4. And even the example of God himself, whom we should follow in all things within our power and capacity, may teach us this lesson, for (with reverence to his Majesty be it spoken) he might have kept all grace, goodness, and glory to himself, but he hath communicated it to us, even as far as we are capable of it in this life, and will communicate his glory in all fulness with his elect in that life to come; even so his son Jesus Christ left his glory eclipsed for a time, and abased himself to a poor and distressed life in this world, that he might, by it, bring us to happiness in the world to come. If God then have delighted in thus doing good and relieving frail and miserable man, so far inferior to himself, what delight ought man to have to relieve and comfort man, which is equal to himself?
5. Even as we deal with others, ourselves and others shall be dealt withal. Carest thou not how others fare, how they toil, are grieved, sick, pinched, cold, harborless, so as thou be in health, livest at ease, warm in thy nest, farest well? The days will come when thou shalt labor and none shall pity thee, be poor and none relieve thee, be sick, and lie and die and none visit thee, yea, and thy children shall lie and starve in the streets, and none shall relieve them, for it is the merciful that shall obtain mercy; Mat. 5. 7. and the memory of the just shall be blessed even in his seed; Prov. 10. and a merciful and loving man when he dies, though he leave his children small and desolate, yet every one is mercifully stirred up for the father's sake to shew compassion, but the unkindness, currishness, and self-love of a father, is through God's just judgment recompensed upon the children with neglect and cruelty.
6. Lastly, That we may draw to an end; A merciless man, and a man without natural affection or love, is reckoned among such as are given over of God to a reprobate mind, (Rom. 1. 30.) and (as it were) transformed into a beast-like humor; for, what is man if he be not sociable, kind, affable, free-hearted, liberal; he is a beast in the shape of a man; or rather an infernal spirit, walking amongst men, which makes the world a hell what in him lieth; for, it is even a hell to live where there are such men: such the Scriptures calleth Nabals, which signifieth fools, (Psal. 14. 1.) and decayed men, which have lost both the sap of grace and nature; and such merciless men are called goats, and shall be set at Christ's left hand at the last day, (Math. 25. 33.) Oh therefore seek the wealth one of another.
Obj. But some will say, It is true, and it were well if men would so do, but we see every man is so for himself, as that if I should not do so, I should do full ill, for if I have it not of my own, I may snap short sometimes, for I see no body showeth me any kindness, nor giveth me any thing; if I have gold or silver, that goeth for payment, and if I want it I may lie in the street, therefore I had best keep that I have, and not be so liberal as you would have me, except I saw others would be so towards me.
Ans. This Objection seemeth but equal and reasonable, as did the Answer of Nabal to David's men, but it is most foolish and carnal, as his also was; for, if we should measure our courses by most men's practices, a man should never do any godly duty; for, do not the most, yea, almost all, go the broad way that leadeth to death and damnation, (Luke. 13. 23, 24.) Who then will follow a multitude? It is the word of God, and the examples of the best men that we must follow. And what if others will do nothing for thee, but are unkind and unmerciful to thee? Knowest thou not that they which will be the children of God must be kind to the unkind, loving to their enemies, and bless those that curse them? (Mat. 5. 44, 47.) If all men were kind to thee, it were but publicans' righteousness to be kind to them? If all men be evil, wilt thou be so too? When David cried out, Help Lord, for not a godly man is left, Psal. 12. 1. did he himself turn ungodly also? Nay, he was rather the more strict. So, if love and charity be departed out of this world, be thou one of them that shall first bring it in again.
And let this be the first rule, which I will with two others conclude for this time.
1. Never measure thy course by the most, but by the best, yea, and principally by God's word; Look not what others do to thee, but consider what thou art to do to them: seek to please God, not thyself. Did they in Mat. 25. 44. plead, that others did nothing for them? No such matter, no such plea will stand before God, his word is plain to the contrary, therefore, though all the world should neglect thee, disregard thee, and contemn thee, yet remember thou hast not to do with men, but with the highest God, and so thou must do thy duty to them notwithstanding.
2. And let there be no prodigal person to come forth and say, Give me the portion of lands and goods that appertaineth to me, and let me shift for myself; Luke 15. 12. It is yet too soon to put men to their shifts; Israel was seven years in Canaan, before the land was divided unto tribes, much longer before it was divided unto families; and why wouldst thou have thy particular portion, but because thou thinkest to live better than thy neighbor, and scornest to live so meanly as he? but who, I pray thee, brought this particularizing first into the world? Did not Satan, who was not content to keep that equal state with his fellows, but would set his throne above the stars? Did not he also entice man to despise his general felicity and happiness, and go try particular knowledge of good and evil; and nothing in this world doth more resemble heavenly happiness, than for men to live as one, being of one heart, and one soul; neither any thing more resembles hellish horror, then for every man to shift for himself; for if it be a good mind and practise, thus to affect particulars, mine and thine, then it should be best also for God to provide one heaven for thee, and another for thy neighbor.
Object. But some will say, If all men will do their endeavors as I do I could be content with this generality,—but many are idle and slothful, and eat up others' labors, and therefore it is best to part, and then every man may do his pleasure.
First, this, indeed, is the common plea of such as will endure no inconveniences, and so for the hardness of men's hearts, God and man doth often give way to that which is not best, nor perpetual, but indeed if we take this course to change ordinances and practices because of inconveniences, we shall have every day new laws.