou to give an account unto God, how thou hast husbanded thy Master's Goods; and will this be the bill of particulars thou hast to give up? Item, so much spent in pride, so much in lust, so much spent upon revenge, so much upon dice, drunkenness, drabs, and the like great sums all laid out upon thyself, in the pursuance of thy lust: But when it comes to a work of mercy, as▪ What have you done for God? What for Christ ? What • or the members of Christ? What for the advancement of Religion, or any pious work, or service. Item, nothing, or as good as nothing. Or thus; Item received strength, and laid out oppression: Item received riches, and laid out covetousness : received health, and laid out riot and drunkenness. Item received speech, and laid out swearing, cursing, lying : received sight, and laid out lusting ; or perhaps, Item so many score pounds laid out in malice and suits of Law : so many hundreds in lusts and vanities, in feasting and foppery. So many thousands in building great houses: Item to the Poor in my Will to be paid at my death, forty shillings ; to the Preacher for a funeral Oration to commend me, ten or twenty shillings: Item to beggars when they came to my door; or when I walked abroad, a few scraps that I knew not what else to do with, and sometimes a few Farthings: Item so much spent in excess and superfluity, and so little in performing the works of mercy : so much laid out upon worldly vanities, & sinful pleasures ; and so little for good uses, especially for relieving Christ's poor members.

Will this Bill pass current, when God comes to cast it up? When thou hast laid out all for thyself, either in Apparel, or in Feasting, Drinking, &c. for thyself, self-credit, self-delight and content, even amounting to scores, hundreds, thousands; while for pious and charitable uses, there comes in here and there only two-pences, three-pences, & such poor short reckonings, not worthy to be summed up. Oh miserable man! how wilt thou answer this before the Great, Just and Terrible Judge of all the World? And how wilt thou fare? If these accounts be not mended in this life, thou wilt never have thy Quietus est in the life to come. Methinks I could pity these men whom the World so adores, even with tears of blood, when I seriously consider their latter ends.

CHAP. LVI.

BUt seventhly, there is another sort worse then these, viz. Such as are not only strangers unto mercy, but are opposites & enemies to it, walking in a quite contrary way. These do not feed the poor, but they flay them; they do not clothe them, but they strip them; they make not any provision for them, but cast how utterly to ruin, and undo them; instead of healing them, they wound them; instead of relieving, they rob and oppress them; and instead of being to them any ease and comfort, they lay upon them heavy burdens and pressures. These Hammons, hanging is too good for them; for if all those shall be bid, Depart ye cursed, that have not given to Christ's poor members, What will become of thee that hast taken away from them? that hast beaten the poor to pieces, and ground their faces? that hast not only eaten up the Vineyard, but keepest the spoil of the poor in thine house, as the Prophet Isaiah complains, Isa. 3.14, 15. If the Levite be so severely censured for not helping the distressed man, Luk. 10.30. &c. What will be thy portion and punishment, that hast robbed him, and hast dealt with him as the cunning Fowler deals with the poor birds; who sets his limed ears of Corn, to catch them in an hard Frost, or great Snow, when they be ready to starve.

Dives did but deny to give his own, thou hast taken away other men's. Now if he (saith Austin ) be tormented in endless flames, that gives not his own goods to them that need, that gives not meat to the hungry, clothes to the naked, that takes not the stranger into his house, that visits not his brethren when they are in prison, as it is Matth. 25.41. &c. What shall become of him that takes away other men's, that robs the poor, turns them out of their own houses, and casts them into prison? O remember I beseech you, if that servant in the Gospel was bound to an everlasting prison, that only challenged his own debt, for that he had not pity on his fellow, as his Master had pity on him, whither shall they be cast that unjustly vex their neighbors, quarrel for that which is none of theirs, and lay title to another man's propriety?

When the Prophet that was slain by a Lyon (though an holy man) buys so dearly such a slight frailty, of a credulous mistaking: what shall become of heinous and presumptuous sinners?

Christians should be like Christ : but how unlike to him are these men? Christ made himself poor to make them rich : but they make many poor to make themselves rich: yea, they sink others eyes into their heads with leanness, while their own eyes start out with fatness : and to fill the other bag they will pare a poor man to the very bones.

Again, many men be unreprovable, and yet rejected: alas, what then shall become of our gluttony, drunkenness, pride, oppression, bribery, cozenages, adulteries, blasphemies, and of ourselves for them? If he shall have judgment without mercy that shows not mercy ; what shall become of subtraction and rapine,, Psal. 109.11. Do'st thou not know, that with what measure thou metest to others here, God will measure to thee again hereafter? Mat. 7.2. And were it not better then, to prevent a mischief before, then repent you did not when 'tis too late? O that thou wouldst but fore-think, what thy Covetousness will one day cost thee. As how will it one day grieve these griping Engrossers, and Oppressors? when they shall receive a multiplicity of torments, according to the multiplicity o • their cruel and unconscionable deeds? and to the number also of their abused benefits. They will then wish, that they had not done so ill, nor fared so well upon earth ; that they might have fared less ill in Hell. For if for one sin at the first, God plagued a world of men ; how will he plague one man for a world of sin?

Consider but these things, thou cruel and unmerciful rich man, and thou canst not choose but tremble. If then they be so terrible to hear, what will it be everlastingly to feel them? If so intolerable to be felt and endured; be accordingly careful, that thou mayest never feel nor endure them: Thou art taking a Voyage to this Kingdom of darkness, and art near upon arriving ; it were happy if thou wouldst return, before thou art at thy journeys end. And certainly, didst thou but know the place, and thy entertainment when thou comest there; thou wouldst be bound for heaven, steer thy course thitherward, and fraught thyself accordingly. You know, or may know, what a rich and brave place Heaven is; the Pavement is of Gold, the Walls of Jasper, garnished with all manner of precious stones, the Gates of Pearl, &c. Revel. 21. & 22. chap. For I should but disparage it, by seeking to describe it. But

CHAP. LVII.

EIgthly, (that I may not be said to set in a Cloud) Is he that commanded thee (this • asie, and not costly, but most gainful service in the World) thy Heavenly Father, Maker and Preserver, yea, thy Savior and Redeemer ? Is he thy Lord by a manifold Right? And thou his Servant by all manner of obligations? As, First, He is thy Lord by the Right of Creation, thou being his Workmanship, made by him▪ Secondly, By the Right of Redemption, being his Purchase, having bought and ransomed thee out of Hell, by his precious Blood, where else thou must have been frying in flames to Eternity. Thirdly, Of Preservation, Being kept, upheld, and maintained by him, (all we have, being at his cost.) Fourthly, Thou art his by Vocation, even of his Family, having admitted thee a Member of his visible Church. Fifthly, His also (if it be not thine own fault) by Sanctification, whereby he possesseth thee. Sixthly & lastly, He would have thee of his Court by Glorification, that he might crown thee. So that thou art every way his. Yea, he hath removed so many evils from thee, and conferred so many good things upon thee, that they are beyond thought or imagination; then certainly thou art of a sordid and base spirit, if thou deniest him so small a matter as the surplusage of thy Estate to the relief of his poor and distressed members; for were you loving children indeed, though there were no Hell to fear, nor Heaven to hope for; no torments to dread, no rewards to expect; yet you would obey your good and loving Father, and be the sorrowfullest creatures in the World, if ye have but once displeased him, only for the mere love you bear towards him, and for the unspeakble love he hath shown towards you: How much more in this case, when whatsoever we give to the poor, we give it not so much to them, as to ourselves, Dan. 4.27. Prov. 11.17.

CHAP. LVIII.

NInthly, Is it so, that what we give here to Christ's poor members, we shall receive again in Heaven with ten thousand, thousand fold increase of God himself; What wise man then will not disburse a good part of his Estate, even as much as he can well spare, this way, when it will bring in such benefit? Yea, one would think the more covetous men are, and the more they love their money, the more liberal and bountiful this should make them. Some love their money so well, that they would, if possible, carry in with them when they die; If so, this is the only way: The only means to have the fruit and benefit of our riches forever, is to send them before us into our Heavenly Country, where we shall have our everlasting habitation: Nor can we carry anymore of our Wealth with us, then what we thus lay out; for these earthly things are lost by keeping, and kept by bestowing. Neither can they and we long continue together, seeing either they will leave us in our life time, or we shall leave them at the hour of death, when all that we possess shall be left behind us, and that only shall be our own, which we have sent before us. In which respect our riches are fitly compared unto Seed, which can no otherways be truly kept, then when we seem utterly to lose it; for if we keep it in our Garners, it will either be spent in the use, or in time must corrupt and perish; but if we cast it into the ground, where it seemeth to rot, and to be lost, it is the only way to preserve and keep it from losing & perishing. Give then that which you can no otherwise keep, that you may receive that which you can never loose; for to part with that which you cannot keep, that you may get that you cannot loose, is a good bargain.

Again, What folly is it, saith Chrysostom, there to leave thy Wealth, whence thou art a departing, and not to send it before thee, whither thou art going. To leave & lose thy riches in thy Inn, & the place of thy Pilgrimage, and not to transport it into thine own Country, and Mansion house, where thou art ever to reside; let thy Goods be where thy Country is: Let us imitate herein wise Travelers, who being in a strange and dangerous Country, will not carry their Riches and Treasures about them, because they be then in danger by thieves and enemies, to be spoiled of them, hazarding also therewith the loss of their lives, but deliver them rather to the Agents and Factors of sufficient Merchants, dwelling in their own Country, that so taking from them Bills of Exchange, they may receive them at their coming home. The best means of transporting them thither is, to put thy money into the Lord's Treasury, to deliver it unto the poor, who like trusty Porters, will carry it for us; whereas if we carry it ourselves, it will like heavy burdens, hinder our journey, & like the Camels Bunch, keep us from entering into the straight Gate; whereas if the poor whom God hath appointed for this service, carry it for us, we shall avoid the trouble, and escape this danger.

Our Wealth can never do us so much good, as when it helps us in our way to Heaven, where there is no use of such transitory things; for there the valuation of Gold ceaseth, Riches are of no use there; and in Hell it was a drop of water that the Churl wished for; not a Bag of Gold, nor a Lordship of many Acres, he had too large an Inheritance of them before: Wherefore ye rich men, yea all men to the utmost of your ability, do that good before death, which may do you good after death, as Austin speaks; put a good part of your Goods (even as much as you can well spare from your own use, and for the well furnishing of your Journey) into the hands of the poor, whom Christ hath appointed as his Agents and Factors, and so it shall most surely be repaid, with infinite increase (here if we need it; however) having finished our Pilgrimage, and safely arrived at our heavenly home, when Death hath spoiled us of all the rest, we shall most richly be provided. And this is the right course to make us friends of the unrighteous Mammon, unto which our Savior persuadeth us, Luke 16.9. This is to play the wise Stewards, that when by Death we are thrust out of our Stewardship, we having discreetly laid out our Master's Goods, may be joyfully received into those everlasting Habitations.

Nor will it so much grieve a good man (at the upshot of all) that he hath been a poor Treasurer, as joy him that he hath been a good Steward : Yea, it will be the sweetest and joyfullest saying that ever our ears did hear, when Christ shall say to us, as you heard before, Come ye blessed of my Father, and inherit the Kingdom, &c. This will far more rejoice thy soul, then it does now refresh the others body.

Again, Is there any place so safe as Heaven? where no thief comes, where no Plunderer comes, where no rust comes: Is there any place like that? Or can you put it into a better and safer hand, then into the hands of God himself? If then you will lay it where you may be sure to have it forthcoming, put it into God's hand, lay it up in Heaven. But if thou wilt not, or if contrariwise, thy only care is to hoard up Riches upon the earth, this does plainly show, that this World is thy native home and Country, and that thou hast no right or inheritance in the Heavenly Canaan ; As how is Heaven our Country, when as we will send none of our Wealth thither before us?

CHAP. LIX.

BUt many to save their purses, will object, that they are poor themselves, and have nothing to spare them when they want relief: And many of them speak more truly then they are aware; for though they abound with earthly Riches, yet are they bare and beggarly in respect of the chief riches, and spiritual Treasure; though they are rich in goods, yet are they poor in Grace, poor in Love towards God, and their Neighbors; poor in Faith and Obedience, and poor in Pity, Mercy and Compassion towards their Brethren, which makes them so niggardly and close handed, that they will part with nothing for their relief. They have not for the poor, a few scraps to preserve them from perishing with hunger; but they have enough for themselves to pamper their bellies, and with the Rich Glutton, to fare deliciously every day : They have enough to entertain their rich friends with superfluous pomp and plenty; and they, they will not leave to their own appetite, but press them with their importunity, to eat still more, when already they have eaten enough, and too much; but to the poor they will not allow some poor pittence to keep them from famishing. They who make no spare of their most costly Wines, but swallow them down themselves with great excess, and provoke, yea even compel others to drink of them unto drunkenness, will not give a little small drink to the poor members of Jesus Christ, to quench their thirst; they have not for the poor some worn and cast Apparel, to cover their nakedness, and keep their bodies from the injuries of Wind and Weather; but they have enough not only for their own use, but also for pride and ostentation, their Chests full thrust with rich Clothing, and their Wardrobes thoroughly furnished with gorgeous Garments, which serve for little other use, then to keep those from sloth and idleness, that keep them from moulding and Moth-eating: And whereas they have no course Clothes to cover naked Christ, they have costly Ornaments of Arras and Tapastry, for their walls. Finally, They have not a few pence to spare for the relieving of naked and hungry Christ, be he in never so extreme necessity; but they have many shillings and pounds to spend wastefully and riotously upon Dicing and Gaming, vain Sights, and obscene Stage-plays, and so upon all other sinful pleasures and worldly delights, which their carnal appetites can any way desire.

But what a fearful reckoning have these men to make at the day of Judgment, when they give in their accounts unto God? And with what indignation will Christ look upon them, who have thus meanly and basely regarded him. Then they will have the wit (or cause) to wish that they had not thus occasioned Christ to deal with them, as they have dealt with him and his. But there is no persuading them to believe, that are ordained to perish.

But say thou hast but a small pittance of this Worlds goods, and not such plenty or superfluity as is before spoken of; yet oughtest thou out of that little thou hast, to spare somewhat to relieve those that are in extreme necessity, either by selling what thou canst spare; or if thou hast nothing to sell, yet God commandeth thee, rather then thou shouldest neglect these Works of Mercy; to labor with thy hands, that thou mayest have to give unto him that needeth, Ephes. 4.28. And therefore excuse not thy neglect of this duty by saying that thou hast nothing for them, unless thou hast nothing to waste upon thy superfluous vanities, nothing to sell; unless thou art unable by, thy honest labor, to earn thy living, and art thyself such an one, as needeth by others to be relieved: that the poorest are not exempted from this duty, we may see in the example of the poor Widow, who was so commended by our Savior for casting into the Treasury her two mites, which was all her substance, Mark 12.43. In the Macedonians, who being themselves poor, gave even above their ability to the relief of those that were poorer, 2 Cor. 8.2. In the Apostles, Acts 3.6. and in our Savior Christ himself, who though he were so poor, that he lived upon what others out of their love and duty ministered unto him, as appears Luke 8.3. yet he himself gave Alms to those who were in greater want, as we may gather John 12.6.8.

Yea, if we did indeed rightly consider it, our small means should move us the rather to give, and the more carefully to exercise this Christian duty, since this is the means whereby being poor, we may become richer, as I have plentifully proved in the Prevention of Poverty, Chap. 30. which I may not stand to repeat. See Prov. 3.9, 10, & 11.24, 25. & 28.27. Psal. 112.3. Isa. 32.8. Luke 6.38. 2 Cor. 9.6. Which Scriptures show, that giving to the poor does not weaken, but much strengthen our Estates, and is so far from being the cause of our want and poverty, that it is the only means to keep us from it, and bring to us plenty and abundance.

Besides, if having little we are content in obedience to God, to part with somewhat, we perform a duty the more acceptable to God, and in the day of Christ's appearing we shall be so much the more richly rewarded; and for the present, our Work will be so much the more commendable, as we may see, Mark 12.43. 2 Cor. 8.2.

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. But rather let us believe God, under hope, above hope ; that is, when in respect of human means and second causes, we have cause to despair, as Abraham in the case of a Child, when there was no possibility in Nature, nor probability in Reason.

CHAP. LX.

Obj. BUt there are many Richer by far then thee, who give as little as thou dost; therefore if they neglect to give, much more mayest thou, as thou supposest, and yet be excused.

To this I answer; If thou wilt do as others, or as the most and richest do, then woe unto thee; for the most and greatest go the broad way to destruction; or if thou wilt not live be Precepts, but by Examples, why dost thou then propound for thy pattern those who are carnal & covetous, and not rather the example of our Savior Christ, and the holy men of God, whose bounty even out of their poverty, is for this very purpose recorded in the Scriptures.

I, but will the Worldling say, I have a great Charge, and many Children, and therefore I must not give away my Goods to strangers; for the Apostle teacheth us, that Parents must lay up for their Children, and that he who neglecteth this duty, hath denied the Faith, and is worse then an Infidel, 1 Tim. 5.8. Unto whom I answer with Bazil ; They who are miserable having Wife and Children, would not be liberal if they were without them. Again, Was not the Gospel written as well to the married, as unmarried? To Parents, as well as to those who have no Children? Thirdly, Didst thou desire Children of God ? or did he give thee Children, that thou mightest make them a Plea and Privilege to neglect his Commandments, and thy duty and love to Christ? Or mayest thou not justly fear▪ if thou thus abusest the blessing of posterity, that God will lessen their number, lighten thee of this Charge, and so take away thy excuse, by depriving thee of thy chiefest comfort? The which should be most just with God so to punish thee, seeing thou makest Idols of them, loving them better then God who gave them.

But thy Children are dear unto thee, and must be provided for; and reason good: Yet let thy God be dearer; and let them not make thee to neglect him who gave thee to thyself, and them unto thee; and hath provided all that thou enjoyest both for thee and them. Provided for them a competency or sufficiency; but deny not unto God of thy abundance and superfluity.

But I may answer thee in thine own words; He that provideth not for his family, is worse then an Infidel. If thou art a Believer, Christ's Family is thy Family, Eph. 3.15. Heb. 2.11, 13, 14, 16, 17. They are thy Mother, Brethren and Sisters. If we be members of one body, we should think the discommodities of our Brethren pertain to ourselves: Men do well to provide for their Wife and Babes, but not then when the present necessities of others cannot be supplied, without the same be lessened. How did they in the second and fourth of the Acts, provide for their Families, Wives and Children, when they sold their Houses and Lands, and gave away all the money ? Were they worse then Infidels, because they were more careful to supply the present wants of the Saints, then to provide for themselves, Wives and Children, 2 Cor. 8.14. Acts 4.34, 35, 36, 37. The Psalmist speaking of the wicked, says, They leave their substance to their Babes, Psal. 17.14. They put Wife and Children into their Wills, but leave out Christ and his Children, because they love Wife and Children more then Christ. But let such know, He that loveth Father or Mother more then me, is not worthy of me, Matth. 10.37. Luke 10:36, 37, 38. If any man come to me, and hate not his Father and Mother, and Wife, and Children, yea and his own life also, he cannot be my Disciple, Luke 14.26. And the Apostles could say, Behold, we have forsaken all, and followed thee, Mat. 19.27.29. 2 Cor. 4.18.

But lastly, let men leave to their Children never so great Estates, they shall be never the better for them, if they have not the blessing of God withal: And is it likely that he will bless unto them thine Estate, which is gotten and raked together by unjust keeping that which he hath enjoined thee to bestow; and by the utter neglect and contempt of his Commandment? Or that God will regard and feed thy Children, who hast neglected his, and suffered them to pine and perish for want of Relief? No, the only means to obtain God's blessing upon thyself and thy posterity, is to obey his Commandments, to trust him upon his word, & to give liberally unto the poor; for the righteous man, who is merciful and lendeth, not only himself, but his seed also is blessed, Psal. 37.26. He doth not say▪ That his children shall live in a rich and pompous Estate, for so they may do, and yet with the rich Glutton, be everlastingly condemned; yea, they may be wasters and prodigals, who will wickedly and riotously spend what thou hast as wickedly gotten and reserved; yea, it may be this Worldly Wealth which thou leavest them, may be the means of furthering and increasing their everlasting ruin, and fearful condemnation: As how commonly does the leaving great Estates to children (which the rich Father minds not) make them so much the greater sinners, and to spend their days in pride, pleasure, idleness, uncleanness, tyranny, oppression, and in all excess of Wickedness? but that they shall have God's blessing upon that which they enjoy, which whether it be less or more, will make it sufficient, and so sanctify it to their use, that it shall be unto them a pledge of God 's love, and a pawn or earnest-penny of their eternal salvation. Whereas if we will not so far forth trust God, as we would one another; if we will give nothing for God 's and for Christ 's sake, who have given us ourselves, and all we have: just it is he should suffer us to beg ourselves, and have our children beggars, permitting none to extend mercy towards them, as he hath peremptorily threatened, Psalm. 109.10, to 17.

As without God 's special Providence, Blessing, and gracious Guidance, thine and their Estates is subject to such innumerable casualties, that ou • of the highest flow of plenty; they may easily be brought to as great an ebb of want and penury. They may be oppressed by those who are more mighty; or be defrauded by those that are more crafty; the States displeasure, or their own faultiness may turn them out of all: or in this cunning Age, wherein there are none more skillful to build strongly, then others are to undermine, and supplant: there may some crack or flaw be found in their Title; and so for want of words or letters to carry it, thy Children may be deprived of the benefit of thy care and providence. But if God take the care and charge over them; he is such a faithful and powerful Guardian and Protector, that none shall be able to wrest their portion and patrimony out of his hands.

CHAP. LXI.

BUt admit we were assured, that the goods which we spare from the relief of the poor, and leave to our children, should prosper with them, and make them great on the earth; yet were there no reason, why for this we should neglect these works of mercy: For why shouldst 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 frui • ion of those joys which are infinite and everlasting? What comfort will it be unto thee, if for getting 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 heat.

But this is the case, (with which I will conclude:) First, the gain of giving is inestimable: God and Christ, who are owners of the whole World, hath promised we shall be repaid with the increase of an hundred fold here, and ten thousand, thousand fold in Heaven, and that our children and posterity shall reap the fruits of our benevolence. And

Secondly, The security is beyond all exceptions; for we have God's Word and Hand-writing for it, even express Testimonies, Precepts, and Promises out of both Testaments ; who is so true of his word, that he never failed a tittle in the performance thereof, and also all-sufficient to perform: Nihil promittit, & non reddit; fidelis ill factus est debitor, est • tu avarus exactor, as Austin on Psal. 32. Only herein lies the defect, in this Atheistical age, most men believe not that there is a God; or if so, they will not, or dare not trust him so far as they would do a man whom they take to be able and honest. This must of necessity be the main and only reason why men are no more liberal to the poor: As for instance; If a man of Worship or Credit should speak or write to one of us, and wish us to disburse such, or such a sum of money to the poor about us, and he would take it as his own Debt, and not only pay it us again, but take it as a great favor; We would willingly do it without any reluctancy, yea rather then fail, we would borrow it, though we had ourselves many children; yea, there is no man when he sows his ground, thinks that it is lost and cast away, or so buried in the Earth, that he shall never see it more: No, he looks that that should bring him in a great deal more, and pay him with overplus, for all his cost; and this hope makes him prodigal of his Seed, so that it shall have as much by his good will, as the ground can bear or bring forth: And does not this plainly prove, that we will give credit to a man's Word or Bond; yea, that we will trust the very ground itself, rather then take God's or Christ's Bond, or the Bible-Security ? You know the place well enough, where God hath given his Bill to you, for the re-payment of what you give to the poor, Prov. 19.17. He that giveth to the poor, lendeth to the Lord; and that which he hath given, he will repay him again. Lo brethren, the bill of God's own hand (as I may call it) in which he hath both acknowledged the Debt, and promised payment. Be it known unto all men by this present promise, That I the Lord God of Heaven & Earth, do own and acknowledge myself to be indebted to every merciful or liberal man, all those sums of money which he hath bestowed, or shall bestow in relieving the distressed, to be paid back unto him whensoever he shall demand it, (for a Bond or Bill that names no day of payment, binds to pay it at demand) and to this payment well and truly to be paid, I bind myself firmly by this present promise, sent, sealed and delivered by Solomon my known Secretary or Scribe. So that not to give readily upon this consideration, is to proclaim the Lord an insufficient or a dishonest Pay-Master; either that we do not believe God • s Promises, nor give that credit unto him on his Word, which we would give to a Turk or Infidel dwelling among us; or that we do not esteem the payment of his spiritual Grace, or Heavenly Glory (which together with pecuniary pay, is super-added) for current money, or of equal value to these transitory trifles, which we impart unto the poor; for if a man of any credit should promise for the laying out of an hundred pounds, that we should have Annuity of a hundred pounds a year, for term of life; how eagerly would we catch at such an offer, though the quick approach of Death might make us losers by the bargain? But God promiseth, that if we will lay out our money on these uses, we shall have an hundred for one of these Earthly trifles, together with Spiritual, heavenly, & everlasting Treasures to boot, in the Life to come. So that it is undeniable, if we do not obey the Precept of God herein, we charge God with flat falsehood: For consider, God saith he will repay it; thou sayest, He will not. He saith, That to give, is the only way to have, and to grow rich; yea, never • o want, nor to have thy Children want: Thou sayst, if I give so much, I shall neve • be rich, yea I shall be a Beggar. What is this, but to give God the Lie, and to make the excuse worse then the fault.

For shame then, let us acknowledge the sufficiency, and faith • ulness of God : and go away assured, that he will abundantly perform more then we can imagine, according to the riches of his grace, in Jesus Christ. Nor can we doubt, but God is as good a Debtor, as a giver; for if he freely give us wherewithal to lend, and grace to give; he will much more pay us what we have lent, and give us because we have given: that is his Bounty, this his Justice. As what says Saint Paul? God is not unrighteous, that he should forget your work and labor of love, which ye shown towards his Name; in that ye have ministered unto the Saints, and yet minister. As if he should say, that God were unrighteous, if he should do so, Heb. 6.10. Dost thou then love thy money? and wouldst thou have it increased? Deliver it not into the hands of men (saith Saint Austin ) who will rejoice when they borrow, and mourn when they repay it: entreat, that they may receive; and calumniate when they should restore: who may be bankrupt and cannot, or deceitful and will not pay; or who will put thee off with many delays, and trouble thee with expecting, as they have formerly troubled thee with their importunity in borrowing. But if thou be a wise Usurer, choose God and Christ for thy Debtors; who are owners of the whole world, and all-sufficient sureties. (not subject to any casualties) and just beyond all exceptions, or comparison. Nihil promitt • t & non reddit, fidelis ill factus est debitor, esto ti • avarus exactor, as Austin on Psalm 32. And as the payment is most assured, so the gain is inestimable; so that we cannot lay up our wealth in a safer, or better hand: we cannot have a better Debtor then our Maker • nor a better Bond then the Bible, Prov. 19.17. Luk. 6.35.

CHAP. LXII.

BUt thou seest not this increase in thy worldly estate by giving Alms, nor dost thou perceive, that it brings thee any such blessedness as hath been talked of.

Answer, This Objection makes me conclude, that thou art a Miser, and deservest not the name of an Alms-giver: or if so, let me add, that if thou believest no more then thou seest, why dost thou take upon thee the name of a Christian? who liveth by Faith, rather then by Sence: For by how many secret passages can God convey unto thee the reward of thy Alms-deeds? though he writeth no Superscription upon them, to certify thee for what it is sent; it is sufficient that thou hast it, and that thou knowest that he sent it: As for the reasons which moved him to give these benefits unto thee, he will acquaint thee with them more particularly when he shall cal thee to make up thy recknoning. Thou growest in thy stature from a Child unto a Man, and thou seest not thy growing, though thou perceivest that thou art grown: neither knowest thou the particular time, and means when, or whereby thou comest to this height: And thou knowest and acknowledgest, that thou art nourished by thy meat, though thou seest not the secret passages whereby it is carried from the stomach to the several parts; nor canst tell at what time, or by what food thou hast been chiefly nourished. Why then hast thou not the like faith? and much stronger in spiritual, then thou hast in respect of natural things? seeing they are much more secret and insensible; and when thou hast God 's promise of reward, and seest it performed by his blessings multiplied upon thee, why dost thou doubt? or call them into question▪ or ascribe them to thyself, or other helps? seeing whatsoever the means are, they are of God 's sending. Finally, if thou sayest, that thou seest no possibility of increasing thy wealth, by giving away a great part of it unto the poor; I answer, And what more reason hast thou by the collection of Sence? that thy seed which thou sowest should be multiplied, which thou castest away, and lettest to rot in the earth, unless thou hast learned it by experience: And is not God 's Word a more infallible Teacher, and surer ground for thy faith to rest on: especially when thou art not without experience of the like increase, springing from the sowing of the seeds of thy beneficence.

To conclude this point, if thou doubtest of these promises of God, made unto those who relieve the poor; because thou seest not how, or when they are performed; why dost thou believe the Remission of thy sins? Salvation by Christ? and everlasting life? when as thou seest none of these, nor hast any other ground but God 's promise, even as thou hast for the reward of thine Alms-deeds: And therefore it thou doubtest of the one, thou doubtest of the other: and were not the profession of thy faith, concerning those spiritual things good cheap; but that it should cost thee as dear, as the giving of Alms: thou wouldst doubtless discover and proclaim thy infidelity there, as well as here; and plainly show, that it was in mere formality and hypocrisy. Methinks our mistrust, or at least the small confidence we have in what God speaks in his Word; especially touching temporals, is the greatest wonder in the world. And certainly if we cannot trust him for our bodies; how do we, or how can we trust him with our souls? which is the greater trust. But beloved, what I speak I speak not to all; for we have persuaded ourselves better things of you, and such as accompany salvation, though we thus speak, Heb. 6.9.

And so I have finished, what at first I promised ; with an overplus in behalf of the Poor: But as John could only Baptize with water ; so I can but teach you with Words; and when God withholds his contemned Grace, Paul himself cannot move a soul.

If the Holy Ghost shall set it home to your hearts, that you may so meditate on what hath been spoken, and so practice what hath been prescribed; that God in Christ may be pacified, your sins by free grace pardoned, and your souls eternally saved: That while you are here, you may enjoy the peace of God which passeth all understanding, Philip. 4▪7. and when you depart hence, you may arrive at the Haven of all happiness in Heaven; where is fullness of joy, and pleasures for evermore, blessed and happy are ye, Psal. 16.11. Which being my prayer and hope, I shall not only take my work off the Loom, or turn my Pinnace into the Harbor ; by making a conclusion of this subject (as well considering, that those who are most insatiable in other things, will soonest be cloied with Manna ) but likewise take leave of the Press ; and that for these Reasons:

• First, according to my scantling I have said something (if not sufficient) in one or other of my Six and thirty Pieces, to each soul seduced, or afflicted.
• Secondly, (which would by the Reader be considered:) As he gathers that reads; so he spends that writes : and who so spends ere he gathers, shall soon prove Bankrupt :
• Thirdly, because the Bow that is always bent ; will soon grow weak, and sluggish.
• Fourthly I have bestowed so many years, and taken so much pains in gleaning ears of corn with Ruth, grinding at the Mill with Samson ; in binding Sheaves, carrying to the Mill, Barn & Garner ; in threshing, Winnowing, Garbling, Kneading it into Paste, making it into Loaves, and baking it into Bread, that so I might have fine Manchet to set before you, (my most welcome Guests ) that (with Martha, in entertaining her Savior ) I have wearied myself. And the truth is, no money could have hired me to have taken the pains; had not an earnest desire and hope of the common good continually spurred me to go on. Only for this cause, and the great pleasure I have taken in the work or employment: I would not for a world have been debarred from it. This may seem a Paradox ; but it is the immediate gift of God, (to those that he employs in such his service) thus to counterpoise their labor with more then answerable delight.

Now unto the King Everlasting, Immortal, Invisible ; unto God only Wise: be Honor and glory, forever and ever, Amen, 1 Tim. 1.17.

If you cannot remember all that I have said; yet at least remember what the Holy Ghost says in these ensuing places: Godliness is profitable for all things; and hath the promises both of this life, and of the life to come, 1 Tim. 4.8. The Lions do lack, and suffer hunger: but they that seek the Lord, shall want nothing that is good▪ Psalm 34.9, 10. Many sorrows shall be to the wicked: but he that trusteth in the Lord, mercy shall compass him about on every side. Psalm 32.10. He that giveth to the poor, shall not lack. Prov. 28.27. All things shall work together for the best, unto those that love God. Rom. 8.28.