HEre is an Exhortation, and the Reason to enforce it: The Ex∣hortation is, To doe good, and to com∣municate. And then doe wee doe good, when we doe communicate that good that God hath given us, to the good of o∣thers.

Wee have done with the Exhortation; Wee come to the Reason that the Apostle useth to enforce the Exhortation withall;

For with such sacrifices God is well pleased.

Hee saith not, With such workes God is well pleased; but with such sacrifices. There are spirituall sacrifices; Prayer is one, and Thanksgiving another, and Repentance ano∣ther, and Beneficence another. But the thing that is offered to God in all these spirituall Page  31 sacrifices, is the heart: A devout heart in Pray∣er, a broken heart in Repentance, a gratefull heart in Thanksgiving, and a tender compas∣sionate heart in Beneficence. And it is the tendernesse, and compassionatenesse, and the charitablenesse of the heart that makes it a sacrifice to God, and well-pleasing to him, and accepted of him.

Againe, hee doth not say, This is such a sacrifice as God requires, (though hee doe re∣quire it too) but, This is such a sacrifice as God is well pleased with. It is motive e∣nough to perswade a good child to doe this or that, if it be a thing that will please his fa∣ther: It is motive enough to perswade a faithfull honest-hearted servant to doe a thing, to tell him, This will please your Ma∣ster: It is enough to perswade any good subiect to doe this or that, to assure him the thing will please his Soveraigne: It is motive enough to a Christian heart, to per∣swade him to doe good and communicate, to assure him, that this is a thing that God is well pleased with.

But yet it is not every work done, not every thing that is in it of the substance of a Page  32 good work, that is pleasing to God; there is more required then so, to make a sacri∣fice acceptable to God.

There is something required in the doer; and, There is somewhat required in the thing done.

There is somewhat required in the doer: First, hee must be in Christ, that will offer a sacrifice acceptable to God. Take these Rules:

First, If the person of a man please not God, his works can never please him. God accepted Abel, and his sacrifice: Abel first, and then his sacrifice. God never accepts a mans offer∣ing, till first hee accept of his person. Now God accepts of no mans person, but in Christ; this is hee, in whom I am well pleased. The Apostle calls Christ, the Sonne of Gods love; and there are none that ever God loves, but hee loves them in his Sonne, the Sonne of his love, Col. 1.13. That is one ground.

Another is, Though a work be good as it comes from the Spirit of God, the Author of all goodnesse, yet it cannot come thorow our fingers, but wee soyle it: All our righteous∣nesses are as menstruous cloaths. If God should bee Page  33 extreme to marke what is done amisse, in our best works, who were able to obide it? Even as the of∣fering of the children of Israel, it was called a holy offering; yet as holy as it was, there was some iniquity in that holy offering; but that was laid on Aaron; and when hee bare the iniquity of all the other, the men and their workes were accepted. So it is here, the workes of a Christian man may be good workes, good in substance, because they are works that God requires at his hands. Then they may be good in the fountaine, when they spring from the Author of all good∣nesse. And good in the end, because they are done to the glory of God, and the good of our brethren. But yet as there was some ini∣quity did cleave to the holy offering of the children of Israel, (as holy as it was) so there is some iniquity cleaves to our good worke, how good soever it be: when that iniqui∣ty that cleaves to our workes is laid upon Christ, who in his owne body on the tree, bare the iniquity of us all, then our persons and workes are graciously accepted, and all the iniquity that cleaves to our workes mercifully par∣doned. This is the first thing; What is re∣quired Page  34 in the doer, to make his beneficence acceptable to God.

But here is not all, there is something re∣quired in the thing done; and that I shall shew you in the remainder of the time, by Gods grace: And I shall lay it down in foure Rules.

The first is about the end. And you must not wonder that I begin at the end; for how∣soever the end is the thing last attained, yet it is the thing first intended; it is the first thing in a mans intention. And besides, God regards not so much quid, as propter quid; not so much what wee doe, as for what we doe. A man may doe good works for ill ends, and then hee must not look that God should ac∣cept them. It is the end that commends the action. Now there are three ill ends of do∣ing good works.

One end that some propound to them∣selves in doing good works, is, to make sa∣tisfaction to divine iustice, for the sins they have committed. The Apostle would have us doe good works for necessary uses; but God never appointed this use of good works. Our good works may be tokens of our secret Page  35 predestination, they may be fore-tokens of our future happinesse; but to think that by doing good wee can make recompense and satisfaction to divine iustice, and appease the infinite wrath of God for sinne, before the which the very Angels themselves are not able to stand, it is a senslesse and grace∣lesse fancie; tending much to the dishonour of Christ, and that all-sufficient satisfaction that hee hath made for the sinnes of the world, when hee offered up his flesh a sacri∣fice of a sweet smelling savour to God. That is one ill end.

Secondly, some propound another end, that is, to merit eternall blisse by it: And our English men, Rhemists, Romish, English men by birth, and Rhemists by education, and Romish by profession, oft times stand to it, to prove that good works are truly and pro∣perly meritorious, ex condigno, even of very condignity: In so much, say they, in their Comment upon Heb. 6. Good works are so farre meritorious, that God were uniust if hee should not give heaven to our good works; hee were uniust, if hee should not yeild heaven to our good works. This is the Page  36 onely place wherein they can find the name of merit; onely because the vulgar Latine hath it; and they doe in this place stand to prove the Doctrine of Merit, upon that word merit.

Give mee leave a little to shew you, that good works cannot be meritorious: I will give you these reasons.

One principall condition in a meritorious work is this, I must be done by a mans selfe: How can a man be said to merit any thing by a work that himselfe doth not, but another doth it by him, or in him? Now, you know, there is no good work that wee doe of our selves, God works all our good works in us. Hark how the faithfull pray in the Prophet, Lord, thou hast wrought all our works in us, Isai. 26.12. Our new translation reads, in us, our old, for us: The word in the Originall will beare either the one or the other; take it as you will, in us, or for us, God hath wrought the work; Lord, thou hast wrought all our works in us, and for us.

First of all, it is from Gods grace that we are enabled to doe good works, what works soever they be, it is grace that enableth us to doe them. And then, when we are enabled, Page  37 it is from grace that wee are willing to doe them; both our ability, and our willingnesse to doe good, are from God. Look how the Apostle speaks, 2 Cor. 8. saith he there, I would have you know the grace that is bestowed on the Church of Macedonia. The grace that was bestowed on them, what grace was that? You may see in the two next Verses; nothing else but their willing bounty, even above their pow∣er, to doe good; For, saith the Apostle, Vers. 3. to their power, I beare them record, yea (quoth hee) above their power: There was the grace that was bestowed on them, they were willing to doe good.

So then, have wee ability to doe good, it is of grace: have wee willing hearts to doe good, it is of grace. Doe we then any good, wee must shout as the people, Zech. 4.2. and cry, Grace, grace, unto it. Double the word, Grace, Grace. Grace in enabling us, and grace in ma∣king us willing too: All is of God. So if a man doe a good work, hee is more indebted to God for it; God is not indebted to him, but hee to God in making him able; and he is indebted to grace, for making him wil∣ling; hee can merit nothing.

Then mark a second Reason, how good works cannot be meritorious; Merit is Opus indebitum, it is above a mans desert; it is a work that is not due, that a man is not bound to doe; for a man can merit nothing by doing that that hee is bound to doe already: hee should transgresse, if hee did not doe it; but hee merits nothing by doing that that hee stands bound in many bonds to doe already. Doth the Master thank his servant for doing that that is commanded, Luke 17.9. Even so, (saith hee) When you have done all you can, say, We are unprofitable servants. If wee will merit any thing at Gods hands, wee must doe some∣what that wee are not bound to doe. I, but how farre short come wee in the things we doe, of that that wee are bound to doe? we are so farre from doing more, that when we have done all wee can, wee are unprofita∣ble servants. How much more unprofita∣ble, saith Ierome, when wee come short of that which God hath commanded?

Thirdly, good works cannot be merito∣rious; I prove it thus: There must be some proportion between the work that is done, and the reward that is given of condignity. Page  39 Now, I pray, consider but what that reward is that God hath promised; not according to the worthinesse of our works, you must not think so; but of faith, of free mercy hee hath promised a reward: And what is it? Look in 2 Cor. 4.17. see what it is, the Apostle calls it there, a farre more exceeding, eternall weight of glo∣ry. These light, momentany afflictions, saith hee, pro∣cure to us a farre more exceeding, eternall weight of glory. Mark; First, it is glory that God hath promised for a reward. Secondly, it is more then so, it is a weight of glory. Nay yet more then so, it is an eternall weight of glory. Nay yet further, an exceeding, eternall weight of glory. So farre our English can carry it; but our English cannot carry it so farre as the Greek, for there it is, an exceeding exceeding. The Apostle could not tell what to make of it, it was so much: He made as much as he could, A glory, a weight of glory, an eter∣nall, an exceeding eternall weight of glory, an exceeding exceeding weight of glory. Now I would ask, I pray, what proportion can be between a little poore temporall ser∣vice that wee doe, and such an eternall, ex∣ceeding, exceeding eternall weight of glory? Page  40 I will say no more concerning this point of merit.

Let us never talk of merits, they were all lost in the first Adam, we lost all merit in him: Let grace alone reigne in Christ. Let us say with Bernard, My merit is the Lords mercy. Let me have no merit, that will exclude grace: and, saith hee, there is no place for grace to enter in, when merit hath taken up all the roome before it comes. Therefore that is no right end.

Thirdly, there is a third end that some pro∣pound of doing good; that is, glory from men. Vaine men seek vain-glory. Thus did the Pharisees, they would doe a great deale of good, but they would doe it so that they might be seen of men to doe it. And indeed, it is lawfull for men to be seen to doe good, and our Lord would have us so to doe good, that wee may be seen of men to doe it, to let our light so shine before men, that they may see our good works, and glorifie our Father which is in heaven. If you be afraid of Spectators, you shall have no Imitators. If there be none to see you, there will be none to follow you. It is law∣full for a man to be seen to doe good, but Page  41 men must not doe good to be seen; for then they shall have their reward of men, they shall have none of their Father, God.

There belong two things to every good work:

• There is the Glory of the work.
• There is the Reward of the work.

The reward, God is pleased out of his free mercy to us in Christ to allow us that; hee allowes us the reward, but not the glory of the work; that must be his owne, and hee will not give that to another, as hee saith. If we deprive God of the one, we must look that God should keep us from the other: If wee keep from him the glory of the work, God will keep us from the reward of it. These are ill ends of good works. We must not do them to satisfie the iustice of God for sin, or with opinion of meriting eternall blisse, or to be seen of men to doe them.

What is the end then of good works?

Briefly, in one word, The end of all good works is the glory of God, in the good of our brethren.

And Gods glory is such a thing, as we are Page  42 born to that end, to set forth the glory of God. As the Grace of God is our Alpha, so the Glo∣ry of God must be our Omega. As the Grace of God is the beginning from whence all things come, so the Glory of God must be the end, to which all things must be referred: Of him, and through him, are all things; to him be glory for ever and ever. And we cannot bring greater glo∣ry to God, and his holy Truth and Religion that we professe, then by doing good works. When men see our good works, and see how pitifull and tender-hearted we be, what bow∣els of compassion we have to our poore af∣flicted brethren, they cannot chuse but glori∣fie God, and acknowledge and say, Surely this is the seed that God hath blessed, Isai. 61.9. So much concerning the first Rule that I give you. Would you make your beneficence and good works that you doe toward your poore visi∣ted brethren, pleasing and acceptable to God? doe them to a right end, to Gods glory, and your brethrens good.

I come to a second Rule; the former was about the End, the second is about the Foun∣taine, from whence our good works must flow. And what is that? Compassion. If we Page  43 will make our good works pleasing and ac∣ceptable to God, they must flow out of a piti∣full heart. If you instruct an ignorant man, which is a good work, it must be out of pity of his ignorance; if you feeda hungry man, it must be out of pity of his misery. The di∣stribution of our goods to the poore, is ac∣counted a work of charity, and so it is a great work of charit; if a man should doe as Za∣cheus made an offer, give halfe his goods to the poore, and if I have wronged any man, I will restore it foure-fold, you would account that a great work of cha∣rity; but suppose a man should give all his goods to the poore, you would say that were a transcendent work of charity; and it is true indeed: Yet see, a man may do even this tran∣scendent work of charity, and have no chari∣ty. For, mark the Apostles speech, 1 Cor. 13.3. If (saith the Apostle) I should give all my goods to the poore, and have no charity: See, a man may give all that ever he hath to the poore, and yet have no charity; because that which hee gives comes not from a charitable, compassionate heart. Holy Iob doth not only tell of his works of charity, but hee tells out of what ground hee did those works of charity, out of what Page  44 fountaine those works of charity flowed; and what was that? His compassion: Did not I weep for them that were in misery? was not my soule grieved for the poore? Iob 30.25. The works that a man doth, if hee will make them a pleasing and acceptable sacrifice to God, they must come out of a fellow-feeling of his brethrens necessities.

It is said of our blessed Saviour in the Scrip∣tures, He went about doing good. It is true, he did; his whole life was nothing else but a going about, doing good. And be pleased to mark what you read again in the Gospel, you shall find that some of our Lords works that hee did, were works of charity; and that he did, he did it out of compassion; and the Scrip∣ture notes it to us, that it was out of compassi∣on he did it. Let me shew some for example.

Our blessed Lord cleansed Lepers, and it was out of very compassion to them that hee cleansed them, the Scripture observes it so, Iesus had compassion on them, and said, I will, be thou cleane, Mark. 1.41. In another place wee find, they brought many sick to Christ, and our Lord laid his hands on them, and healed them all; and it was out of compassion that hee Page  45 healed them, Hee had compassion on them, and healed their sick, Mat. 14.14. In another place, you know the miracle that our Lord wrought, he fed foure thousand men, besides women and children, and with a few barley loaves and fishes; yet it was out of compassion, so hee tells his Disciples, I have compassion on the mul∣titude, they have been with me three dayes fasting, Mat. 15.32. Againe, in another place, our blessed Saviour touched the eyes of the two blind men, and they received their sight, and fol∣lowed him: and it was out of very compassi∣on that he touched them, himself was touch∣ed with compassion, before he touched their eyes; So Iesus had compassion on them, and touched their eyes, Mat. 20. ult. I will alledge no more places but one: You find that our blessed Saviour raised a young man at Naim, but was dead, and carrying to buriall; hee touched the coffin, and raised him again to life; and it was out of compassion; not to the young man, for it may be his estate was happy; but to his mother: the Scripture gives the reason, shee was a widow; and the name Widow, is a name of compassion; therefore out of com∣passion hee saith, Weep not: and hee touched Page  46 the coffin, and restored her sonne to life, Luke 7.13. I could alledge many places more, but these shall suffice. Mark, I pray, onely a phrase of Scripture you shall find Isai. 58.10. If (saith the Prophet there) thou shalt draw out thy soule to the hungry; he saith not, If thou shalt draw out thy purse, though that be somewhat, or draw thy meat out of thy cupboard, or thy gar∣ments out of thy presse, and give to a poore wretch; but, If thou shalt draw out thy soule. The soule must be drawn out first; and if a man can once draw out his soule to a poore wretch, it will make him draw out his purse, if hee have it; he cannot but draw out his purse, if hee have drawn out his soule. Therefore saith Iohn, 1 Ioh. 3.17. If a man (saith hee) hath this worlds goods, and shall shut up the bowels of compassion upon men; hee doth not say, If hee shut his purse; but, if hee shut up the bowels of compassion upon them, how dwelleth the love of God in him?

And while I name the bowels of com∣passion, let me tell you, that word where it is said that Christ was moved with compas∣sion, the Greek is, 〈 in non-Latin alphabet 〉, wee cannot ex∣presse Page  47 it in English; it is a name from bow∣els, he was moved in his bowels: That com∣passion in Christ, and that that hee would have us to shew to our brethren, it is from the bowels. Therefore Mr. Beza translates the word, (he knowes not how to expresse it in one word, it must be an inward moti∣on) I think wee call it, the yerning of the bowels; the bowels must yerne in us. When wee see poore miserable wretches, wee must not onely relieve them, but this reliefe must be done out of pity and compassion, and tender∣nesse of heart to their misery. If we would have our sacrifice of beneficence acceptable and pleasing to God, there are two things in beneficence, in doing good, the inward affe∣ction of the heart, and the outward act of the hand; they should not be parted, they should goe together: Not only the inward affection of the heart, but the outward act of the hand; nor only the outward act of the hand, but it must proceed from the inward affection of the heart.

But thus much, I can tell you one case, wherein God accepts the inward affection, without the outward act of the hand: Some∣times Page  48 God enables not a man to give a gift, then hee accepts of the good affection, and a pitifull heart to our brethren. Where God doth not find an ability to performe, there he accepts of a willing, loving, tender, charita∣ble heart to our brethren; hee accepts of the inward affection to our brethren. I can tell you, I say, this case, wherein God accepts of the inward affection, without the outward action; but I cannot tell you any case, where∣in God ever accepts of the outward action, without the inward affection. The outward act of the hand, it may be, may be more ac∣ceptable to the man that stands in need, and receives; but the inward affection is that that makes it a sacrifice pleasing and acceptable to God. That is my second Rule.

I come to the third and fourth; I will but touch them briefly. The third Rule is about the matter and substance of good works; Good works must be done with that which is our owne: It is a sacrifice wee find here, and wee must not offer in sacrifice to God, that which is not ours. In 1 Chron. 21.24. Da∣vid comes to Araunah the Iebusite, to buy the threshing-floore, to make an Altar there to Page  49 God, and Araunah bountifully offers him, Nay, my lord, you shall not buy it of me, I will give my lord this, and my bullocks for a burnt-offering, and I will give my threshing instruments to burne the offering with, and I will give wheat for a meat-offering; I will give all, I will give saith hee. No, saith David, I will take nothing of gift, I will not offer to God any thing that cost me nothing; nay, if it cost me nothing, I will not offer it to God; but I will buy it at a price, and then I will of∣fer it to God. We may not offer to God that that cost us nothing, but that that cost us la∣bour, and industry, and the sweat of our brows; that that we have gotten by hard la∣bour and paines in our calling, let that come, and it is welcome to God, God cannot be pleased with a mocking sacrifice. I pray, who would be contented to be mocked? The son of Syrach, Ecclus. 34.18. hee tells us, that he that offers an unrighteous sacrifice, of unrighte∣ous goods, hee offers a mocking sacrifice to God: It is a mocking sacrifice, and will God be pleased to be mocked? why, our selves would not, saith Gregory. Whatsoever in our sacrifice that we offer to God is ill gotten, it is Page  50 so farre from appeasing the wrath of God, that it provokes him much more.

It is a thing somewhat observable, that in the Scripture our almes-deeds are called righ∣teousnesse, our beneficence is called righte∣ousnesse in many places in Scripture; The good man is mercifull and lendeth, &c. He scattereth abroad, and gives to the poore; his righteousnesse endureth for e∣ver: that is, his almes-deeds. Psal. 112.9. And the Apostle prayes for the Corinthians, that God would please to increase the fruits of their righteousnesse, 2 Cor. 9.10. that is, their bene∣ficence; beneficence is called righteousnesse, And that which we read in Mat. 6.1. Take heed that you doe not your almes before men, the vulgar La∣tine reads it, Take beed that you doe not doe your righ∣teousnesse before men. Master Beza reads it so too; and hee saith withall, that in two of the an∣cientest Greek copies that hee hath, it is so. The Syriack Interpreter reads it so too, Take heed that you doe not your righteousnesse before men. Nay, I shall tell you more, that Christ hee looked in on them that put or cast money in the Treasury: Now what was that? It was a chest at the doore, (as your poore mens box) in which they were wont to cast money, as Page  51 they passed by out of the Temple: And this the Hebrewes called, The chest of righteous∣nesse; not the chest of mercy, or of charity, but of righteousnesse.

Why should our almos-deeds be called righ∣teousnesse?

I could give you many reasons, but let this suffice now at this time, Because God would have that to be righteously brought in, that is charitably laid out: we must lay nothing charitably out, but that which is first righte∣ously brought in: that must be laid out to good uses, that is gotten by good meanes; let it be righteously gotten, and then it will be a sacrifice pleasing and acceptable to God. That is my third Rule: It must be our owne that we give.

The fourth and last Rule, that I will but name to you, is this, about the manner, that it must be done cheerfully. The first Rule was about the End, It must be done to a good end. The second Rule was about the Foun∣taine whence it must flow, A pitifull heart. The third Rule was about the Matter or Sub∣stance, It must be our owne. The last Rule is about the Manner, It must bee done Page  52 with alacrity and cheerfulnesse.

And this cheerfulnesse must appeare, first, in the countenance: A man must not give with an angry, unwilling countenance.

Then it must appeare in the words of a man; for a man may peradventure undoe a good work, with ill words; hee may bring a blemish on a good work, with ill words. Fair words are as an honey-comb, sweetnesse to the soule, and health to the bones. As there must be com∣passion and bowels, so there must be grace and favour in the lips. A good word some∣times may doe more good then a good deed, to cheere and comfort a poore soule, and re∣vive it.

Thirdly our cheerfulnesse must be shevved by our speedy giving; hee gives tvvice, that gives quickly; and a man blemisheth his good vvork, that delayes it. There is so much taken from the vvorth of every vvork, by hovv much it sticks longer in the fingers of him that doth it.

Novv you see, brethren, hovv you may make good vvorks pleasing and acceptable to God: Your persons must be first in Christ. Then, you must have a good End; you must Page  53 not propound to your selves, to make satis∣faction to divine iustice, or to merit eternall blisse, or to think thereby to be seen of men, for vain-glory and popularity; but your end must be Gods glory, and your brethrens good. And then, this must flow out of a pi∣tifull heart, Pro. 14.21. Hee that hath pity on the poore, blessed is hee. Hee saith not, He that gives to the poore; yet he would not have it a bar∣ren, fruitlesse pity; but the meaning is this, Hee that pities the poore, and gives out of pi∣ty, blessed is he. Then again, it must be your owne that you give; it must not be a burnt-offering of goods gotten by rapine, and by ill meanes.

Then lastly, it must be done with cheer∣fulnesse; cheerfulnesse shewed in the coun∣tenance, in words, in speedinesse and readi∣nesse to give. If it be thus, then it is a sacri∣fice acceptable to God.

Nay, I will goe further, God will reward such a sacrifice as this; you shall be sure of a reward at the hand of God: Though not for the merit of the work, (away with merit, talk not of that) yet you shall have a reward, through the free mercy of God in Christ.

That is lost, you say, that is bestowed on an unthankfull person; but, as Luther saith, if a man will not doe good unlesse he can find a thankfull man, let him look another world to doe it in, this is not a world for him; if one of ten give thanks, it is enough: it was so with Christ, one Leper comes of ten; but yet though men prove unthankfull, they will not seeme to requite; though men forget, yet our good God will not forget. Hark what saith the Prophet, Mal. 3.10. Bring yee all the tithes into the store-house, that there may be meat in mine house; meat for the reliefe of the Levites, and so for the poore; for there went part that way too; that there may be meat in mine house, and try me now herewith, saith the Lord of Hosts, if I will not open you the windowes of heaven, and poure you out a blessing from thence. Try me: Beloved brethren, you have tried many men, and you have made ventures, some perhaps to the furthest parts of the world; some have made ven∣tures in this Kingdome; and you dare trust this man and that man with your estates and goods, and it may be some have cozened you of a great deale; this may be lost, Man is deceit∣full on the weights, lighter then vanity it selfe; but Page  55 trust God with somewhat, venture some∣what to heaven: you venture in giving to the poore, you make it a hazard; but you never make so safe a return of any commodity in the world, as that that you give to your brethren.

Riches we call the muck of the world, I would we did account it so as we call it, the muck of the world. May I give you a simile from your selves; A heap of muck as it lies in the yard it doth no good, but carry it abroad into your pasture fields, and spread it, and you find the benefit of it: Thus it is, as long as your money and your goods lie heaped with you, it doth no good; carry it abroad and disperse it, as the Scripture saith, Hee hath dispersed and given to the poore, Psal. 112. it is taken from dung spread in the field; lay it out upon your poor brethren, and look for an increase; if you have it not in this life, assure your selves you shall have it in the life to come; if you have it not in outward blessings, you shall be enriched in grace here, and in glory hereafter. To which the Lord bring you, for his sake that hath dearly purchased it for you, Iesus Christ the righteous. Amen.