The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge

ACTS 10. 4.

And he said unto him, Thy Prayers and thine Alms are come up for a memorial before God; or (as it is ver. 31.) are had in re∣membrance, &c.

WHEN the Iews had crucified our Blessed Saviour, the Lord and Prince of Life, though their impiety were most horrible, and such as might seem to admit of no expiation or atonement, yet would not God for that reject them; but after he was risen from the dead, his Apostles and Messengers were sent to offer and tender him once more unto them, if so be they would yet receive him as their Messiah and Redeemer which was promised to come: telling them that what they had formerly done unto him, God would (namely, according to our Saviour's prayer upon the Cross,* 1.1 Father, forgive them, for they know not what they do) pass by it as done of Ignorance on their part, whilest himself was by the disposition of his Pro∣vidence fulfilling that which was long before spoken by the mouth of all his Prophets, That Christ or Messiah should suffer death. All which you may read in the Sermon which S. Peter preached unto them in the Temple, Acts 3. 12, &c. Thus the Lord shewed himself according to his style, A God gracious and merciful,* 1.2 long-suffering and slow to anger.* 1.3

But when these Iews, notwithstanding this second tender, not only continued in their former obstinacy, refusing to accept him for their Redeemer, but also misused and persecuted his Ambassadors sent unto them; this their ingratitude was so hideous and hainous in the eyes of God, that he could bear with them no longer, but resol∣ved thenceforth to cast them off, and chuse himself a Church among the Gentiles.

To prepare a way whereunto, he sent a Vision much about the same time both to Peter, (who was then by reason of the Iews persecution fled to Ioppa) and to Corne∣lius a Gentile, Captain of the Italian Band, living at Caesarea upon that coast; ordain∣ing the one (Peter) to be the Messenger and Preacher; and the other (Cornelius) to be the first Gentile which should be partaker of the Faith of Christ. Therefore ac∣cordingly Peter's Vision was to admonish him, not to make scruple, as all Iews did, of conversing with a Gentile as unclean;* 1.4 signified by a sheet let down from heaven, where∣in were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the aire, that is, of all both clean and unclean; wherewith came also a Voice,* 1.5 saying, Rise, Peter, kill and eat. Whereunto when Peter answered, Not so, Lord;* 1.6 for I have never eaten anything that is common or unclean: the Voice replies, * 1.7 What God hath cleansed, that call not thou unclean. Now as this Vision was to give

Peter commission to go unto Cornelius;* 1.8 so was Cornelius his Vision to command him to send for Peter. For he saw in a Vision, at the ninth hour of the day, an Angel of the Lord coming unto him,* 1.9 and saying, Cornelius.* 1.10 Whom when Cornelius beholding and being afraid, said, What is it, Lord? The Angel said unto him, Thy Prayers and thine Alms are come up for a memorial, or had in remembrance, before God.* 1.11 And now send men to Ioppa, and call for one Simon, whose surname is Peter,* 1.12 and he shall tell thee what thou oughtest to do. And thus have I brought the Story as far as my Text; which is, as you see, a part of this Message of the Angel to Cornelius, namely, his Re∣port; And he said unto him, Thy Prayers and thine Alms, &c.

Wherein I will consider two things. First, Who was the man, and what was the condition of this person to whom the Angel spake, namely, Cornelius: And the Angel said unto him. Secondly, What the Message or Report he brought importeth: Thy Prayers and thine Alms-deeds are come in remembrance before God.

To begin with the First; The man here spoken to (as you may read in the be∣ginning [unspec 1] of the Chapter, and as I have in some part already told you) was Cornelius, a Gentile, Captain of the Italian Band at Caesarea, and so no doubt himself of that Na∣tion. To understand which, ye must know that at this time the Land of Iury, like as most other Nations were, was under the Roman Empire, and ruled by a President of their appointing: which President had his Court and Seat at Caesarea, a great and magnificent City upon the Palestine coast, some seventy miles from Ierusalem, where was continually a guard of Souldiers, both for the President's safety and awing the subdued Iews: and among these was our Cornelius a Commander, being Captain of the Italian Band. But howsoever he were by race and breeding a Gentile, yet for Religion he was no Idolater, but a worshipper of the true God, the God of Israel, or God the Creator of heaven and earth: For the Text tells us, that he was a devout man,* 1.13 and one that scared God with all his house, who gave much alms to the people, and prayed to God alway: which is as much as to say, he was a Proselyte; for so were those converted Gentiles called, who left their false Gods and worshipped the true. Yet was he not circumcised, nor had taken upon him the yoke of Moses Law, and so was not accounted a member of the Church of Israel: wherefore according to the Ordi∣nances of the Law he was esteemed unclean, and so not lawful for Peter, or any other circumcised Iew, to company with him, had not God given Peter and Item that he should thenceforth call no man unclean, forasmuch as that badge of separation was now dissolved.

For the better understanding of this,* 1.14 we must know, there were, while the Legal worship stood, two sorts of Proselytes or converted Gentiles. One sort which were called Proselytes of the Covenant: These were such as were circumcised, and submitted themselves to the whole Mosaical Pedagogy; These came into the Court of Israel to worship, being accounted Iews, and as freely conversed with as if they had been so born. But there was a second sort of Proselytes inferior unto these, whom they cal∣led Proselytes of the Gate: These were not circumcised, nor conformed themselves to the Mosaical Rites and Ordinances; only they were tied to the obedience of those Commandments which the Hebrew Doctors call the Commandments of Noah, that is, such as all the sons of Noah were bound to observe. Which were, 1. To worship God the Creator; 2. To disclaim the service of Idols; 3. To abstain from Bloud, namely, both from the effusion of man's bloud; and 4. from eating flesh with the bloud therein; 5. To abstain from Fornication and all unlawful conjunction; 6. To administer Iustice; and 7. To abstain from Robbery, and do as they would be done to. And such Proselytes as these, howsoever they were reputed Gentiles, and such as with whom the Iews might not converse, as being no free denizons of Israel; yet did the Iewish Doctors yield them a part in the life to come. Such a Proselyte was Na∣aman the Syrian; and of such there were many in our Saviour's time; and such an one was our Cornelius.

Hence it was, that when afterward there arose a Controversie in the Church,* 1.15 Whether or no the Gentiles which believed were to be circumcised, and so bound to observe the Ordinances and Rites of Moses; S. Peter in the Council of the Apostles at Ierusalem determined, It was the will of God they should not; and that upon this ground, Because Cornelius the first believing Gentile was no circumcised Pro∣selyte, but a Proselyte of the Gate only; and yet nevertheless when himself was sent (as ye have heard) to preach the Gospel of Christ to him and his house,* 1.16 the Holy Ghost came down upon them as well as upon the Circumcision: Whereby it was ma∣nifest, that God would have the rest of the Gentiles which believed, to have no more

imposed upon them than Cornelius had: and accordingly the Council concluded that no other burthen should be laid upon them, but only those Precepts given to the sons of Noah, To abstain from pollutions of Idols, from bloud, from things strangled, and from fornication,* 1.17 and the rest, which they had received already in becoming Christi∣ans, and so needed not to be expresly mentioned. For that enumeration in the Apostles Decree is to be understood with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or an Et caetera; a Scheme usual in the allegation not only of Texts of Scripture, but of pastages commonly and vulgarly known. We may find an Example of it, Hebr. 12. 27. in the citation of that Text of Haggai,* 1.18 Yet once more, and I will shake not the earth only but the heavens; which the Apostle there repeats with this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This, Yet once more, (saith he) signifies the removing of things that are shaken; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (or, as the Hebrews speak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) This, Yet once more, and the rest, signifies so much: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [Yet once more] alone signifies it not, but that whole Sentence.

Now that I may not have held your ears all this time with so long a story, without some matter of Instruction; let us ob••erve by the example of this Cornelius, How great a favour and blessing of God it is to live and dwell within the pale of his Church, where op∣portunity and means of Salvation is to be had. If Cornelius had still dwelt among his Countrymen the Italians, where he was bred and born, or in any other Province of that Empire, he had in all likelihood never come to this saving and bles••ed know∣ledge of the true God, but died a Pagan as he was born. But by this occasion of li∣ving at Caesarea, within the confines of the land of Israel, where the Oracles and Wor∣ship of the most High God were daily resounded and professed, he became such an one as ye have heard, a blessed Convert unto the true God, whom with all his house he served and worshipped with acceptation.

If this be so, Then should we our selves learn to be more thankful to God than most of us use to be, for that condition wherein by his Providence we are born. For we might, if it had pleased him, have been born and had our dwelling among Pagans and Gentiles, who had no knowledge of his Word or Promise; (and such our Nati∣on once was.) But behold his goodness and mercy! we are born of Christian Pa∣rents, and dwell in a Christian Country, and so made partakers of the name and live∣ry of Christ as soon as we were born. How great should our thankfulness be for his mercy? Nay we might have been born and bred in a Christian Nation too, and yet such an one where Idolatry, false worship and Popery so reigned, as there had been little hopes or means either to be saved: But behold, we are born, bred, and dwell in a Reformed Christian State, where the Worship of God in Christ is truly taught and pract••••ed; where no God is worshipped but the Father, and in no other Mediator but his Son Iesus Christ. How should we then magnifie our good God for his so great and abundant mercy towards us! Luther, or some other, tells a story of a poor German peasant, who on a time beholding an ugly Toad, fell into a most bitter lamentation and weeping, that he had been so unthankful to Almighty God, who had made him a Man, and not such an ugly creature as that was. O that we could in like manner be∣wail our Ingratitude towards him who hath made us to have our birth and habitation not among Pagans and barbarous Indians, a people without God in the World, but in a believing and Christian Nation, where the true God is known and the means of Sal∣vation is to be had! Thankfulness for a less benefit is the way to obtain a greater. To acknowledge and prize God's favour towards us in the means, is the way to obtain his grace to use them to our eternal advantage: Whereas our neglect of Thankfulness in the one, may cause God, in his just judgment, to deprive us of his Blessing in the other. Consider it.

[unspec 2] AND thus much concerning the Person to whom the Angel spake, Cornelius, And he said unto him. Now I come to the Message it self, Thy Prayers and thine Alms are come up into remembrance before God. Where before I make any further entrance, there is an Objection requires to be answered; namely, How Cornelius his service could be accepted of God, (as here it is said to be,) whenas he had no knowledge of Christ, without whom no man can please God. I answer; Cornelius pleased God through his Faith in the Promise of Christ to come, as all just men under the Law did: which Faith God did so long accept after Christ was come, till his Coming and the mystery of Redemption wrought by him were fully and clearly made known and preached; which had not been to Cornelius until this time: For though he had heard of his preaching in Galilee and Iudaea, and that he was crucified by the Iews; yet h•• had not heard of his Resurrection from the dead and Ascension into glory, or was not

assured of it, till it was now confirm'd unto him by one sent from God himself. And it is like that having heard somewhat of the Apostles preaching and of the Iews oppo∣sing their testimony, and so knowing not what to believe; he had earnestly besought God in his Devotions to lead him in the way of Truth, and make known unto him what to do.

This being premised, I return again unto the Angel's words; wherein I will consi∣der Three things. 1. The conjunction or joyning of Almsdeeds with Prayer; Thy Prayers and thine Alms. 2. The efficacy and power they have with God; Thy Pray∣ers and thine Alms are come up into remembrance before God. 3. I will add the Reasons why God so much accepteth them, which are also so many Motives why we should be careful and diligent to practise them.

For the first, The joyning of Almsdeeds with Prayer: Cornelius we see joyn'd them, [unspec I] and he is therefore in the verses before-going commended for a devout man and one that feared God. And by the Angel's report from God himself, we hear how graciously he accepted them; giving us to understand, that a Devotion thus arm'd was of all others the most powerful to pierce into his dwelling-place, and fetch a blessing from him. Therefore our Saviour likewise, Matth. 6. 1,—5. joyns the Precepts of Alms and Prayer together, teaching us how to give Alms and how to Pray in one Ser∣mon, as things that ought to go hand in hand, and not to be separated asunder. It was also the Ordinance of the Church in the Apostles times, that the First day of the week, which was the time of publick Prayer, should be the time also of Alms. So saith S. Paul, 1 Cor. 16. 1. Now concerning the collection for the Saints, (saith he) as I have given order to the Churches of Galatia, even so do ye. 2. Vpon the first day of the week (that is, upon the Lord's day) let every one of you lay by himself in store, as God hath prospered him, that there be no gatherings when I come. Which Institution seems to be derived from the Commandment of God in the Law* 1.19 twice repeated;* 1.20 Let no man ap∣pear before the Lord empty. For the words annexed to that Law Deut. 16. (where it is applied to the three great Feasts, when all Israel was to assemble to pray before the Lord in his Tabernacle) the words, I say, there annexed sound altogether like unto these of S. Paul concerning the Lord's day; Three times a year (saith the Text there) shall all the males appear before the Lord: and they shall not appear before the Lord empty. Every one shall give as he is able, according to the blessing of the Lord thy God which he hath given thee. Is not this the same in sense with S. Paul's, Let every one lay by himself in store, as God hath prospered him? The Primitive Church after the Apostles followed the same precedent, and our own Reformed Church hath ordained the same in her Service-book, were it accordingly practised as was intended: For after the Epistle and Gospel she appoints divers choice Sentences of Scripture to be read, which exhort us to Alms and other Offerings to the honour of Almighty God; and then, as supposing it to be done, in the Prayer for the whole estate of Christ's Church, We humbly beseech him most mercifully to accept our Alms, and receive our Prayers, which we offer unto his Divine Majesty.

Shall I now need to exhort you (Brethren) thus to furnish and strengthen your Prayers which you daily offer unto God, to couple them with Almsdeeds, to come be∣fore God with a present, and not empty-handed? Whom neither God's Commandment, the Practice of his Church, the Example of his Saints, nor the Acceptance of such Prayers as the hand which dealeth Alms lifteth up to him; whom these will not move, no words of mine will do it.

But some may say, Would you have us always give Alms when we pray? No, I say not so, but I would not have you appear before the Lord empty, that is, such as are not wont to give them, nor mean to do: For you may give them before, or second your Prayers with them after; you may have set and appointed times for the one, as you have for the other. Or when the Law of man injoyns you any thing in this kind, do it heartily, faithfully, and with a willing mind, without grudging, that so God may accept it as a service done to him. Or lastly, Thou mayest do as the holy men in Scripture were wont, vow and promise unto God, if thy Prayer be heard, to offer something unto him either for relief of the poor, the Widow, the Orphan, a••d distressed one, or the maintenance of his Service and Worship. If God will be with me, (saith Iacob, Gen. 28. 20, &c.) and keep me in this way that I go, and will give me bread to eat, and raiment to put on, &c. Then shall the Lord be my God, and this stone which I have set for a pillar shall be God's house: and of all that thou shalt give me. I will surely give the tenth unto thee. (See the use of vowing by such as came to pray in God's House, Eccles. 5. 4.) If thou comest before God in any of these ways,

thou shalt not come empty-handed. But send not thy Prayer single and alone: The Prayer with Alms is the Prayer God loveth. Hear what himself saith, Psal. 50. 14, 15. Offer unto God thanksgiving. (Alms is an Offering of* 1.21 Thanksgiving) and pay thy vows unto the most High. So call upon me in the day of trouble, and I will deliver thee, and thou shalt glorifie me.

[unspec II] NOW I come to the second thing I propounded, The power and efficacy which Prayer and Alms have with God; Thy Prayers and thine Alms (saith the Angel) are come up for a memorial (or, are had in remembrance) in the sight of God. God is said to re∣member our Prayers when he grants them, our Alms and good deeds when he rewards them, or, in a word, when he answers either of them with a blessing: as on the con∣trary he is said to remember iniquity, when he sends some judgment for it. So God is said to remember Hannah, when he heard her prayer for a Son, 1 Sam. 1. 19. and Nehe∣miah speaking* 1.22 of his deeds of mercy and bounty shewed unto his poor brethren re∣turned from captivity, says, Think upon me, or [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Remember me, O my God, for good, according to all that I have done for this people. Thus were Cornelius his Pray∣ers and Alms remembred. Prayers therefore and Alms, be they performed as they should be, are powerful and approved means to obtain a blessing at the hands of God.

[unspec 1] To speak first of Prayer:* 1.23 What is it that Prayer hath not obtain'd? It hath shut and opened Heaven; see the story of Elijah. It hath made the Sun and Moon to stand still; read the Book of* 1.24 Ioshna. It is the Key that openeth all God's Treasures of blessings, both spiritual and corporal. For spiritual blessings, Cornelius we see ob∣tained thereby Illumination and Instruction in God's saving Truth. And S. Iames saith,* 1.25 If any man lack wisdom, let him ask of God, who giveth to all men liberally; and it shall be given him. Ephraim in Ieremy 31. 18. prays for converting grace, Turn thou me, O Lord, and I shall be turned: To whom God presently replies, ver. 20. Is Ephraim my dear Son? is he a pleasant Child? for since I spake against him, I do earnestly remember him still. Therefore my bowels are troubled for him, I will surely have mercy on him, saith the Lord. Prayer obtains remission of sins; I said (saith David Psal. 32. 5, 6.) I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found. Prayer also obtaineth corporal blessings. When Heaven was shut and it rain∣ed not,* 1.26 Elijah prayed for rain,* 1.27 and it rained: Hannah prayed for a Son, and she con∣ceived: If we be sick (saith S. Iames chap. 5. 15.) The prayer of faith shall heal the sick: Nehemiah prayed that he might find favour in the sight of King Artaxerxes, Chap. 1. 11. and found it, Chap. 2. 4.

But some man will say, If Prayer have such power and efficacy, how comes it to pass that many even godly men oft pray, and yet speed not? I answer, There are divers causes thereof. Either 1. we pray not as we ought; or 2. we are not disposed as we ought to be when we pray.

• 1. We pray not as we ought, either 1. when we pray not heartily, or not constantly: For God regards not formal and superficial prayer, but prayer that comes from the Heart; and loves to be importuned before he grant; as our Saviour tells us in the Parable of the woman and the unjust Iudge,* 1.28 whom though at first he would not hear, yet importunity made him do her justice. Or 2. We rely not upon God as we ought when we pray; but trust more to second means, to our Wit, to our Friends, or the like, than to Him. And this seems to be that wavering in prayer S. Iames speaks of, when he bids us pray in faith without wavering, Chap. 1. 6. that is, without reeling from God to rest upon second means: But as with our mouth we pray to him, so should our Hearts rely upon him to give us what we ask. But we often pray to God for fashion, but indeed we look to speed by others; and so God takes himself mock∣ed, and so no marvel if he hears us not. If it were our own case, we would not listen to such suiters. Or 3. We pray and speed not, when we make not God's glory the End of what we ask; Ye ask (saith S. Iames Chap. 4. 3.) and receive not, because ye ask, amiss, that ye might consume it upon your lusts. Or 4. We may ask something that crosseth the Rule of Divine Providence and Iustice, and then also we must not look to speed.* 1.29 David prayed for the life of his child by Bathsheba, Vriah's Wife; but was not heard, because it stood not with the Rule of Divine Iustice, that so scandalous a sin, which made the Enemies of God to blaspheme, should not have an exemplary punishment. In like manner sundry times when the children of Israel rebelled against the Lord, and murmured against Moses and Aaron their Governours, Moses poured forth very earnest prayers to God for removing his judgments from off the people; but God would not hear him, because their sins were scandalous and committed with

• so high a hand, that it could not stand with the Rule of his Iustice not to inflict pu∣nishment for them.
• 2. Again, sometimes, and that too often, we are indisposed for God to grant our re∣quest. As first, when some sin unrepented of lies at the door, and keeps God's bles∣sing out.* 1.30 Psal. 66. 18. If I regard (saith David) iniquity in my heart, the Lord will not hear me. So God would not hear Ioshua praying for the Israelites,* 1.31 when they fled before the men of Ai, because of Achan's Sacriledge;* 1.32 Get thee up, (saith God) why liest thou thus upon thy face? Israel hath sinned—for they have taken of the ac∣cursed thing, (that is, the thing that cursed were those that medled therewith:) Therefore the children of Israel could not stand before their Enemies,—because they were accursed. Neither will I be with you any more, except ye put the accursed thing from among you. Or lastly, our Prayers often are not heard, because we appear before the Lord empty; we do not as Cornelius did, send up Prayers and Alms together: we should have two strings to our bow, when we have but one. This is another indis∣position which unfits us to receive what we ask of God: For how can we look that God should hear us in our need, when we turn away our face from our brother in his need? When we refuse to give to God, or for his sake, what he requires, why should he grant to us what we request? Hear what an ancient Father of the Church, S. Basil by name, in Concione ad Divites, saith; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; I have known many (saith he) who would fast, who would pray, who would sigh; but not bestow one halfpeny upon the poor: But what then will their other devotion profit them?
• 3. Add to all these Reasons of displeasure a Reason of favour, why God some∣times grants not our requests; namely, because we ask that which he knows would be hurtful for us, though we think not so. We ask sometimes that which if he grant∣ed us would utterly undo us. As therefore a wise and loving Father will not give his child a knife or some other hurtful thing, though it cries never so much unto him for it: so does God deal with his children. And how wise soever we think our selves, we are often as ignorant in that which concerns our good as very babes are; and therefore we must submit our selves to be ordered by the wisdom of our heavenly Father.

Moreover, we must know and believe, that God often hears our Prayers when we think he doth not; and that three manner of ways. As namely 1. When he changes the means, but brings the End we desire another way to pass. We ask to have a thing by our means, but he likes not our way, but gives it us by another means which he thinks better. S. Paul,* 1.33 that he might the better glorifie God in serving him,* 1.34 desires the thorn in the flesh might be taken from him: God denies him that means, but grants him grace sufficient for him; that so being humbled by the sight of his own infirmity, he might glorifie God for his power in mans weakness. And is it not all one, whether a Physician quench the thirst of his Patient by giving him Barberies or some other comfortable drink, as by giving him Beer which he calls for? 2. God often grants our request, but not at that time we would have it, but defers it till some other time which he thinks best.* 1.35 Daniel prays for the return of the Captivi∣ty in the first year of Darius, but God defers it till the first of Cyrus.* 1.36 We must not therefore take God's delays for denials. The Souls of the Saints under the Altar (Rev. 6. 10.) cry out aloud for vengeance: God hears that cry, and cannot deny the importunate cry of innocent bloud; yet he defers it for a little season, saith the Text v. 11. and why? because their fellow-servants and brethren that should be slain as they were, might be fulfilled. Lastly, God sometimes grants not the thing we ask, but gives us in stead thereof something which is as good, or better; And then we are not to think but that he hears us.

And thus much concerning the power and efficacy of Prayer. Now I come also to [unspec 2] shew the like of Alms, how powerful a means they are to procure a blessing from God: Not thy Prayer only, saith the Angel, but thine Alms also are come up for a remem∣brance in the sight of God. For Alms is a kind of Prayer, namely, a visible one, and such an one as prevails as strongly with God for a blessing as any other. Hear David in Psalm 41. 1. Blessed is he that considereth the poor; the Lord will deli∣ver him in time of trouble. 2. The Lord will preserve him and keep him alive, and he shall be blessed upon earth; and thou wilt not deliver him unto the will of his ene∣mies. 3. The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. A place so evident as flashes in a man's eye. But hear

Solomon speak to, Prov. 19. 17. He that hath pity upon the poor, lendeth unto the Lord; and that which he hath given, he will pay him again. And Prov. 28. 27. He that giveth unto the poor, shall not lack: but he that hideth his eyes, shall have many a* 1.37 curse. Al∣so Prov. 11. 25. The liberal soul shall be made fat; and he that watereth shall be watered also himself. Likewise Eccles. 11. 1. Cast thy bread upon the waters, for thou shalt find it after many days. These are for corporal blessings, and of this life: But hear also for spiritual blessings, and those of the life to come. David Psal. 112. 9. (quoted by S. Paul, 2 Cor. 9. 9.) He hath dispersed, he hath given to the poor; his righteousness remaineth for ever, &c. that is, he shall be remembred not only in this life, but in the life to come. Luke 16. 9. Make to your selves (saith our Saviour) friends of the* 1.38 unrighteous Mammon, (that is, of these deceitful and uncertain riches;) that when you fail, they (that is, the friends you have made) may receive you into everlasting Tabernacles: that is, that God looking upon the Alms-deeds you have done, and hear∣ing the Prayers and blessings of the poor, may reward you with eternal life. So S. Paul, 1 Tim. 6. 17, &c. Charge them that be rich in this world,—that they trust not in uncertain riches, but in the living God,—That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. Non memini (saith S. Hi••rome) me legere mald morte mortuum, qui libenter opera charitatis exercuit; habet enim multos intercessores, & impossibile est multorum preces non exaudi∣ri. I do not remember in all my reading that ever any one died an ill death who was in his life-time ready to good works and acts of Charity, for indeed such a one hath many to inter∣cede and pray for him, and it is impossible but that the prayers of so many in his behalf should be heard and accepted by God: What should I say more? Shall we not receive our sentence at the Last day according to our works of mercy? Come ye blessed of my Father,* 1.39 and inherit the Kingdom prepared for you from the foundation of the world: For when I was hungry, ye gave me meat; when I was thirsty, ye gave me drink, &c. ye know the rest. O the wonderful efficacy of Alms in prevailing with God! What favour do they find in his sight! how are they remembred! but not for any merit in them, which is none; but of his mere mercy and merciful promise, who accepts them in Christ our Saviour. Whence is that Prayer of Nehemiah, c. 13. 22. concerning this case of good works, Remember me, O my God; concerning this, and spare me ac∣cording to the greatness of thy mercy.

Thus much of the efficacy and prevalency which Prayer and Alms have with Al∣mighty God to procure a blessing from him; Thy Prayers and thine Alms are come up for a memorial before God.

[unspec III] NOW I come to the third thing propounded, The Reasons why God requires them, and why they are so pleasing unto him: which Bensons when they are known, will be also strong Motives to us why we should frequent them. For though indeed their Efficacy alone were a Motive sufficient to invite any reasonable man to do them; yet will these Reasons add a further enforcement thereunto.

To begin then with Prayer; The Reasons why God requires this duty at our hands (I will name but the chief) are these.

• 1. That we might acknowledge the property he hath in the Gifts he bestows upon us: otherwise we would forget in what tenure we hold those Blessings we receive from his hands. Though therefore he be willing to bestow his Benefits upon us, yet he will have us ask them before he doth it. Even as Fathers do with their children; though they intend to bestow such things upon them as are needful, yet they will have their children to ask them. Unless therefore we ask of God the things which are his to give; as we shall not receive what we have not, so we cannot lawfully use any thing we have.
• 2. Another Reason is, That we might be acquainted with God; Acquaint now thy self with God, (saith Eliphaz Iob 22. 21.) and be at peace; thereby good shall come unto thee. Now acquaintance we know grows amongst men by conversing together, by intercourse and speaking to one another. So is it here, by accustoming to speak to God in Prayer we grow acquainted with him: otherwise if we grow strangers to him, and he to us, we shall not dare to behold him.
• ...

• 3. Prayer is the way to keep our Hearts in order: For to come often into the pre∣sence of God, breeds an holy awe in our Hearts; it makes us to call our Sins to re∣membrance with sorrow and shame, and to be afraid to commit them. We may know it by experience: men are afraid to offend those into whose presence they must often come to ask and sue for favours; and if they have offended, they are presently asha∣med; and the first thing they do will be to sue for pardon.

These are the Reasons for Prayer: Now let us see the Reasons also why Alms are re∣quired; which are near of kin to those for Prayer.

For 1. We are to offer Alms, to testifie our acknowledgment of whom we recei∣ved, and of whom we hold what we have. For as by Prayer we ask God's creatures before we can enjoy them; so when we have them, there is another Homage due for them, namely, of Thanksgiving, without which the use of the creature which God gives us is unclean and unlawful to us. Every creature of God (saith S. Paul, 1 Tim. 4. 4.) is good, if it be received with thanksgiving; not else. And the same Apostle 1 Cor. 10. tells us, that even those things which according to the manner of the Gen∣tiles were offered unto Idols, (that is, to Devils,) a Christian might lawfully eat, so it were done* 1.40 with thanksgiving to the true and only God: For so he should pro∣fess, he eat not meat of the Devil's gift, or Devil's Table, but of the Lord's, whose of right was the Earth and the fulness thereof. Whether therefore, saith he, v. 31. ye eat or drink, or whatsoever ye do else, do all to the glory of God, that is, give him the glory of the Lordship of his creature by your thanksgiving: For to do a thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the glory of God, in the Apostle's meaning, is that which the Iews say, To do it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so as the Majesty and Dominion of God may be acknowledged there∣by, which the Scripture calls His Glory.

Now our Thanksgiving to God for his creature must not express it self in words only, but it must be also in work and deed; that is, we must yield him a Rent and Tribute of what we enjoy by his favour and blessing; which if we do not, we lose our Tenure. This Rent is twofold: either that which is offered unto God for the main∣tenance of his Worship and Ministers; or that which is given for the relief of the poor, the Orphan and the Widow, which is called Alms. For not only our Tithes, but our Alms are an Offering unto Almighty God. So Prov. 15. 17. He that hath pity on the poor, lendeth to the Lord: and Chap. 14. 31. He that hath mercy on the poor, honoureth his Maker. And our Saviour will tell us at the day of Iudgment, that what was done unto them,* 1.41 was done unto him. This then is the Reason why we must give Alms, because they are the Tribute of our Thanksgiving, whereby we acknow∣ledge we are God's Tenants,* 1.42 and hold all we have of him, that is, of the Mannor of Heaven, without which duty and service we have not the lawful use of what we possess. Whence our Saviour tells the Pharisees, who stood so much upon the wash∣ing of the Cup and Platter, left their meat and drink should be unclean. Give alms, saith he, of such things as you have; and behold, all things are clean unto you, Luke 11. 41.

Now that this Acknowledgment of God's Dominion was the End of the Offerings of the Law, both those wherewith the Priests and Levites were maintained, and those wherewith the poor, the Orphan and the Widow were relieved; appears by the so∣lemn profession those who pay'd them were to make, Deut. 26. where he that brought a basket of first-fruits to the house of God, was to say,* 1.43 I profess this day un∣to the Lord, that I am come unto the Country which the Lord sware unto our Fathers for to give us. And when the Priest had taken the basket, he was to say thus; (verse 5, &c.)* 1.44 A Syrian ready to perish was my Father, and he went down into Egypt and sojourned there with a few, and became there a Nation great, mighty, and populous. And the Egyptians evil intreated us. &c.—And the Lord brought us forth out of Egypt with a mighty hand and out-stretched arm, &c.—And brought us into this place, and hath given us this land, even a land that floweth with milk and honey. And now, be∣hold, I have brought the first-fruits of the land, which thou, O Lord, hast given me. And thou shalt set it (saith the Text) before the Lord thy God, and worship before the Lord thy God. This was to be done every year. But for Tithes, the profession was made every third year, because then the course of all manner of Tithing came about. For two years they pay'd the Levite's Tithe and the Festival Tithe, the third year they pay'd the Levite's Tithe and the poor man's Tithe: So that year the course of Tithing being finished, the party was to make a solemn profession: When thou

hast made an end (saith the Lord) of Tithing all the Tithes of thine increase, the third year, which is the year of Tithing, (that is, when the Tithing course finisheth) and hast given it to the Levite,* 1.45 the Stranger, the Fatherless, and the Widow, that they may eat within thy Gates and be filled: Then thou shalt say before the Lord thy God, I have brought away the hallowed thing out of mine house, and also have given it to the Levite, and to the Stranger, to the Fatherless, and to the Widow, according to all the Command∣ments which thou hast commanded me.—Look down from thy holy habitation, from hea∣ven, and bless thy people Israel, and the land which thou hast given us, as thou swarest to our Fathers, a land that floweth with milk and honey.

What we have seen in these two sorts, is to be supposed to be the End of all other Offerings for pious uses, (which were not Sacrifices,) namely, To acknowledge God to be the Lord and Giver of all. As we see in that royal Offering which David with the Princes and Chie••tains of Israel made for the building of the Temple, 1 Chron. 29. 11, &c. where David acknowledgeth thus; Thine, O Lord, is the Kingdom, and thou art exalted as Head over all: Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise thy glorious Name.—For all things come of thee, and* 1.46 of thine own have we given thee.

For this Reason there was never time since God first gave the Earth to the sons of men, wherein this Acknowledgment was not made by setting apart something of that he had given them, to that purpose. In the state of Paradise among all the Trees in the garden, which God gave man freely to enjoy, one Tree was Noli me tangere, and reserved to God as holy, in token that he was Lord of the garden. So that the First sin of Mankind for the species of the fact was Sacriledge, in prosaning that which was holy; For which he was cast out of Paradise, and the Earth cursed for his sake, ••e∣cause he had violated the sign of his Fealty unto the great Landlord of the whole Earth. Might I not say, that many a man unto this day is cast out of his Paradise, and the la∣bours of his hands cursed, for the same sin? But to go on.

After man's ejection out of Paradise, the first service that ever we read was er∣formed unto God was of this kind:* 1.47 Abel bringing the best of his flock, and Cain of the fruit of his ground, for an Offering or Present unto the Lord. The first spoils that ever we read gotten from an Enemy in war, paid Tithes to Melchised••k the Priest of the most High God, as an Acknowledgment that he had given Abraham the Victory: * 1.48 Mel••hisedck blessing God in his name to be the possessor of heaven and earth, and to have delivered his enemies into his hand: To which Abraham said Amen by paying him Tithes of all.* 1.49 Iacob promiseth God, that if he would give him any thing, (for at that time he had nothing) he would give him the Tenth of what he should give him: which is as much to say, as he would acknowledge and profess him to be the Giver, after the accustomed manner.

For the Time of the Law, I may skip over that; it is well enough known, no man will deny it. But let us come to the Time of the Gospel, which though it hath freed us from the bondage of Typical Elements, yet hath it not freed us from the profession of our Pealty unto God as Lord of the whole Earth. 'Twere strange methinks to af∣firm it: I am sure the ancient Church next the Apostles thought otherwise. I will quote for a witness Irenaeus, who* 1.50 tells us that our Saviour, when he took part of the Viands of his last Supper, and giving thanks with them, consecrated them into a Sacrament of his body and bloud, set his Church an example of dedicating part of the creature in Dominicos usus; Dominus (saith he) dans discipulis suis consilium Primitias Deo offerre ex suis creaturis, non quasi indigenti, sed ut ipsinec infructuosi nec ingrati sint; eum qui ex creatur•• panis est accepit, & gratias egit, &c. Et Novi Testamenti novam docuit oblationem, quam Ecclesia ab Apostolis accipiens, in universo mundo offert Deo, ei qui alimenta nobis praestat, primitias suorum munerum in novo Testamento.* 1.51 But this is no proper occasion to follow this Argument any further: I will therefore leave it, and proceed to a second Reason why God requires Alms and such like Offerings at our hands.

• 2. Namely, That we might not forget God: our Blessed Saviour Matth. 6. 19, 20. and Luke 12. 33, &c. speaking of this very matter of Alms, Lay not up (saith he) for your selves treasures upon earth;—but lay up for your selves treasures in heaven: —For where your treasure is, there will your heart be also. The proper evil of Abun∣dance is to forget God and our dependence upon him: the remedy whereof most ge∣nuine and natural is, to pay him a Rent of what we have: So shall we always think of

• our Landlord, and lift up our Hearts to Heaven in whatsoever we receive and enjoy. Yea, when this service is so acceptable to God, that he promiseth a great Reward to those who thus honour and acknowledge him; how can it chuse but detain our hearts in Heaven in that respect also, when we shall so often think of God, not only as the Lord and Giver of what we have, but as the Rewarder also of the acknowledgment we perform?
• 3. The last Reason why we should give Alms is, that we may be fit subjects of Mercy at the day we look for Mercy: (For all that we can look for at the hands of God is nothing but Mercy: Nehem. 13. 22. Remember me, O my God, concerning this also, and spare me according to the greatness of thy Mercy.) Now it is the will of God revealed, That unless we shew mercy unto our brethren, he will shew none to us. Ye know the condition of the fifth Petition in the Lord's Prayer, and the* 1.52 Parable of the unmerciful servant in the Gospel. This is the reason why among all other works we shall receive our doom at the last Day according to our works of Mercy, Come ye blessed of my Father, inherit the kingdom prepared for you;* 1.53—For I was an hungred, and ye gave me meat, &c. How then can they look to be saved at that Day, who do not these works of Mercy? Can our Saviour pass this blessed sentence upon them? Or will he change the form of his sentence for their sake? No certainly; if the sentence of bliss will not fit,* 1.54 the other will and must; Depart from me, ye cursed, into everlasting fire—For I was an hungred, and ye gave me no meat, &c. Inasmuch as ye did it not to one of the least of these, ye did it not to me.

Notes

• * 1.1

  Luke 23 34.
• * 1.2

  Nehem. 9. 17.
• * 1.3

  Ioel 2. 13.
• * 1.4

  Verse 11, 12.
• * 1.5

  Vers 13.
• * 1.6

  Verse 14.
• * 1.7

  Verse 15.
• * 1.8

  Acts 10. 4.
• * 1.9

  Verse 3.
• * 1.10

  Verse 4.
• * 1.11

  Verse 5.
• * 1.12

  Verse 6.
• * 1.13

  Verse 2.
• * 1.14

  See Discourses III. and XI.
• * 1.15

  Acts 15.
• * 1.16

  Acts 10. 45, 46.
• * 1.17

  Verse 20.
• * 1.18

  Hag. 2. 7. See Discourse III. at the end.
• * 1.19

  Exo. 23. 〈◊〉〈◊〉.
• * 1.20

  Deut. 1••. 16.
• * 1.21

  Eccles. 35. 2.
• * 1.22

  Chap. 5. 19.
• * 1.23

  1 Kings, Chap. 17, & 18.
• * 1.24

  Ios. 10. 12.
• * 1.25

  Iames 1. 5.
• * 1.26

  1 Kings 1••.
• * 1.27

  1 Sam. 1.
• * 1.28

  Luke 1••.
• * 1.29

  2 Sam. 12. 16. &c.
• * 1.30

  See Psal. 50. 16.
• * 1.31

  Prov. 28. 9
• * 1.32

  Ios. 7. 10, 11, 12.
• * 1.33

  2 Cor. 12. 7, 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  Verse 9.
• * 1.35

  Dan. 9. 1, &c.
• * 1.36

  2 Chron. 36. 22••
• * 1.37

  Compare Prov. 21. 13.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Mammon of unrighteous∣ness is not here Goods unlawfully go••ten (as I am afraid some take it,) not Mammon about which the sons of m••n are wont to be unright••ous (as others take it;) but as the Hebrews call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or as the Chaldee speak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammo∣na falsitatis, deceivable and uncertain rich••s. For among the Hellenists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the Lxx. often render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Agreeable whereunto S. Paul 1 Tim. 6. as it were paraphrasing this of our Saviour, saith, Charge the rich that they trust not in uncertain riches, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  M••••h. 25. 34, 35.
• * 1.40

  〈…〉〈…〉
• * 1.41

  Matth. 25. 40.
• * 1.42

  How Alms and Offerings are a fit Acknow∣ledgement of God's being the Lord and Giver of all.
• * 1.43

  Verse 3.
• * 1.44

  Others un∣derstand it of Laban the Sy∣rian and ren∣der it thus; A Syrian was d••stroying my Father, viz. Iacob. So the Vulg. Lat. Syrus perse∣quebatur pa∣trem meum, qui descendit in AEgyptum. The Chaldee Paraphrast is most full, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laban Syrus quaesivit perdere patrem meum, &c. To the same sense Munster, Luther and Castalio translate these words.
• * 1.45

  Verse 12, &c.
• * 1.46

  H••••••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of thine hand. Vulg, Lat. Quae de manu tua accepimus. dedimus tibi.
• * 1.47

  Gen. 4. 3. 4.
• * 1.48

  Gen. 14. 19, 20
• * 1.49

  Gen. 28. 20, &c.
• * 1.50

  Lib. 4. ••. 32.
• * 1.51

  See this (and the like passa∣ges out of Ire∣naeus) quoted more at large and explained in the Treatise of The Christi∣an Sacrifice, Chap. 8. in Book II.
• * 1.52

  Matth. 1••. 23. &c.
• * 1.53

  Matth. 25 34. &c.
• * 1.54

  Verse 41. &c.