droppe of colde water to quench his owne heate and thirst CHAP. 19. That they who are liberall in giuing almes shall bee rewarded with permanent and eternall blessings Sect. 1. That our almesdeedes shall be rewarded with permanent blessings ANd thus much haue we spoken of the manifold blessings benefits which are promised to those who exercise themselues in the works of mercy now we are to speak of the durable continuance of them expressed in those words endureth for euer The first word signifying that the fruits of our almesdeedes are lasting for they flie not from vs but endure the other that they are euerlasting for they stay with vs not onely a long time but they endure for euer Concerning the former the benefit of our almesdeedes is very great for whereas our riches are in their own nature most flitting mutable and inconstant they being euery day redie to leaue vs or we them by giuing of almes they are preserued for our vse whereas like an Eagle they are still ready to flie away from vs as the wise man speaketh Prou. 23. Prou. 23 5. 5. by this meanes their wings are clipped so as they cannot take their flight nor depart from vs. In which respect that conceipt should not hinder vs from giuing almes which hindereth many namely that thejr riches so bestowed are meerely lost yea rather nothing more should perswade vs to be bountifull in giuing seeing it is the only meanes to preserue them from losing for if wee keepe them they will flie away from vs but if wee giue them they will continue with vs. If wee imprison them within stone-wals neuer so surely vnder locke and key bolts and iron barres they will make an escape but if we commit them to the custody of the poore they will become lasting treasures and durable riches which will long continue with vs. So that if we wold make choice of a treasurie for our wealth which cannot be violated of a locke that cannot be picked and of an iron barred chest that cannot bee broken open let the poore keepe it in their bellies which of all other places is most safe and secure For this is Christs treasurie which none can burst into and what is put into it is in his custody and therfore safe enough because he is the strong man whom none can turne out of possession nor plucke any thing from him with violence which he holdeth Luk. Ioh. 10. 28. in his hand In which regard it may bee truely sayd that as the mercifull man is of all others most rich so also most prouident in keeping his goods the safest securest through his prouidence from feare of losing them for what he giueth he placeth in a sure treasury out of which there is nothing Pecuâ—ia quae serâ—atur casiâ—us seruit quae in misericordia resâ—ruatur 〈…〉 fâ—turum 〈…〉 rit A 〈…〉 Temp 〈…〉 lost Hee that keepeth his money reserueth it to many casualties as fire theeues oppression of the mighty inuasion of enemies by which how many haue been suddenly spoiled of all they haue if we follow the same practise who can priuiledge vs from the same dangers with which if we be ouertaken how will we befoole our selues that we did not giue some part to the poore which might haue beene preserued out of the gunshot of all perill because what is thus bestowed is in Gods keeping and reserued in the Invasit hostis dâ—mâ—m nunquid invaderet coeluÌ„ occidit seruâ—m custoâ—eÌ„ nunquid Dominum seruatorâ—m August treasurie of heauen for our vse Now as one saith though the enemie hath invaded the house he could neuer haue invaded heauen though hee hath killed thy seruants that watched thy wealth he could not haue killed God the chiefe keeper and preseruer And this argument the Wiseman vseth to perswade vs vnto these workes of mercy with a bountifull hand Eccl. 11. 1. 2. Cast thy bread Eccles 11. 1. 2. vpon the face of the waters for thou shalt finde it after many dayes Giue a portion to seuen and also vnto eight for thou knowest not what euill shall befall vpon the earth So our Sauiour Math. 6. 19. Lay not vp for your selues treasures vpon earth where moth and rust doth corrupt and where theeues breake through and steale 20. But lay vp for your selues treasures in heauen where neither moth nor rust doth corrupt and where theeues doe not breake through and steale and Luk. 12. 33. Sell that yee haue and giue almes Luk. 12. 33. prouide your selues bagges which waxe not old treasures in the heauens that faileth not where no theefe approacheth neither moth corrupteth What foolish couetousnes saith one is this which maketh men hide their money here among theeues for if thou louest money truly lay them vp where they may be safe and open to no violence For that which thou now doest sheweth not thy loue to thy wealth but the mischiefes of thy seruitude and that thou but hereby seekest thine owne continuall vexation and griefe If any man would shew thee a safe place for thy treasures though it were in the wildernes thou wouldest harken vnto him but now not man but God sheweth thee a place of safety not in the wildernes but in heauen and thou regardest it not but though thou shouldest hide them ten thousand times in the earth thou couldest neuer be freed from care For howsoeuer perhaps thou shouldest Nam etiamsi nunquam â—as fâ—â—â—â—sse perdas nunquam tamen carebis timore perdendi Chrys in Math. 6. Homil. 21. not loose them yet thou shouldest neuer be without the feare of loosing them But if thou giuest thy riches to the poore thou shalt be free from these feares and cares And which is more thou shalt not onely safely hide thy gold but thou shalt hereby sow it and receiue plentifull increase which herein better than other seede shall endure for euer Sect. 2. That by giuing almes we lay vp treasures in our own country But let vs consider where this place of safetie is in which we are counsailed to lay vp our treasures namely not in a strange kingdome whither we shall not come our selues or being come thither shall make but small stay but in heauen our own natiue cuntry the place of our inheritance among our kindred and chiefe friends and of our perpetuall abode and euerlasting habitation for they that feede Christ being hungry and clothe him being naked in his poore members shall inherite the heauenly kingdome which God hath prepared for them from the foundation of the world Math. 25. Math 25. 34. 34. they that deale their bread to the hungry and couer the naked shall haue their righteousnes to go before them the glory of the Lord shall be their rereward Esa 58. 8. They that sell and giue to the poore Esa 58. 8. Non sunt bona hominis quae secum ferre non potest Sola misericordia est comes defunctorum Ambros Praeâ—e
Scripture compared to lending yea to such a loane whereby we haue not onely the principall restored but with great encrease For whereas if wee lend our money vnto men we shall haue but ten in the hundred if for Gods sake wee lend vnto the poore we shall haue an hundred for ten yea an hundred for one and eternall life to boote Neither Mark 10. 30 neede wee to doubt of the payment for though the poore bee neuer so vnable yet they haue an all-sufficient surety euen GOD himselfe Prou. 19 17. who hath vndertaken in this bountifull manner to repay whatsoeuer is thus laid out Luk. 6. 35. The which should make vs cheerefull in doing workes of mercy seeing we our selues are sure of the largest gaine for not the taker but the putter out to vsurie hath the greatest profit And not to giue readily vpon this consideration is to proclaime either that we doe not beleeue Gods promises nor giue that credit vnto him on his word which we would giue to a Turke or Infidell dwelling among vs or that wee doe not esteeme the payment of his spirituall grace or heauenly glory for currant money or of equall value to these transitory trifles which we impart vnto the poore For if a man of any credit should promise for the laying out of an hundred pound that wee should haue a yeerely annuitie of so much for tearme of life how eagerly would we catch at such an offer though the quicke approch of death might make vs losers by the bargaine But God promiseth that if wee will lay out our money on these vses wee shall haue an hundred for one for these earthly trifles heauenly and euerlasting treasures and who then would not willingly listen to such a motion if hee beleeueth him that maketh it or valueth the bargaine that is offered vnto him when Alchymists promise great summes of gold for the disbursing of a little money though they neuer faile to deceiue those that beleeue them yet they finde many who to the vtter ruine of their estates will giue credit vnto them being deluded with these golden hopes and therefore let it be a shame vnto all which professing Christianity will not trust God who is truth it selfe and cannot deceiue vs promising better and more durable riches euen heauenly and euerlasting treasures vnto those who for his sake are liberall to the poore seeing heereby they discouer grosse hypocrisie in professing faith when as they are wholly possessed of infidelity and heathenish diffidence seeing they are ready to trust a cozening impostor rather then the only true God and carnall worldlinesse which maketh them to esteeme more a little bread a few scraps of meat or cast apparell then the bread of life the heauenly Manna and foode of Angels and those rich robes of glorie and blessednesse which shall neuer bee worne out Sect. 3. That loue of our money should mooue vs to part with it to charitable vses There is nothing that hindereth a man more from doing these workes of mercy then excessiue loue of money and riches which maketh them so loth to part with them whereas in truth if they loued them wisely nothing should make them more ready to bestow them vpon these vses For euen worldly men that are wise in their generation the more that they loue their money the seldomer they let it lie by them where it encreaseth not and is subiect to many casualties but the more ready they are to put it out either vpon vsurie if they can finde a sufficient debtor or vpon some good bargaine which will returne it againe with great encrease O why then should not we who professe our selues spiritually minded imitate this wisedome in our owne kinde seeing if wee will lay out our coyne on these charitable vses the gaine is inestimable and our pay-master all-sufficient and infallible in his promises For what greater gaine can bee imagined then to change earth for heauen transitorie trifles for eternall treasures the bread of men for the bread of Angels rotten ragges for glorious robes and a little drinke yea a cup of cold water if the well or riuer be our best cellar for the water of life which will infinitely delight and satisfie vs without glutting or satietie why should wee thinke the poore so much beholding vnto vs for our scraps and superfluous reliques and not rather our selues beholding vnto them seeing they are the occasions of such inestimable gaine for such trifling disbursements Bee mindfull saith one ô Augustine man not onely of that which thou giuest but also of him who receiueth For the poore may say vnto thee consider ô man that I in receiuing alwies giue no lesse vnto thee then thou in bestowing them giuest vnto me For if there were not some to receiue thy almes thou couldest not giue earth and receiue heauen Doe not looke vpon me but vpon him that made both thee and mee and because thou hast heard mee aske of him what thou wilt and he will heare thee Giue therefore thankes vnto him who hath giuen thee meanes by such a small price to procure a thing so precious Giue earthly things and thou shalt receiue heauenly giue temporall things and thou shalt receiue eternall Let therefore no man say that he giueth to the poore when as it may more truely be said that he giueth vnto himselfe rather then vnto them Sect. 4. That God is the surest pay-master And as the gaine is inestimable so the payment most assured for wee haue Gods word and hand-writing for it who neuer failed of his promise for as he is true of his word so he is all-sufficient to performe Nihil promittit non reddit fidelis ille factus est debitor esto tu auarus exactor He Aug. in Psa 32. payeth whatsoeuer he promiseth he is a true debter be thou a couetous exactour Feare not to be an vsurer so thou lendest vnto God put out to him thy money and expect great increase for thou hast God for thy debtour and his payment like himselfe is infinite Giue to him who hath giuen all to thee for thou canst neuer exceed him in bounty though thou shouldest giue him all thou hast and thy selfe to boote neither can thy liberalitie bring anie losse seeing the more thou giuest the more thou shalt receiue Doest thou loue thy money and wouldest thou haue it encreased Deliuer it not into the hands of men who Hominē quaeris quando accipit gaudet quando reddit plorat vt accipiat precatur ne reddat calumniatur August de tempore serm 146. as Austin saith will reioyce when they borrow and mourne when they repay it Intreate that they may receiue and calumniate when they should restore who may be bankrupt and cannot or deceitfull and will not pay Or who will put thee off with many delaies and trouble thee with expecting as they haue formerly troubled thee with their importunitie in borrowing But if thou bee a wise
vanitie will call necessary and shall they haue no power to lay vp treasures in heauen nor to send some small part of their wealth by the hands of the poore to those eternall mansions if their husbands do not giue allowance who care not to haue any store laid vp in that countrey because they meane neuer to trauaile thither Let diuines then be ashamed of making such a limitation and restraint which so much tendeth to Gods dishonour in the neglect of charitable and christian duties Sect. 15. The conclusiō of the former point Let this then be the conclusion of this point that the chiefe authoritie ouer the person of the wife and their common estate is in the husband and that the wife hath also communion with him in all he hath both in respect of proprietie and vse taking it in the largest signification for all imployments which may bring good either to her soule or body the which both of them are bound to further in one another by all good meanes it being the most excellent and common dutie of marriage to aduance their mutuall good And therefore the good woman of whom wee reade 2. King 4. 10. ioyneth both these together 2. King 4. 10. and maketh suite vnto her husband in behalfe of the Prophet to acknowledge his superior authoritie but yet attributeth a part of the action to be done vnto her selfe seeing it was to bee performed by those goods in which she had communion with him and this is the cause why shee saith not I will make him a chamber to infringe her husbands authoritie nor doe you make him a chamber to impaire her owne right but let vs I pray thee make him a chamber Neither let any man here say that this maketh against mee because shee would not doe it of her selfe without her husbands consent seeing no man euer dreamed that the wife should take vpon her so to doe if shee can possibly by any good meanes obtaine her husbands allowance Sect. 16. The first reason That all good workes are inioyned vnto the wife as well as vnto the husband And thus hauing vntyed the hardest knots in this controuersie and remoued the maine blocks which did lie in the way the reasons which may further be produced for the clearing of this point will finde a faire and easie entrance And first all good actions and workes of mercie are charged as well vpon the wife as the husband and where any commaundement requiring them is propounded it extendeth as well to the woman as the man as namely relieuing the poore feeding the hungrie visiting the sicke cloathing the naked such like and therefore the wife is no lesse bound to doe them than the husband and liable to the same punishment if she doe neglect them yea not onely these good workes are generally cōmanded to all mankinde but especially to this sexe as appeareth 1. Tim. 2. 10. where the Apostle 1. Tim. 2. 10. forbiddeth women brayded hayre gold pearle and costly array and requireth that instead of them they should as becommeth women professing godlinesse adorne themselues with good works Now if any say that they must doe workes of mercie out of that which is their owne and not out of their husbands goods to this I haue answered that by the vertue of the communion of marriage they haue to all good purposes the lawfull vse of that which is in their possession And if they affirme that shee is inferiour to her husband and therefore must not doe any of these workes without his consent I answere that as shee is inferiour to her husband so both he and she to the supreme soueraigne and therefore though shee is to shew subiection and yeeld obedience to her husband in all things lawfull and indifferent yet not where God commandeth the contrary seeing here the Apostles rule taketh place that it is better to obey God then man For he is the chiefe Act. 5. Lord of all and the husband but a steward and inferiour officer vnder him to dispose of his goods as he commaundeth and to giue vnto his fellow-seruants their portion which belongeth vnto them now if he neglect this duetie and conuert all to his owne vse like a miser or mispend his maisters goods in excesse and riot the wife who is ioyned in commission with him as an inferiour officer is not to ioyne with him in these courses and so make her selfe partaker of his sinne and punishment but to imploy that which is vnder her hand in her maisters seruice and to performe those good duties to her fellow-seruants which he neglecteth Sect. 17. An obiection answered Yea but the husband hath such authority ouer his wife that though in the time of the law she should make a vow vnto God to consecrate any thing vnto his seruice it was in his power to disanull and make it voide To which I answere Num. 30. that vowes were either of things absolutely commanded or of things indifferent either in their owne nature or in respect of circumstances the former vowes are nothing else but the renewing of the generall vow which we made vnto God in baptisme as the Iewes in the sacrament of circumcision and such no power of man can make voide and disanull But these are improperly called vowes being nothing else but duties which we are absolutely bound to performe are not at all left at our choyse But the other sort of vowes which are of things indifferent at the pleasure of the wife may be made voide by the authoritie of the husband and of these that place in the law is to be vnderstood For example if the wife vow unto God that she wil bestow some part of her goods in doing works of mercy the Husbands authoritie cannot make it voide because God himselfe hath required it but if she vow that she will giue such and so great a summe to these vses the husband by his authority may disanull it when as it is more then his estate will well beare or that it is otherwise vnfit in respect of other circumstances being wisely and religiously considered Sect. 18. That works of mercy are commended in the wife as well as in the husband The second reason is that almes-deeds and the workes of mercie are no lesse commended in the Scriptures in the wife then in the husband for as it is heere made a signe or propertie of a blessed man that hee disperseth and giueth to the poore so elsewhere of a vertuous and good woman As Pro. 31. 20. She stretcheth out her hand to Pro. 31. 20. the poore yea she reacheth out her hand to the needie by which phrases of stretching and reachidg out the hand is signified not onely that she giueth somewhat but liberally and to the vttermost of her abilitie And not without good cause is it made a note of a gracious wife because almes deeds are ordinarily done out of houshold store and prouision the administration and disposing
tectuÌ„ accipâ—es coelum August for their transitorie riches shall haue a treasure in the heauens that fayleth not Luk. 12. 33. Now what an excellent change is this to haue heauenly things for earthly treasures in our own country where we shall inioy them for euer for parting with vncertaine riches in the place of our pilgrimage which we are ready euery day to leaue behinde vs to forgoe things which wee cannot keepe and obtaine such as wee cannot loose But this exchange mercifull men do make for when they giue their goods to the poore they do not loose them but only commit them vnto them as vnto porters to be caried and transported for their vse into those heauenly and euerlasting habitations whereas if they should hourd them vp and keepe them vnto themselues they would be cumbersom burthens which would hinder their iourney thither and yet when they haue done what they can death at length if not some other casualtie in the meane time will strip them naked of all to goe out as they came into the world and let them carry nothing with them but the sinne and guilt which they haue committed Quae stultitia est illic relinquâ—re vnde exiturus es illuc non praemittere quo iturus es Chrysost in Math. 6. in compassing of them What madnes therefore is it to leaue our wealth there from whence we are euery day departing and not to send it before vs whither we are going to leaue and lose it in a strange kingdome when as we might safely send it before vs into our owne country especially considering as one saith that he who placeth Chrysost ibid. his treasures on earth hath nothing to expect and hope for in heauen for why should he looke vp into heauen who hath laid vp nothing there whatsoeuer thou dost for thy soule that is truly thine but what thou leauest behinde thee that thou loosest Sect. 5. That the reward of our almes-deedes and the punishment of their neglect shall be euerlasting And thus we see the place where our riches will indure and remaine for vs now the time of their continuance and of our inioying them in heauen is for euer in which respect wee may truely say of almes-deeds that they are that meate which will not mould the drinke that sowreth not the garment that will not weare out and the treasure which is not subiect either to rust or stealing And this eternity of reward is promised in many places of Scripture to those who exercise themselues in these workes of mercie So Luk. 16. 9. Luk. 16. 9. Make to your selues friends of the Mammon of vnrighteousnesse that when you faile they may receiue you into euerlasting habitations And the Apostle would haue those who are rich in the world to bee rich also in good workes readie to distribute and willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life 1. Tim. 6. 19. yea so 1. Tim. 6. 1â— doth the reward of euerlasting happines through Gods free grace and goodnesse belong to these workes of mercie that the doing or neglecting them is accompanied with eternall blessednes or endlesse miserie for the sentence of absolution or condemnation shall be pronounced either for or against vs accordingly as we haue performed or omitted them To those who haue fed the hungrie clothed the naked visited the sicke c. come yee blessed of my Father inherit the kingdome prepared for you from the foundation of the world and contrariwise to those who haue not done these duties Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels The consideration whereof should bee a sufficient motiue to stirre vs vp to the doing of these good workes though there were no other reason for if wee either loue heauen or feare hell if wee would be euerlastingly rewarded or would not bee euerlastingly punished and tormented if wee desire with vnspeakable confidence and ioy to appeare before our sweete Sauiour and to our inestimable comfort heare that blessed sentence or would not be astonished and perplexed with that horrour and guilt which shall make vs to crie out to the hilles and rockes to fall downe and couer vs from the presence of our terrible iudge let vs spare something from our superfluities yea if need require euen from our necessaries that we may relieue and cherish the poore distressed members of Iesus Christ CHAP. 20. That God will make the estate of the mercifull prosperous and flourishing Sect. 1. That by giuing almes our estate is confirmed and increased ANd so I come from the first maine argument expressed in the text to the second contained in the last words his horne shall be exalted with honour In which words the holy Ghost promiseth to them who are liberall and diligent in doing the workes of mercie a most prosperous and flowrishing estate in this world and in the world to come For first by exalting of their horne is signified the confirmation strengthening and increasing of their prosperous estate the metaphor being borrowed from those beasts whose chiefe strength both for offence and defence is principally Psal 18. 2. in their hornes And thus it is said Psal 18. 2. The Lord is my rocke and my fortresse and my deliuerer my God my strength in whom I will trust my buckler and the horne of my saluation and my high tower By all which borrowed speaches the same thing is signified namely that the Lord was his chiefe strength by whom hee had safety and defence maugre the malice of all his enemies So Psal 75. 10. All the hornes of the wicked will I cut Psal 75. 10. off but the hornes of the righteous shall bee exalted By which is meant that he would disable and destroy the one and aduance and confirme the prosperitie of the other And thus the Apostle expoundeth these wordes for perswading the Corinthians to be bountifull in doing these works of mercie hee taketh away a secret obiection which might hinder them in their liberality namely that hereby they should impouerish their estates and bring themselues to want assuring them that there was no cause to feare this for God saith he is able to make all grace abound towards you that yee alwaies hauing all sufficiencie in 2. Cor. 9. 8. 10. all things may abound to euery good worke as it is written he hath dispersed abroad hee hath giuen to the poore his righteousnesse remaineth for euer And in stead of those words his horne shall bee exalted with honour he addeth Now hee that ministreth seede to the sower doth minister bread for your foode and multiplie your seede sowne and increase the fruites of your righteousnesse Whereby the same thing is signified to wit that God will increase their plentie and confirme their estate so that the sowing of the seedes of their beneficence shall bring them no more
Disciplina Christ cap. 1. Tom. 9. col 914. Christ saith Austin asketh yet doth not receiue and thou scandalizest thy profession of piety with words of crueltie saying what shall I reserue for my children I oppose Christ vnto thee and thou re-objectest thy children vnto me But this no doubt is great iustice that thy sonne should be left enough to maintaine his riotous expences and that thy God should want necessaries For hast thou not read hast thou not obserued when yee haue not done it to one of these little ones yee haue not done it vnto me hast thou not read hast thou not feared Behold who it is that wanteth and asketh and doest thou begin to number thy children Number them and spare not but among them reckon thy Lord as one of the number If thou hast one let him be the second if two the third if three the fourth c. For thou knowest what thy God is who hath giuen thee whatsoeuer thou hast and will richly recompence what thou returnest vnto him but thou knowest not what thy children will proue perhaps ingratefull and will not remember thee for thy bounty it may be wasters and prodigalls who will wickedly and riotously spend what thou hast as wickedly gotten and reserued Yea it may be that the wealth which thou leauest them will be the cause at least the occasion of their euerlasting ruine whereas thereby they are furthered in the fruition of their sinfull pleasures and inabled with more freedome to runne on and perish in their vngracious and wicked courses Sect. 8. We shew our loue towards our children when we are bountifull towards the poore Yea but thy loue and care ouer thy children is so great that nothing can make thee to neglect it Be it so Yet loue them wisely and take care to prouide so for them as that their estate may be sure and durable Now whether is this better effected by thine own prouision or by the leauing them to the good blessing of God in a moderate estate and to the wise and gracious guidance of his speciall prouidence This question is easily determined for though thou prouidest must abundantly for them their state is subiect to such innumerable casualties that out of the highest flow of plentie they may easily be brought to as great an ebbe of want and penurie They may be oppressed by those who are more mighty or defrauded by those that are more craftie the Princes iust displeasure or their owne faultinesse may turne them out of all or in this cunning age wherein there are none more skilfull to builde strongly then others are to vndermine and supplant there may some cracke or flaw be found in their title and so for want of words or letters to carrie it thy children may be depriued of the benefit of thy care and prouidence But if God take the care charge ouer them he is such a faithfull Tutor and powerfull Guardian and Protectour that none shall be able to wrest their portion and patrimonie out of his hands Now what is the meanes whereby thou maiest make thy children Gods wards and pupills how maiest thou procure for them his blessings and assure them of the gracious protection of his all-ruling prouidence surely not by greedy couetousnesse and immoderate care in hourding vp for them excessiue wealthe nor by neglecting the workes of mercie and the releeuing of the poore that thou maiest leaue to thy children abundant riches For how is it likely that hee will blesse vnto them thine estate which is gotten and raked together by vniust keeping that which he hath inioyned thee to bestow and by the vtter neglect and contempt of his commandement or that God will regard and feede thy children who hast neglected his and suffred them to pine and perish for want of reliefe But the onely meanes to obtaine Gods blessing vpon thy selfe and thy posteritie is to obey his commandements to trust him vpon his word and to giue liberally vnto the poore For the righteous man who is mercifull and lendeth not onely himselfe but his seede also is blessed Psal 37. 26. Hee doth not say that his Psal 37. 26. children shall liue in a rich and pompous estate for so they may doe and yet with the rich glutton be euerlastingly condemned yea this worldly wealth may be the meanes of furthering and increasing their fearefull condemnation but that they shall haue Gods blessing vpon that which they inioy which whether it bee lesse or more will make it sufficient and so sanctifie it to their vse that it shall bee vnto them a pledge of Gods loue and a pawne and earnest pennie of their eternall saluation In which regard we may truely say that there is no losse to our posteritie through our performance of these works of mercy but rather great gaine and aduantage and that as Augustine saith we performe for the good Forsitan haeredi praestâ—abis quicquid misericordiae causa de eius portione detraxeris August de tempore Serm. 76 and aduancement of our children whatsoeuer we wisely detract from their portion for the doing of these workes of mercie And therefore let not our children hinder vs from relieuing the poore but rather let vs in Christian discretion do it more freely that so wee may bring Gods blessing vpon our posteritie and moue him with his gracious prouidence to protect and watch ouer them and the greater care wee haue of their benefit and welfare so much the rather let vs commend them vnto God who will take care of them when our care shall cease and do them no good Sect 9. No reason why we should neglect the poore to leaue our children rich Finally though we are assured that the goods which we spare from the releife of the poore and leaue to our children should prosper with them and make them great on the earth yet were there no reason why for this wee should neglect these workes of mercie for why shouldest thou loue thy children better then thine owne person and in prouiding for them neglect thy selfe yea why shouldest thou preferre their wealth before thine own soule their flourishing estate in the world which is but momentany mutable before the fruition of those ioyes which are infinite and euerlasting what will it profit thee when thou appearest before thy judge to alleadge that thou hast plaide the good husband and prouided liberally for thine owne children when hee shall lay it to thy charge that to doe thus thou hast neglected and starued his what comfort will it be vnto thee if for getting some trifles for thy posteritie on earth thou hast lost heauen 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 droppe of cold water to coole thy scorching heate And therefore prouide for thy children with a good conscience and so as that thou neglect not the poore members of Christ that God may blesse thy prouision vnto them in this life and prouide for thee and for them if they walk in thy waies eternall mansions and an inheritance immortall vndefiled and that passeth not away in the kingdome of heauen The which he vouchsafe vs who hath bought it for vs Iesus Christ the righteous To whom with the Father and the Holy Spirit be all praise and glory power dominion both now and for euermore AMEN FINIS