CHAP. I. Of the introduction to the in­suing discourse, and of the dutie of Ministers in the act of Charitie.

AS it greatly con­cernes all Gods trustie Ambas­sadors and faith­full Ministers to divide the Word of Truth a­right, to provoke and stirre up their hearers to the conscionable practice of every holy duetie, which shall be commended or commanded unto them from the [Page 2] sacred writings either of Pro­phets or Apostles; So it very much behoves them with much zealous earnestnes, and sanctified eloquence to presse upon their consciences the duties of Cha­ritie, and to traine them up in almes-giving and good Works, those much neglected and un­beaten paths of Christianitie. Psal. 37. 21, 26. & 41. 1, 2. & 112. 5, 9. David that royall and sweet [...] singing Prophet frequently delivered and repeated the doc­trine and duties of Charitie: So did Prov. 22. 9. & 19. 17. & 28. 27. Salomon his wise Sonne: So did the Prophet Esai. 32. 7. Esay chapter 58. from verse 6. to verse 12. Iohn Baptist exhorteth serious­ly hereunto. Luke 3. 11. Luke 11. 42. & 12. 33 Matth. 19. 25. & 5. 42 1 Joh. 3. 17. Jam. 2. 13. Gal. 2. 10. 1 Cor. 16. 1, 2. 2 Cor. 8. 7. & 9. 5. Heb. 13. 16 1 Tim. 6. 17, 18. Our blessed Saviour often comman­deth and chargeth his Disciple to give almes, to be liberall min­ded, and mercifull to the poore All the Apostles likewise did harpe upon the same string, and with their united and concur­rent exhortations zealouslie en­devoured [Page 3] to breake in peeces the flintie hearts of men, and to thaw their frozen and congealed bo­wels into streames of pitty and compassion. Saint Paule was very frequent in this subject, and with much vehemencie of spirit, he often presseth the practice of Charitie in most of his Epistles, putting the same Auditors in minde againe and againe of the same dutie, as being a lesson ne­ver to be unlearned and forgot­ten, but worthy to be imprinted with a pen of Iron, or the point of a Diamond in the everlasting tables of their hearts: He char­geth Timothy also to urge this so commendable and necessarie a doctrine upon his Hearers, that as they did abound in tem­porall blessings, and worldly wealth, they might also be rich in good works. In this poynt we have the practice, consent, and unanimous approbation of learned Fathers. Saint Austin, [Page 4] Ierome, Prosper, and Saint Chri­sostome, who in their famous bookes and renowned writings have zealously endevoured with their most sanctified and hea­venly eloquence, to perswade and incite Christians to the con­scionable and carefull practice of Workes of Mercie, Pittie, and Compassion.

Now we that are Dispensers of the Mysteries of the Gospell must goe before others, not in precept onely, but also in exam­ple; wee must confirme by pra­ctice what in Doctrine we teach: therefore wee that are Preachers of Charitie must bee practizers thereof our selves: the latter is most effectuall of the two to winne mens affections. Good Workes have as loud a voyce as good words. And Ille praedi­cat solum viva voce, qui praed [...] ­cat & vita & voce. he preaches with a lively voyce, who prea­ches both with life and voyce. That is no true, but a painted starre which gives no light, and [Page 5] that is no reall, but a counterfeit fire that gives a faire colour, but affords no heat: So he may bee accounted only the emptie sha­dow and meere picture of a Mi­nister (for he merits nothing lesse than the appellation of an Am­bassadour, of an Angell, of a Starre) who doth not enlighten others in the wayes of well-doing, by the beames of his good workes, and by the light of his owne charitable practises, and expressions of liberalitie to en­flame them with the same ten­der-heartednesse, and bowels of Compassion. Though the Sunne and Moone those more resplen­dent and admirable Creatures, by reason of their exceeding brightnesse beare away the glo­rie the one of the day, the other of the night, yet there is never a little starre in the firmament, but doth in some measure and pro­portion contribute to enlighten the Heavens: So likewise ought [Page 6] it to bee among the sublunarie Starres, the Ministers and Am­bassadours of Christ; Though some are more eminent in grace and place than other some, and they may, nay they ought to be more illustrious and resplendent in good works, yet there is some light and influence required and expected from us all. Wee must chiefly remember to reach forth our helping hands to the poore, and to communicate to their ne­cessities according to our severall abilities, and their present wants and exigencies. We are placed in the Church militant as the up­per wheels in a Jacke, if we stand still, and doe nothing, what pro­gresse or motion can be expected from the people in any good du­ties. It were a wise course, if we would imitate our Saviour Christ, and make him our pat­terne in this, and all the other actions and passages of our life: As he taught others to be chari­table, [Page 7] so he led them the way by his owne example, he kept a Bag out of which he was wont to di­stribute something to the poore, Ioh. 13. 29. albeit he himselfe in respect of his temporall and worldly state and condition was deepely poore and penurious, he being not so much as owner of a poore Cottage, as man, who as Matt. 8. 20. God was the great Land-lord of the whole world, nay if we per­use the Gospell of Saint Luke well, we shal finde that he some­times lived of the Charitie and benevolence of holy and religi­ous women, Luk. 8. 3. If we de­scend from the Master to the Scholars, we shall finde Barna­bas an Apostolicall man won­derfully addicted to workes of mercy, Act. 4. 37. and Saint Paul propounding unto Timothy his owne example, life, and conver­sation, his gifts and spirituall in­dowments, thereby to stirre him up to the like vertues, and to en­courage [Page 8] him in Well-doing, among the Catalogue of his gra­ces, enumerates and reckons up his Charitie, as a sweet flower in the Garland of his Goodnesse, 2 Tim. 3. 10. nay else where hee is bold to affirme, that with his owne hands he ministred unto his owne necessities, and to those that were with him, Act. 20. 34. Now it remaines that we regulate and fashion our lives by the examples of these Saints, let us doe and teach as Christ did, preach and practise as the Apostles did, for if we doe confirme and strengthen our good words by good works, and adde good doings to good sayings, we shall be able to stop the barking mouthes of all gain­sayers, prevent the fleshly reaso­nings of carnall men, utterly take away all those excuses, pretexts, and subterfuges, whereby the craftie worldlings are wont to privilege themselves from the practice of this dutie. And here­by [Page 9] wee may bee emboldned to presse the exercise of this Grace the more boldly, and to com­mend our selves the more freely to the Consciences of our Audi­tory, when they know wee are not like sounding brasse or tinc­kling Cimbals, clouds without water, starres without light, or like emptie vessels which sound loudest, but that wee have open hands, as well as open mouthes, and that wee adorne our high Calling and Profession with a sutable Conversation.

Having thus made way to our words by our owne workes, we may cherish and entertaine the greater hope, that wee shall pre­vaile with our hearers, who in generall cannot but much ap­plaud and highly extoll almes­deeds, and workes of mercie: There are none of the sonnes or daughters of Adam of so depra­ved natures and inhumane Con­stitutions, but will put their seale [Page 10] of verball approbation to any charitable action, and willingly confesse, ore tenus, that is a gra­tious practice, and well-pleasing to God and man, to supply the defects of the needie, to refresh the bowels of the hungry, to clothe the backes of the naked, and to commiserate the severall necessities of all distressed and helpelesse Christians: therefore such Ministers as have charitable hearts, and withall charitable hands (for they be the men who get great advantage above o­thers in the prosecution of this point) let them addresse them­selves, with much zeale and con­tention of Spirit, to ply their Au­ditory, with extraordinary im­portunitie, and upon their verbal approbation, to exhort and stirre them up with strong Reasons, and demonstrative arguments to charitable workes, to drive them out of the strong holds of their with-holding and strait handed­nesse [Page 11] into reall actions, and pub­like and private expressions of their love, and tender-hearted­nesse, towards their comfortlesse and needie brethren.

Tis well wee have their generall allowance and consent, for thereupon may wee pro­ceed to a more particular appli­cation, and urge the present exe­cution, and personall perfor­mance of this dutie, which is ge­nerally neglected of most sorts of men, even now in this cleare and glorious Sun-shine of the Gospell. Who would imagine that these warme and redoubled beames of the word should not be able to thaw and resolve the icie congealed, and frozen hearts of covetous Earth-wormes, and carnall worldlings into melting affections of love, and compas­sion; but that wee know, that clay will waxe more obdurate, and the harder in the brightest sunneshine, and that the Ada­mants, [Page 12] which naturally all men beare about in their bosomes are not easilie turned into flesh and bowels of mercy.

It is able to extract even teares of bloud from a sympa­thizing soule to see how estran­ged mens hearts are from all pie­tie and pittie, how opposite they are to goodnes, how carelesse and regardlesse of the miseries of others; and yet they falsely conceive, and unreasonably pre­sume that Heaven gates shall preparedly be set open, that infi­nite treasures of mercy shall be provided for them, that God will accept and admit them to his kingdome, though they li­ved never so brutishly like Can­niballs here on earth, extorting from one, persecuting another, slandering, reviling, and injuring others, eating up Gods people as it were bread. This is a most cun­ning device, and horrible fallacy of Satan whereby he infatuates [Page 13] [...] prisoners, which are fast tied [...] bound with their owne gol­l [...] fetters, and labours, to per­wade them that good wishes [...] wouldings without actuall [...]formances, that benevolence without beneficence will serve be turne to excuse them before God, and to qualifie and prepare him for the Kingdome of Hea­ven. Alas, how grosly doe men blesse themselves in their cursed and crooked courses, flatter and d [...]ude their poore soules in their evill wayes: all those faire hopes which they entertaine concer­ning their Spirituall happinesse and eternall welfare hereafter are but meere dreames, vaine fancies, groundlesse conjectures and presumptuous, for that dreadfull Doome and bitter sen­tence of eternall confusion which Saint James delivereth is their Jam. 2. 15. portion, and shall light upon their heads one day: Hee shall have Judgement without mercy [Page 14] who sheweth no mercy: as it may appeare by the parable of Dives and Lazarus, and is further con­firmed by those condemnatorie and irrevocable words of our Saviour Christ: Mat. 25. 41, 42, 43. Goe ye cursed into everlasting fire, for your hard-heartednesse, and defici­encie in the duties of Charitie. To the meditation of which Doome I commend all unchari­table and mercilesse persons.

CHAP. II. Of such as are to shew mercy; and here first of the rich men.

MOst men now a dayes frame and fancie a Re­ligion to their owne li­king, pleasing to the flesh, and suteable to their owne ends. They make God all of Mercie, [Page 15] as if hee had no Justice to re­venge, and roote out all rebels, and the way to Heaven farre broder and easier than God hath made it, falsely and groundlesse­ly thinking with themselves, if they walke on a constant foote pace, in a luke warme profession and unzealous outward forme of Christianitie, and keepe them­selves free from those grosser and most notorious abominations, which are wont to rage and raigne abrode in the world, that then their case is good enough for Heaven, though they were never acquainted with the true power of Godlinesse, never trai­ned up in the duties and practices of Charitie, never instructed in the mysteries of Salvation or a conscionable course of Holinesse and Sanctitie in their lives and conversations. Such Pharises as these will quickly bee discove­red and unmasked, if it bee their happinesse (they would count it [Page 16] a Torment) to live under a con­scionable Ministerie, which will chalke out unto them a more narrow, and strait path to walke in, and let them know that they must passe through many diffi­culties, indignities, obloquies, and oppositions, that they must be at great cost and charges be­fore they can enter into life and immortalitie. Now when they shall heare of hating of father and mother, of pulling out of right eyes, of cutting off right hands for Christs sake, when they perceive that that they must bee at great cost and expences for Religion, that they must consecrate some portion of their beloved Mam­mon to good uses, sell their li­vings (if neede be) and give to the poore, then they beginne to shrinke backe, to distaste those (in their apprehension) unneces­sary courses, and willingly they would winde themselves out, though not from an emptie ex­ternall [Page 17] cold and ordinary profes­sion, yet from all cost and char­ges for Religion. Thus they would goe a nearer and easier way to Heaven than other men, and at a cheaper rate. The Pro­phet David was not of this minde, hee disdained to serve God at another mans cost and 2 Sam. 24 24. To offer up burnt offerings unto the Lord his God of that which cost him nothing: and indeed that man who with an illuminated eye doth Spiritually discerne the goodnesse of Gods wayes, the Beautie of Christs Face, and the riches of his Kingdome, and from the bottome of his feeling and beleeving heart doth ear­nestly desire to taste of his good­nesse, to pertake of his Image, and to be cloathed with his righ­teousnesse and holinesse, without which no man shall ever see the Lord; hee will not thinke the mony in his purse, the jewels in his closset, the parents of his bo­die, [Page 18] the children of his flesh, the blood in his veines, the heart in his breast, so deare unto him, but that he will part with all, (if need so require) and Christ so com­mand him. Now hee that will give his life, his wife, his chil­dren, and all, or any thing that hee hath for Christs sake, will with much alacritie and readi­dinesse of minde condescend to feede Christs hungrie members with his superfluous crum's, and to allot out some portion of his wealth, and worldly substance for the poore, and to charitable uses.

That men must be charitable and communicate to others in their distresses and calamities, is a truth as undeniable and evi­dent, as any contained in the booke of God: Luk. 11. 41 Give almes (saith Christ) of such things as you have. 1 Cor. 16 2. Let every one (saith the Apostle) lay aside as God shall prosper him; The precept is [Page 19] universall, there is no immunitie [...]r evasion for any: Saint John makes love and charitie towards our brethren the best and clea­rest evidence of Gods love unto us, and ours unto him: 1 John 3. 17. 1 Joh. 8. 20 Who so hath this worlds goods, and seeth his brother hath neede, and shut­teth up his bowels of compassion from him, how dwelleth the love of God in him? Whosoever hath a power and abilitie, upon him there is laid a heavie charge and necessitie of giving; Zech. 7. 9 Thus spea­keth the Lord of Hostes saying, execute true Judgement and shew mercy and compassion every one to his brother.

Now for the distinct under­standing and clearer explication of this point, observe that all sorts of persons in respect of their outward and worldly state may be reduced into these five ranks. There are three degrees of rich men. First, Rich in superfluitie. Secondly, Rich in competencie. [Page 20] Thirdly, Rich in mediocritie: li­ving in a golden meane betwee [...] plentie and penurie. The poor [...] likewise are of two sorts. First Poore in necessitie. Secondly Poore in extremitie. Those that are extremely poore and needy, and are sunke downe to the lowest degree of miserie (as a distressed and wretched Laza­rus) are onely exempted from releeving others, except it bee in such an extraordinarie case as that of the widdow of Sarepts, who was commanded 1 King. 17 9. 15. by the Lord to releeve and succour the Prophet Eliah, albeit shee had but a very little provision for herselfe, and her son, and could not subsist many dayes longer. To these may bee added such as have money and meanes, and wealth enough, but little or no wit, discretion and understan­ding to manage their estates, or rationally to distribute to others necessities, as the childish, foo­lish [Page 21] franticke, and the like. All [...]he other foure sorts, come with­ [...]n the compasse of Gods Com­mandement, and are bound to [...]hew mercy.

Such as live in superfluitie: [...]hese in the Scriptures are called 1 2 King. 15 20. mightie men of wealth, of great estate, Eccles. 1. 16. They are said to possesse Psalm. 49. 6. & 52. 7. multitude of riches, aboundance of wealth, great Pro. 16. 8. revenues: Of this ranke and station were those rich men, which the Evangelist makes mention of, whom Christ saw Luk. 21. 1. 4. casting their gifts into the Trea­surie.

Such as live in a full competen­cie: 2 for necessitie of nature, and for necessitie of state, place, qua­litie, and calling, having enough (as Gen. 33. 9 Esau said to his brother) a sufficiencie of all desireable tem­porall blessings, though not such an infinite and overflowing su­perabundance as the other: To this ranke may those welthy men [Page 22] be referred, who in the Luk. 14. 8. Gospe [...] are called rich neighbours. Bo [...] these sorts of rich men are deep­ly obliged to bee liberall minde [...] and open-handed to the poor [...]

1. These have a positive com­mand from the mouth of ou [...] blessed Saviour so to doe, Luk 12. 33. who himselfe for ou [...] sakes was pleased to bow the Heavens, and come downe from his glorious Pallace upon this miserable earth, to descend so low as to the unglorifying and exinanition of himselfe, to con­ferre and bestow all the excellen­cies, felicities, priviledges, and prerogatives of his Kingdome upon miserable wretches, and desperate fugitives, who had joined in combination with his deadly enemies to rebell and fight against him. Now can any rich man bee so monstrously un­gratefull and barbarously mer­cilesse as to kicke at, and sling off from this duty, enjoyned [Page 23] by so Gratious and Merci­full a Saviour, or to grumble to communicate some portion of their superfluous substance (which too many can well spare and spend upon Hounds and Hawkes, and Horses, and many other sensuall pleasures and de­lights) to Christs needy mem­bers and distressed servants.

2. The Apostle imposeth a strict and severe charge upon them, that they ought to doe good, To bee rich in good workes, to be readie to distribute, willing to communicate: 1 Tim. 6. 18.

3. Let them consider and re­member, that God who com­manded them to Deut. 15. 7. Open their hands wide to the poore, to lend him sufficient for his need, in that which he wanteth, and not to lin­ger, procrastinate, and defer their liberalitie over till to Prov. 3. 27, [...]8. morrow, is their great benefactor, that on­ly heapes and Cumulates upon them all those blessings which [Page 24] they plentifully 1 Tim. 6. 17. Deut. 8. 18. Gen. 31. 16 enjoy, that they are but stewards in his stead to disburse, impart and lay them out according to the wants and necessities of his poore people. For saith a S. Leo. Ser 5. de collectis. Father Has terrenas & corporeas facultates, Deus non magis possidendas quam di­spensandas commisit, and most certainly hee will one day sum­mon them to his dreadfull Tri­bunall, and require them to give a Luk. 16. strict and exact account of their stewardship.

4. Let them bee pleased to take this one thing into their re­membrance, and serious conside­ration that that which they pos­sesse and glorie in as in their owne, is called by the Holy Ghost Luk. 16. 12 another mans. The poore have a kinde of interest in the rich mans wealth, Non jus proprietatis sed charitatis, hee hath a share in them, though he may not bee his owne carver. Marke what evidence Salomon [Page 25] bringeth to cleare this truth: With-hold not good from the ow­ners thereof, or as some transla­tions render it, from those to whom it is due, Proverbs, 3. 27. and here you must by Owner understand the poore, for hee speakes not here of restitution, or distributive Justice, but of giving almes, and refreshment unto the poore, verse 28. Saint In Psal. 147. Austin hath a pregnant saying to this purpose. Divitis superflua pauperisunt necessaria; aliena re­tinet, qui ista tenet: Those things which are superfluous to the rich are necessarie for the poore, and he that with-holds them keepes that which is none of his owne. Almes which in the Greeke is [...] and according to that Etymoligie signifieth pittie, in the Hebrew and Syriack tongue is called righteousnesse, as if it were by right due to the poore.

5. Rich men in that Petition: Give us this day our daily bread, [Page 26] pray for the poore as well as for themselves, and therefore when God crownes them with a plen­tifull Cornu-copiae of earthly fa­vours, if they bee not ready and forward to supply the wants of Christs penurious and hungrie members, they doe but mocke God in so praying, and so pro­voke him to just wrath and in­dignation against them.

6. They must remember that riches and worldly wealth are unstable, mutable, and very 1 Tim. 6. 17. 18. un­certaine, that though they have an existence, yet they are in sub­stance compared by Prov. 23. 5. Salomon to a Non Entity, to a thing which is not, that they have Eagles Et 27. 24. wings, and when men have most need of them, they may fly away, and proove but fugitive servants. They are of no solidity and duration, like a Meteor they may quickly bee extinguished, or like a heape of dust, they may soone be dissipated, or like brit­tle [Page 27] earth they may moulder and crumble away by little and by little into nothing. Riches may either bee taken away from the Owners as Jobs were, or the Owners from their riches as the rich Mat. 12. 20. 21. foole in the Gospell, who had laid up treasures for him­selfe and was not rich towards God.

7. As gracelesse poore men are double poore, distressed in body, and distressed in soule, and therefore of all men that breath on Gods Earth, most forlorne and miserable; So mercifull gra­tious and liberall rich men, are double rich, rich in wealth, and rich in good 1 Tim. 6. 18. workes, they lay up treasures in earth, and Matth. 6. 20. trea­sures in Heaven also, so that they may truely bee accounted the most blessed and happy men that ever the Sunne saw.

8. And lastly, to kindle in mens breasts melting affections of love and pittie, and to excite [Page 28] and moove the wealthie of the world to mercifulnesse and good workes, let them reflect and cast backe their eyes upon the lively examples of rich and liberall Saints, as Job, Cornelius and o­thers who lived in former ages, and were recorded by the Holy Ghost for their instruction and admonition, or let them tread in the steps or imitate the practises of the Christian Emperour Ti­berius the second, who was most bountifull and beneficent to the poore, confidently affirming, that the treasure could not bee exhausted, while there were poore to bee releeved, and cap­tives to be redeemed, and indeed God by rare accidents (as the Historie reports) did beyond all credit and imagination supply him with treasures unexpected. The Heathen Emperour Titus Iespasian might make many Christians to blush, and to stand amazed at his magnificence and [Page 29] liberalitie; He was (as the Recordans super coe­nam quod nihil cui­quam toto die praesti­tisset, me­morabilem illam mul­tò (que) lauda­tam vocem edidit: Ami­cidiens per­didi. Suet. lib. 8. de Tit. ve­spas. Hi­storian truly describes him) by nature benevolous, ful of clemen­cie and much addicted to works of Mercie, and upon a time re­membring that he had not given any thing that day to the poore, brake forth into these memora­ble words: Amici, diem perdidi, this day I have utterly lost. If these be too farre fetcht and bor­rowed, let examples in our owne nation and kingdome, of which wee have had as great a plentie, as any little corner or angle of the World ever brought forth; I say, let our Native examples which are obvious to our eyes, provoke and animate others, who abound in the same wealth to the practise of the same dutie. Our age hath not beene so sterill and barren, but that it hath yeel­ded many liberall Corneliusses, whose names are still fresh in our memories, and shall bee im­mortalized for their publike acts [Page 30] of Bountie and beneficence. Ma­ny are fallen asleepe who have commended their same unto po­steritie by their liberalitie, many as yet are alive amongst us, who are so many living Wellsprings, and blessed Fountaines of pittie and compassion, from whence abundance of comfort, and re­freshment is dayly derived and conveyed unto the hungrie, thir­stie, and languishing members of Christ. Of these examples in their proper place in this follow­ing Treatise.

CHAP. III. Such as live in a meane estate are to give to the Poore.

THE third ranke of men are such as live in a mediocritie, nei­ther eminently rich, nor miserably poore, having a sufficiencie whereby to subsist, and to support themselves in re­gard of necessitie of life, but sometimes in respect of the ne­cessitie and exigence of their state, stand in neede of some for­raigne aide and borrowed assi­stance and supportation from the forenamed more able and weal­thie persons, who to keep them­selves out of the clawes and pa­per-ginnes of the usurious and Eagle-fisted Worldlings, are bound out of Charitie to lend [Page 32] them somewhat to uphold them in their honest courses and cal­ling. To this ranke may be redu­ced all those who have some small Tenement, Cottage and a little Stocke, or an honest Trade to live by: These aswell as the former are to be ready and wil­ling to helpe and assist those that are poorer than themselves, their neighbours of an inferiour and more dejected condition, whe­ther they be poore in necessitie, or poore in extremitie.

For first, they have according to that speech of the Apostle, [...]. mundanum victum, 1 Joh. 3. 17. the worlds good though not (as the two former sorts) the riches and goods of the world, and therefore Saint John most evi­dently declareth that these ought to put on bowels of compassion, and to give Alm's correspondent to their qualitie and condition. Secondly, our gratious Lord and Master imposeth a strict charge [Page 33] upon men to give: He saith not distribut somewhat to the poor, out of the treasures in your clos­sets, or the superfluitie of your rents, and revenues, but Luk. 11. 41. rather give almes of such things as you have, that is according to your power and abilities: And to pre­vent the shifts and covetous pol­licies of carnall wretches, least, when they have turned all their gold and silver into houses, hor­ses, lands and livings, they might pretend that for the present they are not provided with mony to doe this or that good worke, our Saviour Christ tells them, that they must Luk. 12. 33. sell their posses­sions, that so they might have whereof to communicate unto others upon some urgent and extraordinarie occasions. 3. Of this rancke were those men which are recorded by Saint Luke for their eternall memo­ry, who voluntarily sold their Act. 2. 45 & 4. 34. lands and possessions, and [Page 34] brought the prices thereof, and laid them at the Apostles feete, to dispose thereof, and to make distribution, according as every mans need did require, and some such were many of the Corin­thians, as appeareth by the words of the Apostle, who wil­led them to give of that which they had, 2 Cor. 8. 11, 12. for if there be first a willing minde, it is accepted ac­cording to that a man hath, and not according to that he hath not: and further he tells them that he vers. 13. intends not to have them over much burthened, and others ea­sed, which speeches plainly de­monstrate, that they were no wealthie great ones, not above the spheare of mediocritie, but rather of the meaner sort of per­sons, and yet these the Apostle exhorteth or rather 1 Cor. 16. 2. comman­deth to be liberall, and to sepe­rate something for the poore and pious uses. Fourthly, Let these consider how ready they are of [Page 35] their owne accord, or at the re­quests of others, freely to spare and spend many an idle pennie to satisfie their owne pleasures, or to acquire the credit and reputa­tion of a good fellow. Oh why should not Gods sacred Com­mand prevaile so much with them, as to make them propense and forward for a good consci­ence sake, and for Gods sake to spare some pittance for the relei­ving and sustaining of those whose miseries are manifest, and the apparent Objects of every ones compassion. This would bee no spending but a Prov. 19. 17. lending, no laying out but a Luk, 12. 33. laying up, a treasuring up of in­corruptible bagges of wealth in the Heavens, far above the reach and violation of time, moths, or theeves. Lastly, the good Sa­maritane, of that wine and oyle and money and other ne­cessaries, which he had provided for himselfe (though travellers [Page 36] have as much reason to keepe their money as any) imparted a portion to the wounded man, who was so mangled by the theeves, for his comfort and su­stentation. Now our Saviours inference and conclusion from this parable is this, Luke 10. 37. Object. Goe thou and doe likewise.

This sort of meane men will peradventure pleade for them­selves, and say, that the Law provideth for the necessitie and extremitie of the poore, to save them this care and cost.

1. Suppose the Law by its Answ. compulsorie power enforceth men to succour the feeble and languishing members of the Common-weale, this humane Statute may not, cannot privi­ledge thee from obedience to a Divine precept, neither ought it to make thee therefore hard­hearted and uncharitable, for al­though it was a charitable inten­tion and consideration in the first [Page 37] Authorizers of the Law, thus to provide for the relieving of the poore, yet if thou dost no more than the Law compels thee to doe, thou hast not so much as a dramme of pittie within thee; for that is scarse charitie, when by humane compulsion or importu­nitie men give unto the poore, but when out of an unfained love to God, and a tender and simpa­thizing affection towards their Brethren, they freely distribute to the severall necessities of com­fortlesse Christians. Secondly, It is one thing for mans law to make provision (as also doth the Deut. 15. Lev. 25. Law of God) for the poor, and another thing to have this Sta­tute faithfully executed, and the hearts of men charitably dispo­sed, sufficiently to supply the wants, and succour the distresses of all those that lie groaning un­der the unsupportable burthen of povertie, sicknesse or any o­ther calamitie. 'Tis too well [Page 38] knowne that there is lamentable neglect of many miserable poore people for all the good provision of the Law, through the merci­lesse crueltie, and intollerable frozen hartednesse of covetous and carnall worldlings. Thirdly, The Law provides not a salve for every sore, a supply for every mans want; I could reckon up a whole catalogue of good works which are neither mentioned nor commanded by the Law. As viz. to lend freely, to raise up undone and ruinated men, to pittie some painefull and labori­ous persons, who have a greater charge than they are able by their industrie to sustaine: To traine up docile and ingenious poore children in learning at the Schoole: To redeeme Captives, and free poore Prisoners laid up sometimes for small and impro­per debts: To be liberall to ho­nest poore couples marrying in the feare of God, and other [Page 40] such like workes of mercy there are to which men are not com­pelled by any humane constitu­tion, and therefore ought to bee voluntarily inclined out of their compassionate, and Charitable dispositions.

CHAP. IIII. That such as labour for their living are to bee Charita­ble.

THE fourth sort of men before men­tioned, who mini­ster to their owne necessities by the sweat of their browes, and the labour of their owne hands, and may truly bee accounted poore men, even these are to shew mercy and compassion some­times to a Lazarus, to those that [Page 40] are poorer than themselves, and in dolefull extremity: there is a precept for them as well as for the Rich Eph. 4. 28. Let him (saith Saint Paul) that stole, steale no more, but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth. The Apostle here imposeth a heavie charge upon day-labourers, mechaniks and such as live onely upon their manuall trades, and bodily en­deavours, of their little to give a little to those that are extreame­ly needy and miserable: as for instance to the lame, blinde, sicke, old and decrepit, and to such who are so deficient and impotent in their senses and members, that they cannot work or apply themselves to any Cal­ling: When John Baptist was Preaching unto the people the Baptisme of repentance for the remission of sinnes, among other passages of his Sermon he deli­vered [Page 41] this terrible Doctrine, that Luk. 3. 9. everie tree which bringeth not forth good fruit is hewen downe and cast into the fire. When they heard him thus speaking of hewingoff, and burning, the peo­ple asked him saying, What shall vers. 10. wee doe then: He answereth and saith unto them, Hee that hath vers. 11. two Coates, let him impart to him that hath none, and hee that hath meate let him doe likewise: here­by teaching us this Lesson, that though wee are poore in necessi­tie, yet wee ought to contribute to those who are poore in extre­mitie.

Wee want not examples and noble Presidents for the clearing of this truth, many that have benne poore in state, have benne rich in good workes: Our Savi­our Christ was no rich man, hee had no Matth. 8. 20. habitation to dwell in of his owne, no livings or lands, or large revenues, but the hands of others Luk. 8. 3, 4. ministred unto him, [Page 42] yet hee was not forgetfull of the poore but Joh. 13. 29. gave bounti­fully unto them. Now the poore are to take up Christs crosse, and to follow him in his troubles and afflictions, in his wayes and ordinances, in his life and conversation, in his actions and charitable practices. The Apostles had neither Act. 3. 6. Silver not Gold but such as they had they gave to the Creeple which lay at the gave of the Temple. The poore widdow in the depth of her po­verty did Mark. 12. 42. 44. cast her two mites in­to the Treasurie, which was all that shee had, even all her living. The 1 Kin. 17. 11. 15. woman of Sarepta, a poor widdow also, having but a little Oyle in a cruse, and a handfull of Meale in a barrell, which could serve her and her sonne not above a meale or two, made thereof a Cake to feede and sustaine the Prophet Eliah. The Macedonians were brought to a very low state and condition, [Page 43] and yet they communicated wil­lingly and liberally to the poore distressed Saints at Jerusalem, and as the Apostle saith in a 2 Cor. 8. 2, 3. great triall of affliction, their deepe poverty abounded unto the riches of their liberality. At this present day there be many who are liberall to their power, yea, and beyond their power are willing of themselves to relieve others. We have a notable Pre­sident in a vertuous Maide, dwelling in a Market towne in Dorcetshire who is so transcen­dently devoted to Charity and workes of mercie, that though shee hath but twenty pounds stocke and her owne handy la­bour to live upon and to raise the materials of her bounty, yet by her dexterity in Spinning threed, and her assiduitie at the Distaffe, and Gods blessing on her endeavours, shee is able and doth yeerely consecrate and de­vote five pounds to Pious and [Page 44] Charitable uses. Such pretious flowers growes not in everie garden.

Now for the Incouragement of such as out of their owne cor­porall labours, and difficult acquisitions can finde in their hearts to be liberall and bounti­full, and are ready to conforme to these notable and most excel­lent patternes, let them take these things into their thoughts and meditations. First, that these ex­amples are not left to posterity for admiration, but for Imitation as wee may collect out of that precept of the Prince and Savi­our of the world Luk. 16. 37. Goe thou and doe likewise. These Heb. 12. 1. Cloudes of witnesses wherewith wee are compassed round about should direct and teach us, as the Cloud did the Israelites in the true way and path of Blessednesse which leads directly unto the spirituall and heavenly Canaan. Second­ly, that the only end which they [Page 45] must aime at in all their actions, imployments and Corpore all sweatings and endeavours, is not to uphold their owne families, and to mainetaine themselves and their dependants but to Ephes. 4. 28. relieve and sustaine their needy and oppressed neighbours, and this is a thing that few men dreame of. Thirdly, That in so giving, they doe performe a double duty both most accep­table and well pleasing to the Lord: First, in that they labour to support the weake and feeble members of Christ with their bountie and beneficence: And secondly, in that they earnestly endeavour as much as in them lyeth, by the flame and light of their pious actions to thaw and dissolve the frozen hearts of rich and churlish Nabals, and to Ephes. 10. 24. pro­voke them unto Love, and to good workes: or if by their zeale, and forwardnesse they can nothing move others nor squeeze any [Page 46] water out of those flints, not a droppe of pittie from these hard­ned Adamants, yet if nature bee not also quite extinct as well as grace, they cannot but make them ashamed of themselves, and leave them the more excuse­lesse before God. Fourthly, that thou, who art a poore man, but yet a charitable Christian, dost evidently expresse a farre greater measure of strong and unfeined faith in Gods promises, of sincere obedience to his Com­mandements, and of hearty love and compassion towards thy needie brethren, then those who out of their abundance give larg­ly, and multiply their contribu­tions daily towards the poore. To beleeve when the face of God shines upon men with sen­sible refreshing, and in the glori­ous noonetide of prosperity to sing sweetely, and to testifie their thankefulnesse unto the Lord, by parting with this or [Page 47] that superfluous and superabun­dant portion to the needy is no such great matter. But then to beleeve when his shining coun­tenance is eclipsed, and in the blackest midnight of adversitie to cleave and adhere close unto Christ, than to bee willing to communicate, and of a little to parte with a little, this is a most excellent act of faith, and argues a strong confidence and depen­dence upon Gods providence. Fifthly, let them consider that that small pittance, which they give with a chearefull minde, may affect their soules with more comfort and consolation, then the great ones can sucke out of their more plentifull doles and Almes-deeds.

1. Because their acceptatiòn with God shall bee according to that they have, and not according to that they have not, 2 Cor. 8 12. 2. Because he principally looketh to the will the first [Page 48] moover, and master wheele in all spirituall workes, such as the will is, such is the service, and such is the gift: God more re­specteth the invisible readinesse, and inward inclinations of the soule, than the visible and exter­nall performances of the body, the integritie and sincerity of the the heart, before the bounty of the hand: Animi qualitas, (saith a learned man) potius spectatur quam El [...]emosinae quantitas. And this is the reason the Widdowes two Mites were so kindly ac­cepted, and honored with the high Mark. 12. 43, 44. approbation of our bles­sed Saviour: Shee gave all that shee had, and shee gave it with all her heart, and though shee were deepely poore, yet she was richly liberall: and undoubtedly if there bee a willing Nihil di­tius bona voluntate offertur Deo. minde, there will bee as certaine an ac­ceptation of the poor mans pen­ny as of the rich mans pound.

6. Do thou poore man consi­der, [Page 49] how God hath infinitly ho­noured the poore Widdow for her two Mites; full little did shee thinke thus to bee registred in Christs Gospell, and to be talked of all the world over for that small contribution and (in a common apprehension.) con­temptible Almes-deed: And forget not the reward of the Widdow of Sarepta for her cha­ritable cherishing of the poore Prophet, the Lord did greatly recompence her, hee preserved her from famine and the conse­quent effect thereof, a pale-faced living death: Hee 1 Kin. 17. 16. continued and increased her food, and dai­ly bread by his miraculous be­nediction: Hee caused the Pro­phet to reside and sojourne with her many months, to feed her soule with Spirituall things, as shee had his body with carnall; And besides all this, when her deare & only son was fallen sicke and dyed, the Lord instrumētally vers. 22. [Page 50] by the Prophet restored him to life againe, Thus gratious and mercifull was God to the poore Widdow, for her tender respect and cheerefull releeving of the distressed Prophet. Lastly, for thy comfort ponder with thy selfe, that thy mercifulnesse bea­reth witnesse unto thy soule, that thou dost tread in the steppes of thy Saviour, who though hee dis-inriched himselfe for thy sake, and became voluntarily poore, yet omitted not this duty of Charity, but was very boun­tifull to the poore: that thou art a Child of thy mercifull Fa­ther in heaven, whom thou art Luk. 6. 36. Eph. 5. 1. a Matt. 25. 34. commanded herein to imitate: and that at the day of a Judge­ment thou shalt be unspeakab [...]y rewarded and crowned with the inestimable riches of his heavenly glory with felicities, joyes, and pleasures, more innu­numerable then the Stars in the firmament, even for ever & ever.

CHAP. V. That Widdowes are to doe good Workes.

LEast the former dis­course should bee mis­applyed, and that which hath beene delivered, should seeme to be spoken onely of Men, Fathers, and Masters of Families, &c. I thought it fit and pertinent to let you understand, that women are not to bee ex­cepted or exempted from a sea­sonable ministring unto the cor­porall necessities of the needy, but they ought also to put on bowells of compassion as well as other graces, and as well as men. And in the first place of Widdowes, that they are to bee mercifull and charitable to the poore shall bee made manifest [Page 52] and cleare, both by the light of Reason, and multiplicity of ex­amples very pregnant to this purpose in the holy Scriptures. You have before heard of the renouned bounty and liberalitie of those two Widdowes menti­oned in Marke, 12. 44. & 1 King. 17. 11. 15. whose names are celebrated, and eternized in the Heavens, and shall last and continue here on earth as long as the Sunne and Moone endureth. They have more fellowes and followers recorded in the Booke of life. In the Acts of the Apo­stles wee finde one Tabitha, by interpretation, Dorcas, a memo­rable Act. 9. 36. woman, who was full of good workes and Almes-deedes which she did; This blessed Ma­tron, when shee was dead, was restored to life againe, by the Prayers and Ministery of Saint vers. 40. Peter, shee being the first, that after Christs ascension was ho­noured with such a miraculous [Page 53] resurrection: Thus gratiously dealt the Lord with this merci­full widdow, that by her rare example she might breath fresh life, encouragement, and alacri­tie into the brests of the rest of her Sexe and Condition, in ages to come, to follow her in the way of well doing, in good workes and Almes-deeds. To these may be added Luk. 10. 40. Joh. 12. 3. Martha, who with so much care and re­spect entertained Christ, Luk. 8. 2. 3. Mary Magdalen and Susanna, who were widdowes, or unmarried Maides, for there is no mention made of any husbands they ever had: and further, tis said that they ministred to Christ of their substance, and in this Garland of gratious and mercifull wid­dowes will wee knit up those o­ther sweet smelling flowers, Phebe, who was a Rom. 16. 1. 2. vers. 6. succourer of the Saints, and Marie nomina­ted by the Apostle in Rom 16. 6. and that honourable 2 John 1. Ladie to [Page 54] whom Saint John wrote. In an­tient times there were many charitable widdowes, as wee may read frequently in Saint Je­roms Epistles: and these times wherein we live, have beene ve­ry fruitfull in the like examples of religious and vertuous Ma­trons, and women of all degrees, who have testified the truth of their love unto, and the infalli­bilitie and soundnesse of their faith in Christ, by obedience un­to his Will, and expression of pittie and compassion unto his naked and needy members: we have our Tabithaes, Phebees, and elect Ladies, who have lodged strangers, releeved the afflicted, diligently followed every good worke, widdowes indeed, and well reported of for good workes, as Saint 1 Tim. 2. 10. Paul would have them to be. And good reason is there, why they should addresse them­selves to a constant discharge of this noble dutie of Charitie, and [Page 55] seriously studie to honour and glorifie God by their bountie and liberalitie: for the Lord in a high measure honours them by vouchsafing to be their husband to cherish and Jer. 49. 11 preserve their fatherlesse children, their Prote­ctour, refuge and Asylum on whom to trust and depend in their desolate and mournefull condition; by bearing a watch­full eye over them, and provi­ding Deut. 10. 18. Exod. 22. 22. Lawes for the protecting, comforting, and sustaining of them. Secondly, let them pon­der and meditate on the fore­named examples: mee thinkes when they heare or read of the high commendation and won­derfull acceptation of the poore widdowes two mites in the Go­spell, Luk. 21. 3. how others have beene in­finitely remunerated for those small crum's of Comfort which they have bestowed willingly and chearefully unto the Saints of God, they should not chuse if [Page 56] there were any sparke of zeale in their bosomes, but bee presently inflamed to the serious and joy­full obedience of the same pre­cept, and to the practice of the same dutie. The Lord doubtlesse might have sent the Prophet E­liah, to men in Israel, who could have sustained him, in his extre­mitie with lesse losse to them­selves, and more abundant nu­triment, but hee made speciall choice of the widdow of Sarep­tha, for his Hostesse and blessed succourer, that hereby he might let us know, that hee expecteth mercie and good workes from poore widdowes, and that by this excellent patterne and ex­ample, others of the same ranke and sexe might be animated and encouraged to liberalitie and charitablenesse. It well becom­meth (saith the Apostle) 1 Tim. 2. 9. 10. women professing godlinesse to put on mo­dest apparrell, shamefastnesse, and sobrietie, and to adorn themselves [Page 57] not with gold or pearles, or costly attire, or broidered haire and cur­led lockes, but with the pretious and royall garment of good workes. Charitie is a Jewell which they ought to hang up in the eares of their soules, as well as men, they professe the same faith, and why should they not produce the same fruits? They looke for the same price, and why should they not runne the same race? they expect the same Kingdome, and Crowne of im­mortalitie and why should they not fight the same good fight, finish the same course, and con­forme to the same precepts? They presume and are confident that they have the same Saviour, that they are of the number of his chosen flocke, of his redee­med, purified, sanctified peculiar people, why then should they not be Tit. 2. 14. zealous of good works, The widdowes pittifull heart? and bountiful hands are Heb. 13. 16. Sacri­fices [Page 58] with which God is well plea­sed (for that place is to be appli­ed to such weake and infirme vessels, as well as to others of the stronger sexe) how then can they hope to be priviledged from the practice of this grace, or what can bee by them with coulour and countenance pretended to excuse them for the omission and neglect of this dutie? They are subject to no husbands as for­merly they have beene, but free from all conjugall ties and obli­gations: They are their owne Masters, and not other mens wives; what they enjoy is their owne, and they may freely di­spose thereof as they please: and therefore those precepts concer­ning liberalitie and mercifulnesse to the poore, which in generall are commanded unto men, doe as deeply oblige and binde them also, and lie upon them with an heavie necessitie. As therefore they hope to bee Pet 3. 7. Heires with [Page 59] men of the same grace, of life, and to partake of those promises in the Gospell made unto Charita­ble and mercifull Christians, let them by their 1 Tim. 6. 18. vers. 19. readinesse to di­stribute, and willingnesse to com­municate to others wants, lay up in store for themselves a good foundation against the time to come, that they may lay hold on Eternall life.

CHAP. VI. That wives are to doe good workes.

ALbeit the case be farre otherwise with the wife, than with the widdow, in re­gard she hath lost her proprietie in her owne bodie, goods and worldly substance, and is incor­porated into another bodie, whereunto shee is subordinate and inferiour, not the head; yet for all this she is still bound to be charitable. First, in affection and disposition of heart, as being a Christian woman hewed out of the same rocke of mankinde, re­deemed with the same blood, a member of the same mysticall body, sensible of the same infir­mities [Page 61] and distresses, and beauti­fied with the same inward gifts of the Holy Ghost, faith, hope and charitie, as other Saints are. Shee may bee, nay she must bee ever charitably minded, though she cannot alwaies bee as open­handed as shee please, and yet we finde in the Scriptures, that many wives had both hearts, and hands too, to give to the poore. Such were the good 2 King. 4. 10. Shunamite, the honourable Luk. 8. 3. Joanna, Herods stewards wife, wise 1 Sam. 25. Abigaile, the bountifull wife of a churlish Naball, women more renowned and Nobilitas animi sola est atque unica vir­tus: Juven. Sat. 8. ennobled by their graces, than their places, wealth or pedegree, and such a one was that Prov. 31. 10. 20. Vertuous wife, which Salomon describes so largely in his Proverbs, and pre­ferres farre above Gemmes or Rubies: So that then you see wives should not onely bee cha­ritable in affection or intention, but also in action, as farre as it [Page 62] might stand with Gods glorie; the rules of religion, and their husbands abilities.

1. The grace of Charitie, wheresoever it is (and it ought to bee in a wife, as well as in a husband, there is an equall ca­pacitie of that grace both in the one and in the other, and the Holy Ghost in the free dispensa­tion and effusion of his saving gifts, respects no places, persons or Sexes) is a predominant and operative grace, and will out­wardly shew it selfe: It will in­flame the whole man to the ex­ercise of goodnesse, imploy every sence and member in a charita­ble businesse, set the heart open, the bowels open, the eares open, the eyes open, and the hands open to the comfortlesse and needy Christians. There may be a Sunne without light, as soone as a truely and feelingly charita­ble soule without reall testimo­nies and evidences thereof to­wards [Page 63] the extremely miserable and distressed brethren.

2. For the better incourage­ment of them to this dutie, let them remember that there are many examples recorded in the Scriptures for their instruction, and imitation. The Apostle spea­king of the choise of a widdow, describes her by her life past when shee was a wife, and sets downe that shee must bee such a one as hath beene the 1 Tim. 5. 9. 10. wife of one Husband, well reported of for good workes, a bringer up of Children, a lodger of strangers, a releever of the afflicted, &c. And 1 Tim. 2. 9 10. elsewhere speaking of wives and married women concludes that they ought to abound in this grace also.

3. They are made heires with 1 Pet. 3. 7. their husbands togither of the same grace of life and glorie, and why should they not partake with them of the grace of charity as the 2 Cor. 8. 6, 7. Apostle calleth it. They [Page 64] may enjoy, embrace and follow the Ministery of the Word, Act. 21. 5. and why should they not practise these generall Christian duties commended and com­maunded by the same Word? They are Gods workemanship as well as men created in Christ Eph. 2. 10. Jesus unto good workes, and ought they not then to walke in them, and to bee zealous of the same? If any therefore falsely conceive that women, quatenus wives, may be excepted and ex­empted from liberalitie and almes-giving, they grossely de­ceive themselves, for with what comfort can they looke Christ Matth. 25. in the face at the last day, if they never fed, or clothed, or visited him in his members here on earth: And further I must let them know that Matrimonie was insticuted to be a bridle for sinne, and not to be a hindrance or obstacle in religion and pious performances.

But that wives may give, will not (I suppose) bee denied or gaine-said by any, yet that none might be mistaken in this mat­ter, here next we are to consider and lay downe a few rules and necessarie observations in this point of wives almes-giving. First, what wives are fit to give. Secondly, whereof they may give. Thirdly, how they ought to carrie and demean themselves in giving. For the first, you must know that all are not of capaci­tie, understanding, and discretion to distribute judiciously and re­ligiously to the truly miserable, some of that Sexe are such brain­lesse, heartlesse, carelesse, crea­tures, that they have neither a will to give, nor a hand to work, nor a wit to discerue betweene the unworthie conditions and true wants of the distressed. Therefore for the clearing and resolution of all doubts, and the preventing of all cavils and [Page 66] needlesse questions, we will re­duce wives into two rankes, whereof some are sufficiently qualified and fit to give, and o­thers not. Wives unfit to give are such as these.

1. The woman who is desti­tute of wisedome and discretion characterized by Salomon in the Proverbs and set out by these Prov. 19. 3. & 11. 22. Epithets, foolish, simple, indis­creete, knowing nothing: for as it is said of a foolish man, that hee will Prov. 21. 20. spend up the oile and trea­sure of the wise, so much more truely may it be said concerning a foolish woman, who is so farre from maintaining or supporting a house or family, that shee con­trarily Pro. 14. 1. plucketh it downe with her hands.

2. The clamorous and con­tentious wife who unreasonably disturbes the eares of her hus­band with her intemperate tongue, and fearefully so distem­pers the Aire where shee lives, [Page 67] with strange noises and clamors, till at the length shee raises stormes and tempests of bitter­nesse, brawling and unnaturall combustions, such a Prov. 19. 13. & 27. 15 woman is compared by the wise man to a continuall dropping upon a very rainie day, which will force her husband out of his house. Zan­tippe when she had soundly cud­gelled Socrates with her tongue, at length drave him quite out of doores, so will such a scolding wife quickely make an honest man wearie of his owne lodging: for it is Prov. 21. 19. better, and a man will rather choose to dwell in the wil­dernesse with Wolves and Lions, than with such a stinging Viper and wrathfull sencelesse Bedlam. Who can expect good workes from such a one to other men, who cannot afford good words to her owne husband and se­cond selfe?

3. The prodigall and waste­full wife, for she will soone bring [Page 68] a consumption upon her hus­bands state, undermine the foun­dation of his house by sinne and sensualitie, and utterly ruinate herselfe and her posteritie: for she is Prodiga non sentit pereuntem foemina cen­sum, ac ve­lut exhau­st [...] redivi­vus pullulet arcâ num­mus—& non un­quam repu­tat quanti fihi gaudia constant Juven. Sat. 6. insensible of all imminent miserie, improvident for the fu­ture, and carelesse and regard­lesse of his or her owne credit, profit or reputation.

4. The idle wife for as Prov. 18. 9. Sa­lomon cals an idle man the bro­ther, so may she bee termed the sister of a waster; shee that will not worke, must not eat herselfe, much lesse should she bee a car­ver of victuals unto others.

5. The wife that maketh her husband ashamed by her lewd­nesse, rudenesse, imperiousnesse, pride, sensualitie, and vaine-glo­riousnesse: for such a wife is as rottennesse to his bones, an intol­lerable torment and torture, and heavie vexation to his heart.

6. The faithlesse and adulte­rous wife, for shee hath violated [Page 67] the sacred bonds of wedlocke, [...]ustly deprived herselfe of that affection, libertie, and priviledge, which once was due unto her, and freely conferred upon her from her husband, she may not be purse-bearer or meddle with his estate and substance, honor is more fit for a foole, than such an office for a Strumpet. Juven. Quid enim Venus ebria curat? So much concerning wives unqualified and unfit to give. They that are fit to give and may, nay must be admitted to the practice of this Heavenly dutie, are to be quali­fied like the good wife described Prov. 31. 10 by Salomon in the Proverbs. First, she must be a wife that is a good woman, Prov. 11. 16. pru­dent, Prov. 19. 14. a crowne to her husband, vertuous, Prov. 12. 4. that is furnished with strength and sufficient abilities for the fruitfull discharge of all family duties. Secondly, a wife on whom the husband may depend [Page 70] and safely trust in: vers. 11. 3. A wife that is provident in pre­paring worke aforehand where­in to imploy the houshold, that seeketh wooll and flaxe, and worketh willingly with her hands: vers. 13. 27. That in her owne person is painefull and in­dustrious (if need be) and labor to enrich her husband, and to augment his wealth and world [...] substance, vers. 16. 24. 4. A w [...] that openeth her mouth wi [...] wisedome, and in whose tong [...] is the law of kindenesse, vers. 26▪ Lastly, a wife that knowes how and when to stretch forth he [...] hand to the poore, and to mini­ster comfort and helpe to the needie, vers. 20. What Naba [...] will hinder or prohibite a wise thus rarely qualified from giving to the poore, from lending to the Lord. Nay, suppose she be not of that exactnesse and eminen­cie, and crowned with the con­current perfections of all those [Page 71] gifts and graces of which that Sexe is capable: If she have not all the perfections, but the requi­site degrees of those vertues, which will in some measure qua­lifie her, if shee hath but provi­dence to get or keepe, and pru­dence to give, doubtlesse shee may conscionably addresse her­selfe to the constant practice of liberalitie and almes-giving.

Now in the next place wee are to make inquirie, of what wives are to give: without controver­sie a wife may give and commu­nicate to others.

1. Of that which is her owne, and wholly appropriated to her selfe and her owne speci­all use: Now in that shee may be said to have a personall pro­priety. First, which was legally reserved by her selfe or her friends to her owne private use before her Marriage: This por­tion the Husband may not med­dle with nor interdict her from [Page 70] distributing it according as shee please. Secondly, which her pa­rents, brethren, or affectionate acquaintance freely bestow up­on her after Marriage, unwitting to her Husband either to supply her private wants, or to evidence the constancy of their love, to­wards her. Thirdly, what the husband freely confers upon her as an annuitie, fee, vailes, rents, set stipend, and the like, which are made over and commended to her owne discretion and arbi­trarie disposing.

2. Of that which is her Hus­bands, but then shee must bee sure of his consent and approba­tion which is twofold. First, ei­ther generall and implicite, and this extends not farther then to those things with which shee is be trusted, as being her Hus­bands Steward within doores to 1 Tim. 5. 14. guide the house at home, to order and execute domesticall businesses in the familie; this [Page 73] implicite consent is granted by his silence, when he is not igno­rant of her practises, and libe­rall expences, and yet lovingly convives hereat, not disallowing or reprooving her charitable acts. Secondly, or else particu­lar Numb. 30. 7. and explicite, when hee gives her authority by word of mouth to communicate to the necessi­ties of the poore. The implicite and silent consent may bee a suf­ficient warrant for her onely in small matters, but in affaires of more weight and consequence his particular expresse allowance must be had: As for instance the good Shunamite entertained and refreshed the Prophet with bread, and such things as she had by vertue of her Husbands ge­nerall and implicite approbati­on, 2 King. 4. 8. But when she resolved to build a chamber, and to provide other necessaries and conveniencies for Elisha, then shee acquaints him with her in­tent, [Page 74] and intreats him to accom­plish her desire, and to conde­scend to a particular and expresse consent, 2 King. 4. 10. Thus yo [...] have heard how Wives may give with their Husbands con­sent and approbation.

But now imagine he grant i [...] not of his owne accord, neithe [...] the one nor the other, then it ve­ry much concernes her to labo [...] by all importunate intreaties, and sweete compellations to procure it, and not presumptuously [...] take upon her to dispose of al [...] things as shee pleaseth, because she intends or pretends Charitie and good works. First, for God hath appointed him to be Head and Master, Ephes. 5. 23. an [...] though shee bee more wise an [...] Charitable than her husband yet shee hath no warrant out o [...] Gods Word to justle him out o [...] that ranke and station wherein Gods providence and All-seeing wisedome hath placed him in. [Page 75] Secondly, Her desire is to be sub­ject unto him, Gen. 3. 16. Third­ly, Her conscience will reape the more comfort from the good actions she doth while she sub­mits to Gods Ordinance, and observes all the circumstances which are requisite ro every good worke, it must bee done after a right manner as well as to a right end. Fourthly, Godly women have sought their hus­bands approbation, as did the Shunamite in the forenamed case. Fifthly, Our lawes, (the which wives must make consci­ence to obey in this point) doe curbe and restraine married Wives from giving in many things, of which read Doctor pag. 172. 174. Gouge of the dutie of Wives. Some men knowing this to bee their prerogative, that the Scep­ter is placed in their hands, and that their Wives are bound by Gods Law to submit to their manly spirits, and riper judge­ments, [Page 76] may perchance out of their earthlinesse, and intolerable worldly-mindednesse, which is the very cut-throte of all Chari­tie and liberalitie, take the ad­vantage and unconscionablely stand off, and refuse to give their consents unto their wives pious efflagitations and intreaties.

But here by the way then I must let the Husband know, that it is unlawfull for him to de­nie any lawfull petition especial­ly tendred unto him from the wife of his owne bosome.

1. At the day of his marriage he gave her a right and interest in his wealth and temporall pos­sessions, solemnely making them over unto her in this forme of speech: With all my worldly goods I thee indow, whence we may inferre that as hee stands bound by promise to afford al [...] things requisite and necessary for her bodie and outward estate and condition, so likewise in [Page 77] Charitie hee is much more obli­ged to allot her those things which may conduce unto the eternall good and safetie of her soule.

2. Hee must remember that his wife is a Christian as well as himselfe, that she hath a soule to be saved, sanctified, purified, and beautifi'd with good works, as well as hee, why then should he not afford her a large and li­berall allowance, that so shee might practice good duties, and exercise her faith, love, and cha­ritie, by releeving and sustaining the poore.

3. We finde in the Scriptures that men of a right noble and ingenuous disposition scorned to stand upon such trifles, to con­fine their deare wives to any 2 King. 4. Luke 8. pinching allowance. The Shuna­mites husband did easily give way unto her, so did Chuza He­rods steward to his wife Joanna, so did the husband described in [Page 78] the Proverbs to his vertuous and Prov. 31. 11. 28. industrious good wife: and there­fore he ought not to bee averse and inexorable in this case, but tractable and flexible in a mat­ter of such conscience and conse­quence: Let the husband take heede he play not the part of a churlish Nabal, lest that for his hard-heartednesse hee be turned into a stone.

4. It will kindle a great deale of true love in the heart of a reli­gious wife, and cause her to fa­sten a constant and everlasting affection upon her husband, when she perceives that he more respects her spirituall, than his owne temporall welfare, and that hee loves her soule better than his owne earthly drosse.

Lastly his free and unconstrai­ned approbation of his wives li­beralitie is a cleere evidence of his owne open-heartednesse, whereas on the contrarie his stubborne drawing backe, and [Page 79] inflexible inexorablenesse in a case of such pietie and conscience would but expose him to a cen­sure of uncharitablenesse, and a suspicion of niggardlinesse for crossing his wives petitions, and damming up the fountaine of her charitie with foule tearmes and churlish answeres as the Gen. 26. 15. Philistins did Abrahams wels with earth. The husband and wife should goe hand in hand to Heaven, and further one another in the way of weldoing. Let him take heed then hee clip not the wings of her charitable affecti­ons, by his covetous, churlish, and cutting denials.

May the wife give of that Quest. which is her husbands at no time, nor upon any occasion without ei­ther his expresse or implicite con­sent?

Doubtlesse in some cases Answ. she may; as for instance:

1. When the Husband is growne foolish, blockish, stupid [Page 80] or lunaticke, void of judgement or understanding, utterly unqua­lified and indisposed for the ma­naging of his estate.

2. When by reason of his na­turall weaknesses, diseases and impotencie of old age he is faine to bid farewell to the world, and commend all domesticall affairs and worldly businesses to the wives care and providence.

3. When the husband is long absent from home, and detained in remote or forraigne countries by vertue of his calling and ne­cessarie employments or negoti­ation, as it is a frequent case with Merchants, Marriners, Souldiers, and such like.

4. When shee by her owne handie-labour and industrious­nesse maintaines her husband and the whole family, and bears a watchfull eye over all busines­ses both within doors and with­out: In all these cases the Go­vernement seemeth to bee cast [Page 81] upon her; The greatest burthen upon the weaker vessell.

5. When the wife is a wise Abigail, and the husband a sto­ny and prodigiously covetous Nabal; who would rather draw a just deserved confusion on his soule body and substance, then minister any comfort even unto a David in his affliction.

6. And lastly, she may be li­berall unto the poore, without warrant from her husband, in a case of true necessitie and extre­mitie, when present reliefe upon point of perishing is required ei­ther for backe, belly, or lodging. Ambrose Pasce fame morientem, si non pa­visti, occidisti, feed him that is readie to starve, if thou dost not, thou art not his brother, but his butcher. It seemeth by Abigails words, that had she met with Davids messengers, she would have satisfied his expectation, and furnished him with all sorts of victuals without Nabals appro­bation, [Page 82] 1 Sam. 25. 25. And in­deed God will sometimes and in some cases dispence with his owne Ordinances, and the rules which hee hath imposed on his creatures to observe; as he did in the like case of extreme hunger, Matth. 12. 3. 4. 7.

And in these and the like cases she must looke to proceed.

1. Ever as a wife, as not ha­ving a supreame and absolute power of her selfe, but a bor­rowed and subordinate authori­tie from her husband, not as if shee were sole lord and master, but onely a faithfull steward, and disburser of his estate and worldly wealth. The law of our land tieth wives with an inhibi­tion, that they may not usurpe a free and uncontrollable admi­nistration and disposing of their husbands goods as they please: and the consideration hereof should serve to make them to be quiet and submissive, and to sit [Page 83] downe humbly contented with their allotted portion.

2. As a Christian wife, if God hath blessed her with a ten­der-hearted and well-conditio­ned husband, then it highly con­cernes her to returne the greater praise unto the Lord, and a larger measure of conjugall affection unto the husband, and with the more cheereful alacritie and wil­lingnes to submit and yeeld unto his desires and reasonable com­mands. But and if she unhappily meete with a man of a dogged disposition, churlish nature, in­flexible spirit, one who is utterly averse from any good workes; why then she must improove to the uttermost all her witte and discretion to alter and reclaime him, and ply the throne of grace with extraordinary importunity of prayer for his reformation and conversion.

Lastly, this question may be Quest. made whether it doth nothing [Page 84] concerne Children and Servants to give as well as Fathers and Masters?

As for hired Servants, who Answ. receive a set stipend and wages quarterly or yeerely from their Masters, without all question they may give thereof, but not of any thing else where with they are intrusted without expresse leave or cōmand from their Ma­sters. And as concerning children that are of yeeres and discretion, they likewise may lawfully give out of their Parents allowance or of their owne private stocke, and it were a very worthy and commendable practice in religi­ous and wealthy Parents, as to educate them in pietie, and the blessed paths of godlinesse, so likewise to traine them up in the duties of Charitie; As thus, to put farthings, pence or money of more or lesse value into their hands to give to honest and tru­ly needy Christians as occasion [Page 85] shall bee offered. It would not be amisse certainely thus to ini­tiate them into the waies of Sal­vation, and to season them in their tender yeeres with such holy and heavenly practises and instructions. Naturâ tenacissimi sumus corum qua rudibus annis percepimus. We are (saith a most eloquent Orator) most tenaci­ous Quint. o­rat: institut. lib. 1. cap. 1. Sapor quo nova imbu­as durat: n [...]c lanarum colores qui­bus simplex ille Candor mutatus est, elui possunt ibid. and retentive of those things which we learned in our rude and tender age: and woolles (saith the same Author) hardly lose those colours in which they were first well dyed: So it will be a difficult thing to relinquish and surcease from the practice of those vertues in the which at the first we were well habitua­ted and instructed. Nay, the re­all actes of Charitie by the fre­quent reiteration of them will bee so firmely radicated in our young and tender memories, that in riper yeeres they will be as so many Mementoes to us to [Page 86] put us in minde to be still so do­ing, and it will something sticke [...] in the conscience of man to con­sider with himselfe, how he hath Apostatized and fallen from his primitive goodnesse, and that it is a very dangerous and fearefull thing to be a young Saint and an old divell.

CHAP. VII. The more Religious wee are the more Charitable wee should be.

AS all those that put on but the vizor and glo­rie in the bare name and title of Christianity cannot but externally conforme to some com­mon rules and directions of the Word in some measure to Cha­ritable [Page 87] practises: so more speci­ally all serious and reall Christi­ans, and faithfull beleevers must chiefly learne to maintaine good Tit. 3. 8. 14. workes for necessary uses, that they be not unfruitfull branches seeing they are truly implanted into so fruitfull a Vine. They that are seasoned and enlivened with the Spirituall vigour of sa­ving grace, that make more than a Laodicean profession of Jesus Christ, that are transported and inflamed with more than an ordinarie zeale for holinesse and religion: these I say be the men whom it principally concernes to bee most forward and fre­quent in these duties of Charity.

1. Because what Saints so­ever in the holy Scriptures are renowned for their piety and de­votion, they are also highly com­mended for their Charitie as may be seene in Psal. 37. 21. 26. Where the righteous man is ho­noured with the appellation and [Page 88] title of a mercifull man. And in Psal. 1 12. 1, 2, 3, 4. Where the blessed man, the faithfull, upright, gratious, and the good man is said to be full of compassion, to shew mercie in lending, in dispersing, in communicating and giving to the poore, vers. 5. 9. Wee have many examples in the Booke of God, every one whereof like a several [...] [...]nne will give suffici­ent light and lustre to this point. Job was a just and a God-fearing man, Job 1. 1. and hee was also a very mercifull man, Job 31. 16. Cornelius was full of devotion Act. 10. 2. Act. 2. 41. 42. 45. Act. 4. 32. 34. 35. 36. and as full of compassion. The primitive Christians were full of piety and as full of pitty, and overflowing in bowels of mer­cie.

2. They must not shelter themselues under the externall forme and shadow of godlinesse (as too to many counterfeites and meere superficiall Christians doe at this day) but ought to [Page 89] walke in the power and strength of godlinesse and religion, which (if it bee that which is pure and undefiled) teacheth them to visite the Fatherlesse and the Widdowes as well as to keepe Jam. 1. 27. themselves unspotted of the world.

3. The Apostle would have such as abound in faith, in know­ledge, in utterance, diligence and 2 Cor. 8. 7. the like heavenly and supernatu­rall perfections and abilities to abound in this grace of Charitie also.

4. It is the best evidence and 2 Cor. 8. 8. 1 Tim. 1. 5. surest proofe of the sincerity of their love, of their pure heart, good Conscience and Faith un­feined. The incessant ebullition and overflowing of the streames of water plainly demonstrates that there is a fountaine in the Rocke. So visible performan­ces and the outward practices of charitable duties testifie to the world and a mans owne Con­science [Page 90] that there is Grace in the heart.

5. If by a saveing and lively faith thou art once really im­planted into Christ, presently thou hast this prerogative con­ferd on thee to become the adop­ted Son of God, Joh. 1. 12. And therefore it very much behoves thee then to walke as a Childe of God, and to remember this one maine duty to bee mercifull as thy heavenly Father is merci­full, Luk. 6. 36.

6. And lastly, wee are all of us exhorted by the Apostle to provoke unto love, and to good Heb. 10. 24. workes, and mutually to encou­rage one another in the blessed wayes of Salvation, then much more ought the truly religious and zealous who are crowned with a more abundant know­ledge and plenty of Grace and goodnesse, to direct and usher others along in the pathes of ho­linesse by their precedencie in [Page 91] in well-doing. Where much is given, much is required. There is more heat and light to bee expected from the Sunne and Moone, then a blazing Meteor, or the obscurer Starres. If any therefore glory in the outward profession of Christianitie, in publike or private devotions their exact conformity to all outward practices of piety, and faile in this so much honoured duty of Almes-giving, their de­votion and pious pretences are nothing worth: Heare a most eloquent and reverend M ^r. Boul­ton in his generall directions, p. 262. Divines censure concerning such Gospel­lers: ‘ If the world hath lockt up thy heart, and congealed the bowels of thy compassion to­wards the poore, let the blaze of thy profession shine never so faire, manage the heartlesse re­presentations of externall holi­nesse never so demurely, keepe the times and taskes of daily duties with never so much au­steritie, [Page 92] nay though thou be able to amaze weaker Christians with some affected streames and artificiall fervencie in prayer, for all this, if the holy heate of brotherly love doth not warme thy heart, and upon occasion worke affectionately and effectually, I dare say thou art rotten at the heart roote, there is no true love of God in thee, no grace, no hope of Sal­vation: let that terrible and flaming place against all co­vetous Pharisees, 1 John 3. 17. dissolutely frozen-heartednesse this way, and enlarge thy bo­wels of pittie towards the poore brethren of Jesus Christ, or else never looke hereafter to looke him in the face with com­fort, or to finde mercy at that day.’ For that dreadfull sen­tence Goe yee cursed, &c. which breathes out nothing else but e­verlastingly tormenting flames, eternall vengeance, horrors un­speakeable, [Page 93] flashes and light­nings, and furies and vexation, and trembling past all imagina­tion, shall one day bee executed upon the reprobates for the neg­lect and wilfull omission of this noble dutie and most gainefull Eleemosy­na ars om­nium quae­stuosissima. Chrysost. art of Almes-giving.

CHAP. VIII. What is to be learned of them who doe good Workes, and how they are to bee quali­fied.

IT is a generall mis­take and common error among men, they thinke any vo­luntarie contribution, every si­nister refreshing of the needy to bee an unquestionable Almes­deed, that all sorts of givers are [Page 94] ipso facto mercifull and charitable persons, and that their heartlesse doles and offerings are accepted of God, though they themselves walke on in their owne cursed and crooked courses, and live ac­cording to the fashion of this evill world, meere strangers to the power and practice of true pietie and godlinesse. Therefore it will not bee amisse for mee to teach, and others to learne how to doe a good worke. Now it may bee learned two manner of wayes, by the Gospell, and by the Law: First by the Gospell which teacheth us

1. To have an eye and to Matt. 3. 17. looke unto Christ in whom only God is pacified and wel pleased, and by whom all things that by reason of sinne were at ods, are againe reconciled betweene the guiltie creature and the angrie Judge.

2. To reflect backe upon our owne persons, and seriously to [Page 95] consider what interest wee have in Christ Jesus, and his merito­rious purchase, that so wee may be assured that our sacrifices will send up a sweet smell, and plea­sant savour into the nostrils of the Almightie.

3. To looke there bee grace in us, as our faith ( without which it is impossible to please God) un­fained Heb. 11. 6. love, brotherly kindnesse, humilitie, patience, and other spirituall abilities and qualifica­tions. For you must know that the Gospell by the Synergie and cooperation of the Spirit doth inlighten the understanding, re­fine the nature, change the con­ditions, batter into peeces the stonie heart, plant saving graces, and sow the seed of immortalitie in the soule, and then when it is thus well pruned, harrowed, tempered, and sanctified by the Word, it brings forth plentifully the fruits of good works. So then you see wee must first view the [Page 96] faces of our soules in the pure glasse of the Gospell, whether they beare any conformitie with the Image of Christ, whether they bee adorned and beautified with the Graces of the Holy Ghost, before we can assure our selves that our works are truely good, and saving acceptable to the Lord.

4. To looke unto our lives and conversations: Charitie, a pure heart, and a good consci­ence, are ever neere neighbours, 1 Tim. 1. 5. and lodge close together, and no man can dole charitably to the poore, that doth not deale con­scionably with his neighbour. The same tree cannot naturally bring forth sweete and bitter, sound and rotten fruits together: So likewise the same man cannot bee a liberall giver to the poore, and an unconstionable couzner of his brother. There must bee a Spirituall harmonie and unifor­mitie betweene all our actions, a [Page 97] conformitie in them with the pure precepts of God, and then we may boldly conclude the in­fallibilitie of a good work. None I am sure are in the Scriptures commended for their merciful­nesse and almes-deeds, but such as are otherwise described by other saving and eminent graces and good parts. Revolve and consider with your selves the manifold Job. 1. 1. Act. 10. 1. Phil. 5. 7. Act. 4. & 11. 24. examples which are obvious to your observation, both in the old and new Testa­ment, and you shall finde this truth as cleere and evident as the noone-day.

5. The Gospell teacheth us Nehem. 13 22. to looke ever to Gods mercy in Christ, and not to our owne me­rit in any worke we doe: for do what we can, wee can doe but our dutie, still we are but unpro­fitable servants: One little dead fly will spoile a whole boxe of pretious oyntment, so one dram of merit will marre the best acti­on, [Page 98] and greatest good worke. Thus learne wee a good worke from the Gospell.

2. From the Law which teacheth us. First, that we must doe a good worke from the love of God, 1 John 3. 17. this the Law instructeth us in the first place, and so our Saviour Christ enformeth us, and therefore Matth. 22. 38. whensoever wee intend a good worke, our chiefest care must be to see that it may consist with true holinesse, and that it is not contrarie and repugnant unto the honour, glorie, and worship of the living and eternall God. If any pretended good worke tend to the erection of idolatrie, to the maintenance and supportati­on of false worships and religi­ons, or bee any way derogatorie to the Name of the Lord, that worke is directly condemned by the Law as full of sinne and ob­liquitie.

2. That we must do a good [Page 99] worke from the love of our selves unto our neighbours, Matth. 19. 19. whom wee are commanded to love as our owne selves: and here speciall heed must be taken; that the good worke stand with the preservation of our owne and our neighbours dignitie, inno­cencie, chastitie, equitie, and ve­ritie, according as the rules of the second table binde and di­rect us. For our Saviour Christ sharpely reproves the Jewes for there Corban, because a gift with Matt. 15. 6. contempt or neglect of ones du­tie to his parents and superiours is no way tolerable or allowable. Hee laid the spatious and famous foundation of Christs-Church in Oxford, which king Henrie the eigth enri­ched with many good­ly revenues. Cardinall Woolsey laid a faire foundation for a good worke, but his ego & rex meus mar'd all the building. It was a point of prodigious pride, and intolerable arrogancie for the subject to en­throne himselfe above the king, and to raise his owne honor and reputation upon the ruine of his Soveraignes dignitie.

Lastly, the goodnesse and ac­ceptance of a worke is lost and quite mar'd, if it be incompatible with innocency, equitie, or ve­ritie, any way injurious or offen­sive 1 Cor. 13. to any, for Charitie is a friend to innocencie and right, an utter enemy to deceit, untruth, and fraudulent dealing. It never wrongs any, but rather suffers, covers and palliates multitudes of undeserved and dishonoura­ble injuries. From all this that hath beene spoken may wee learne easily to confute the erro­neous and selfe-deceiving con­ceits of those men who ima­gine.

1. That the very act of gi­ving The first er­rour confu­ted. is a truly charitable worke, as if God more respected the hand than the heart: this is pro­digious folly and a strong delu­sion of Sathan. Doth not the Apostle in plaine words tell us, that a man may give his body to be burned, and all his goods to the 1 Cor. 13. 3. [Page 101] poore, and yet have not a sparke Non passio sed causa facit mar­tyrem. of true charitie. 'Tis not the pas­sion, but the good cause that makes a martyr: So 'tis not the action, but the good heart that makes a charitable man. The Arislo. li. 2. Eth. cap. 4. Philosopher doth put some dif­ference betweene the externall act, and internall habite, be­tweene justa agere & justè age­re, gramaticum proferre, & gra­matice loqui: An unjust man may doe just things, and yet not justly from the habite of Justice: and * [...] ibid. an arrant dunce may pronounce a good grammaticall speech, and eloquent oration by chance, or by the helpe of another man, and yet not speake grammatical­ly, out of the true knowledge of that Art and science: So many a churle and covetous niggard may performe many externall good actions, and seeming cha­ritable workes, and yet not doe them charitably, from the habite and internall inherent grace of [Page 102] Charitie. This is a flower that growes not ordinarily in every Garden: It is a supernaturall and infused, not acquired habite, and never comes into the heart till it be planted there by the immedi­ate finger of the Holy Ghost. Now doe not many by giving a pece of bread at their doors, or a pennie now and then out of their purses, conceive that they are really charitable Christians? though they were never ac­quainted with the habite of cha­ritie, a 1 Tim. 1. 5. pure heart, good con­science and faith unfained, yes certainly, and these be the men, who as I conceive most grosse­ly deceive themselves. For wee are to know that the out­ward opus operatum the exter­nall worke wrought may arise and proceed from somewhat else than Charitie, As

1. From the poore mans im­portunitie and incessant obs [...]c [...]a­tions which sometimes will ex­tort [Page 103] a gift and extract some natu­rall compassion from the most flintie-hearted wretch Luk. 18. 4. 5. who neither feareth God, nor regar­deth man.

2. From a spice of vaine-glo­rie Matth. 6. 3. and selfe-love to purchase the praise and popular applause of the world, as Hypocrites doe.

3. From feare of publike shame and disreputation, lest he be censured of his neighbors for a very churlish mercilesse man, one of great lands, revenewes, and possessions, but a covetous earth-worme, and a starver or murtherer of the poore, by his unconscionable, cruell, and un­charitable dealings.

4. From an humane and na­turall pittie and compassion up­on some remarkable spectacle of woe and misery, which cannot but worke sometimes upon the most obdurate heart.

5. From a sinister respect un­to the person of the poore: As [Page 104] when a man singles out the ob­jects of his mercy, this kins-man or that worke-man, because these will be the trumpetters of his liberalitie, blaze abroad his Almes-deeds, and procure him some respect, glorie, and reputa­tion in the world.

6. From a groundlesse con­ceit of meriting Heaven, this is the poyson that invenomes and infecteth some of the good acti­ons of the Papists, and makes them to bee odious and abomi­nable in the sight of the Almigh­tie. Thus you see there be many false grounds on which most men build their good workes: They are but sandie foundations and therefore the superstructions cannot be lasting.

Now the true saving grace of Charitie, which is a ray of the Divine Majestie, a pure beame of the Sunne of righteousnesse, is firmly grounded on the deare love of God revealed in the face [Page 105] of Jesus Christ to every truly humble and broken-hearted sin­ner, it warmes the Christians heart with a Heavenly and holy heate of impartiall affection to­wards all the naked and needy members of Christ: It teacheth him to hate father and mother in case they bee Remoraes and pull-backes from Heaven, to cleave close unto the flocke of Gods faithfull Saints and Ser­vants to relieve them, love them, live and dye with them. This is Charity indeed.

2. That all kindes of givers The second errour con­futed. are Charitable persons, this is as full of absurdity as the former: for a truly Charitable man must be a good man, a gracious man, a righteous man, as the Plalmist intitleth him: hee must bee holy Psal. 112. Col. 1. 12. Matth. 25. 34. and beloved, and one of the bles­sed of the Father, as Christ cal­leth all the mercifull at the last day. Therefore those mens ex­ternall workes of Mercie and [Page 106] Almes-deeds can never finde ac­ceptance with God, who

1. Either lye wittingly and wilfully in those reigning iniqui­ties which are cleane contrary and repugnant to true Charitie as envie, pride, malice, unquench­able desire of reveng, implacable hatred, contention, &c. Charitie can never take up her lodging in the heart till these devils bee dispossessed, these captaine and domineering abominations bee dethroned, captivated, and cast out of doores.

2. Or wallow and persevere in such hellish courses and cursed practises as are quite opposite to the life of Charity, as usury, ex­tortion, briberie, unconscionable and cruell dealing, secret under­mining, circumvention, and poli­ticke over-reaching of the sim­ple and unsuspicious brethren, or in other grosse and notorious sinfulnesse, drunkennesse, adul­tery, gluttonie, or the like: Cha­rity [Page 107] that Lady and royall Queen of Graces scornes the company of such feinds of hell, and is ever waited on with these undefiled and heavenly hand-maids, with meekenesse, humility, brotherly kindnesse, patience, sobriety, and the like traine of sweet and amiable creatures of the holy Ghost. Shee rejoyceth not (saith the Apostle) in iniquity, but onely 1 Cor. 13. 6. in the truth: Shee suffers not a man to make a sport of sinne, to boast, glory, and impudently to triumph in the contrivances and publike executions of foule enor­mities, and execrable villanies, but rather puts a bridle upon corrupt and rebellious nature, moderates the passions, qualifies the Affections, confines and rules the thoughts and cogitati­ons, and worketh a gratious cheerefulnesse and delectation in the inner man to walke in the paths of pietie, and narrow wayes of Gods Commande­ments. [Page 108] The Patrons of ryot and excesse, the great maintainers of hospitality and strong suppor­ters of intemperance, and the conventicles of goodfellowship, may perchance relieve a multi­tude of lawlesse vagabonds, la­zie beggars and idle droanes at their doores, yet for all this, these their publike demonstrations of bountifulnesse, are but vanishing flashes, and false fires, not the re­all expressions of a Charitable heart.

And here thirdly, let me dis­cover The third errour dis­cover'd and confuted. a fearefull deceit, whereby not onely living but dying men grosely delude themselves, and the lesse judicious and weaker Christians. There be many who all their lives long play the de­vils in usurious practices, oppres­sions and unconscionable gri­ping, and raise up huge Babells of honour, and vast mountaines of wealth, by most ungodly and unjustifiable courses, and when [Page 109] pale Pallida mors aequo pulsat pede pauperum tabernas regumque turres. Ho­race: lib. 1. od: 4. death knockes at the doors of their stately Pallaces, and sum­mons them to take their last farewell of the world, and to hold up their hands at the bar of Gods Justice, then they begin to put on some charitable thoughts and late resolution, to give some small legacie to the poore at their death, which they most basely stole from them all their life long. This is not the best charitie to give a thing when a man can keepe it no longer, and like a fatted swine to feede those being dead, which in his life time he grunted at, reviled, scorned, and contemned. Many never feed the poore with their bread, till they feede the wormes with their carcases, they are almost alike charitable both to the one, and to the other: for had it been in their power to have kept their bodies from the grave, certainly they would yet longer have de­ceived the wormes, and could [Page 110] they yet longer have enjoied and lockt up fast their earthly drosse in their coffers, they would still (it is to be feared) have coozend and starved their poore Christi­an brethren.

Let the men of this world then, slaves of lust, masters of sinnefull pastimes and pleasures idolizers of durt and clay, car­nall, covetous, irreligious earth­wormes and the rest, which may be reduced to this predicament, take these things into their con­sideration.

1. That being in the flesh, and nothing but a meere body of sinne or chaos of filth and cor­ruption, they cannot performe any one dutie in a right manner Vide Ro­ger in Art. 13. that may be savingly acceptable to the Lord: All their best acti­ons, even their fastings, almes­deeds, sacrificing unto God, &c. have the nature of sin, and some intrinsecall pravitie in them (ac­cording to the generall confessi­on [Page 111] of our Church of England) and therefore they stinke in the nostrils of the Almightie, and are very odious and loathsome unto him.

2. They are naked and de­stitute of the Spirit of Sanctifi­cation, and the grace of unfained and justifing faith, which should mortifie the deeds of the flesh, purifie the heart, incorporate Rom. 8. 11. Act. 15. 9. Rom. 8. 9. them into Christ, and carry them through this present world with spirituall wisedome, and an un­blameable conversation. Now Heb. 11. 6. having not the Spirit of God, they are none of Christs flocke, they cannot challenge any of his pro­mises, nor lay any claime to his Kingdome, and Inheritance, and wanting the grace of saving faith, they can never do any thing which God will accept or re­ward: for without faith, it is im­possible to please him.

3. That as long as they con­tinue such Psal. 5. 5. workers of vanitie, [Page 112] and artificers of sinne, God doth detest, Pro. 13. 5. loath, nay hate them; hee cannot endure that they should take his Word into their mouthes, that they should Esai. 1. 12. 13. tread his Courts, or intrude in­to his Assemblies and Congre­gations: Their prayers and Prov. 15. 8. 21. & 10. 3. sa­crifices are so farre from accep­tation, that they are an abomi­nation unto him. Hee nothing values but disregardeth and re­jects all their good workes and Almes-deedes as the fruitlesse leaves of barren figge trees, for Matth. 7. 18 & 12. 33 'tis not possible that good fruits should grow in such rotten and corrupt trees.

Therefore let not men of such defiled consciences, crooked courses, and heathnish conversa­tions falsely suppose that they can so easily make God amends for all former abuses and trans­gressions, and that they can so soon cover and palliate their fore passed licentiousnesse and lewd­nesse [Page 113] with a few rotten ragges of heartlesse almes-deeds. For the hypocriticall Scribes and Phari­ses could give almes as liberally as any, and yet they were the cruellest packe of blood-thirstie Hell-hounds that with open mouth, and implacable rage did hunt and pursue the blessed Mes­siah and Saviour of the world. A bloody Joab, a proud Abner, 1 Cron. 26 28. an envious, malitious, and per­secuting Saul could dedicate some thing to God and holy uses, and yet were all confoun­ded and cut off in the end. The sayings of some famous writers are so pertinent and pregnant for this purpose, that I cannot omit them, Nullus in alium mise­ricors esse potest, qui pravè vi­vendo in se non est mi­sericors. &c. Isidor. lib. 3. de Summo bo­no. one saith, no man can bee mercifull to another, who by a wicked life is mercilesse to him­selfe. Charitie begins at home first, and therefore how can hee bee good to another that is an enemy to himselfe, or love his neighbor, that cannot love him­selfe: [Page 114] And further the same Au­thor goes on and assures us, that if any willingly wallow and conti­nue in his sinnes, none of his evill deeds can be pardoned and expi­ated by his Almes.

Another saith, ‘ they verily who Sane qui sceleratissi­mè vivunt nec curant talem vi­tam mores­ (que) corrige­re, &c. Aug. Euch. ad Lauren­tium. live lewdly and licentiously, not caring to reforme such their life and conditions, although they ceasenot to give many alms while they live thus wickedly, they do but vainly flatter themselv's.’ He that will give almes in due order must beginne at home, and first serve himselfe, for saith the same ‘Father, whosoever thou art that leadest a lewd life, returne and go home into thy conscience, and there thou shalt finde a poore hunger starven soule, give it some bread, bestow an almes upon that: if thou neglect to doe that, give as much as thou wilt otherwise, the tenth of thy estate, the halfe, yea, nine parts and reserve but one unto thy [Page 115] selfe, it is nothing profitable, be­cause thou art poore and relee­vest not thy selfe.’

Therefore if thou wouldest reape true comfort to thy soule from thy bountie and liberalitie, labour earnestly to reforme thy waies, to mortifie the earthly members, to strangle thy corrup­tions, to abound in the worke of the Lord, and to furnish thy selfe with the rich confluence of all supernaturall and saving gra­ces of the Holy Ghost, be merci­full with Job, but a just man also, a fearer of God, and an eschewer of evill: Bee full of compassion with Barnabas the sonne of con­solation, and bee also as full of pietie and devotion: with bles­sed Zacheus be charitable to the poore, but withall proove thy selfe to be a true childe of Abra­ham, and if any way injurious, be likewise with him a maker of restitution. 1 Phil 7. Refresh with Phile­mon the bowels of the Saints, but [Page 116] withall thou must be a ^m belee­ver in Christ, and a lover of the Saints, else tis but in vaine to glo­ry in thy liberalitie.

Therefore such as wilfully persist and contumaciously run on in the wayes of their owne hearts, and securely nuzzell themselves in their uncleannesse, and filt hie abominations, are in a most deplored and miserable Jam. 2. 13 Matth. 25. 41. state and condition. If they give no Almes at all, nor here shew any mercie, then they are sure to finde no mercie hereafter, but to perish everlastingly: And if they do never so many outward good works, yet they shall not be accepted; what then is to bee done will you say, or what course may be taken for the pre­vention of this miserie. I know no better advise than that of S. Peter, Repent and bee converted, Act. 3. 19. that thy sinnes may bablotted out. Leave off bearing armes any longer against the Majesty of [Page 117] Heaven: cast downe thy selfe humbly at Christs feete, conse­crate and resigne thy selfe, soule and body wholly to his mercie, and to the obedience of his Will, resolve hereafter to walke in his narrow wayes and unbeaten paths, follow the directions of his Word, and willingly submit unto his Spirituall governement, and then Give in the Name of Christ, and looke for a blessed acceptance.

CHAP. IX. Of motivs to Charitie, and to Works.

ALL men natural­lie as they de­scend from the loynes of Adam are of an earthy, lumpish, and depraved constitu­tion, very unapt, indisposed and insufficient for the performance of any heavenly businesse and religious good worke, and to­gether with the pestilent and hereditarie contagion of origi­nall sinne which is ever propa­gated to posteritie, we receive al­so from the wombe hard hearts, and congealed bowels towards the needy, naked, and penurious members of Christ Jesus.

Therefore to rouze up thy [Page 119] dead spirit, to animate and quic­ken thee to the performance of every good dutie and charitable worke, and to inflame thy fro­zen heart, with true and fervent love towards thy afflicted and distressed brethren, hearken di­ligently a while to these follow­ing Reasons, these convincing and demonstrative arguments, ponder I pray you seriouslie the weight and validitie of them and addresse thy selfe effectually to this holy practice, and nego­tiation in the heavenly trade of Almes-giving, provide for thy soule in another world: Be zea­lous Tit. 2. 14. of good works.

CHAP. X. How to be prepared in affecti­on to doe good Workes.

TO doe any morally good Action, there must be (according to Aristotle and the Schoolemen) a concurrence of all requisite and necessarie cir­cumstances, and there bee 1. Nota: [...]. 2. [...]. 3. [...]. 4. [...]. 5. [...]. Arist. Eth. 2. cap. 4. five adjuncts and markes set downe by the Philosopher, according to which, wee may take a true estimate of all morall actions. Among the rest, they must bee done affectionately, willingly, and with a kinde of delectation of the minde. So likewise in the performance of any religious Actions and good workes, all these circumstances must be ob­served, they must bee done in a [Page 191] right manner, to a right end, and with a ready and willing minde and affection: First, then wee must bee prepared in Affection, and then, Secondly, performe in Action.

To bee prepared in affection, we must often revolve and medi­tate upon those former motives, which are of a very attractive power, to draw the most Iron­hearted worldling, to the pra­ctice of good works: wee must lay to heart and obediently stoope to the serious Precepts of God the Father and our blessed Saviour, by considering the great Authoritie of the Commander, the necessitie of the Dutie, the Benefits, Honour, and Utilitie, which will accrew unto us by the faithfull discharge thereof, and the great dishonour we shall doe unto God, and the shame and unavoydable confusion, and disgrace we shall bring unto our owne selves, if wee wilfully con­temne [Page 192] and omit so gratious and honourable a practise: Wee must value and prize the exercise of this grace of love, before the Col. 3. 14. Rom. 13. 10 constant performance of all o­ther morall duties: for this is the bond of perfection, and the ful­filling of the Law, as the Apostle calls it. Wee must repose and without staggering fasten our faith and confidence on those immutable and everlasting pro­mises which God hath made unto all mercifull and charitable minded men: for if wee trust in Psal. 37. 3. him, we shall certainly bee ever doing good, and if wee seriously meditate on those many most sweete and gratious promises mentioned before, and perswade our selv's that he is Al-sufficient, and the God of Truth, that can Ezech. 37. 14. and will performe what he hath spoken, we cannot chuse but be ready and willing to doe good workes. If we take God on his owne Word, beleeve and set to [Page 193] our seale that he is true, how is it possible wee should ever shut up our hearts, or withdraw our hands from releeving the poore? We doe easily credit great men for great matters without Bill or Bond, and willingly depend up­on their sufficiencie and fidelitie, and shall we not much more se­curely rest on Gods promises, Matth 5. 7. who hath not onely given us his Word, but the Word of his Son, the Word of his Servants, Pro­phets, and Apostles, and not only their bare Words, but their Bils to shew, their Words under unquestionable Hand-writing. What, shall we put more confi­dence in a worme, in the arme of flesh, in the sonnes of men, who are but grasse, and whose breath is in their nostrils, than in the All­sufficient and Eternall God, who never failes nor forsakes those that put their trust in him? There is no man, I know, but conceives so good an opinion of himselfe, [Page 194] that he will boldly protest that he doth beleeve in God, and will bee ready to spit in his face that should tell him the contrary: Thou dost well to beleeve, but dost thou hoard up thy wealth for thy selfe, and thy posteritie onely, carke and care for future times immoderately, never think on the poore brethren, to releeve or sustaine them? Doe they beg or would they borrow of thee, and dost thou give them good words onely, and tell them that thou canst not spare them that they desire, because thou thy selfe maist lacke before thou di­est, if thou shouldest bee so free hearted? This certainly argues much infidelitie and Atheisme [...] thee, and an independency upon the Lord. Therefore, though thou sayest that thou beleevest, yet I will beleeve that thou dost but onely say so; thou art but in a dreame, and deludest thy poor soule with a meere fancie, and [Page 195] morall conjecture, and as far as in thee lieth, thou makest God a lyar, because thou dost not un­feynedly beleeve this promise That the mercifull shall never lacke. To wooe then thy affecti­on, and to winne thy heart unto this profitable trade of Almes­giving, thou must have this be­leefe and perswasion, that laying out to the poore, and laying aside for good uses, is the fairest way to thrive, and to fare well in the world: Therefore it is Prov. 19. 17. Matth. 6. 20. Luk. 12. 33. 1 Cor. 9. 6. Hos. 10. 12. Luk 6. 38. compared to londing, hereby no­ting unto us a certaine repay­ment; to treasuring up, which is the best way to enrich us; to sowing, which betokeneth that we shall have a fruitfull Harvest. He that soweth bountifully (saith the Apostle) shall reape bounti­fully, and in what abundant measure wee give unto others, accordingly it shall be given un­to us againe, good measure, pres­sed downe, shaken together, and [Page 196] running over. Hope of gaine, makes the Merchant willing to venture his goods on the Seas; and hope of increase and unlaw­full lucre, makes the Usurer wil­ling to lend out his rusty and worme-eaten treasure, and why should not wee bee as forward and willing to lend unto the Lord, and to sow our seede on the backes or in the bellies of the poore, sythence we shall receive backe not tenne for a hundred, but a hundred for tenne, and reape a thousand fold, even im­mortalitie it selfe, and Life ever­lasting for ever and ever, in the World to come.

'Tis no such easie matter (as men may thinke it) to be affecti­onately charitable: till wee can say as Job could, Did not I weepe Job. 30. 25. for him that was in trouble, was not my soule grieved for the poore? Wee are not feelingly affected with the miseries of our bre­thren, nor insensible enough of [Page 197] their dolefull state and conditi­on. There is indeed, a humane pittie, and naturall compassion, which a Heathen man cannot put off sometimes, and upon some occasions, but the tender­heartednesse, and charitable af­fection we heere speake of, is not naturall, but a Celestiall habite, a Creature of the holy Ghost: And therefore wee must labour 1 King. 8. 50. to put on this Grace by using these prescribed meanes. First, By praying frequently and fer­vently unto God, that he would bee pleased to plant the noble grace of Charitie in our hearts, to warme our soules with the Holy heate of brotherly love, and a tender sensiblenesse of the wants and distresses of the poor. Charitie and tender-hearted­nesse, and the rest of those rare and precious Jewels are all, wee know the gifts of God, and lockt up fast in his Heavenly closset, Now prayer is the key, [Page 198] and will open the locke to fetch them out, if there bee the hand of Faith to turne it. Therefore pray we must, or no hope of get­ting Charitie. But what man almost mindes this Grace in his prayers and requests unto God. Give me leave to aske thee Rea­der, didst thou ever begge such a blessing, or present ever such a Petition unto the Throne of Grace. Lord give unto me bow­els of compassion and a fellow­feeling affection towards my needy and disconsolate bre­thren. Bethinke thy selfe a while and call thy selfe to remembe­rance, if not, Oh then besiege Christs mercy-Seat with redou­bled supplications, and never leave, though thou turnest thy knees into hornes, till thou hast importuned and obtained some sparkes, some degrees of that vertue, which will enrich thee everlastingly. Secondly, by ap­plying home to our selves others [Page 199] miseries, from the apprehension of our owne accidentarie wants, and extremities, which some­times may unawares and unex­pectedly befall us. As for in­stance, when wee accidentally chance to be from home abrode in the fields without harbour, to lie occasionally upon some hard bed, to feele cold, hunger, thirst, &c. to which the richest are sometimes as obnoxious, as the beggar; then we should make a good construction of these evill occurrents, and take occasion thereby to consider on the like cases and extremities of those who are continually almost pin­ched with cold and hunger and nakednesse: And so wee should learne by our owne experiences, to sympathize with them and to commiserate their necessities. Remember saith the Apostle, Heb. 13. 3. them that are in Bonds, as bound with them, and them which suffer adversitie, as being your selves [Page 200] also in the bodie: When we heare of the persecution and incarcera­tion of some of the Saints and Servants of God, who are thus maligned and most undeserved­ly and basely handled for a good Conscience and the Gospels sake, we must suppose their case to be our owne, and never thinke up­on the glorious Martyrs of Jesus Christ, but with a present admi­ration of Gods great goodnesse and forbearance towards us, who, when as some of his dea­rest servants have swimme in bloody Coffins, others ride in Coches of fire to Heaven, hath yet suffered us to goe thither as it were on our feather beds. This seasonable application of affli­cted Josephs wrongs and mise­ries to our owne persons, cer­tainely is that which God re­quires, and may bee a good mo­tive to worke us to compassion. This was it that drew teares from Jobs eyes in the Sunshine of pro­speritie, Job. 30. 25. [Page 201] and made Nehemiah a Neh. 1. 3. 4. 11. man of Eminencie and Honour to weepe, mourne, fast and pray, for the afflictions of Jerusalem, and to make all possible meanes to the great Persian king to com­fort his afflicted brethren in Ju­dea. Thirdly, by considering our neerenesse and proximitie to them, our union and communi­on with them, as they are either the sonnes and daughters of the first Adam, and so they bee our bone and flesh, and fellow bre­thren: or as they live in the same Domioion under the same King, and so they bee our fellow-sub­jects or fellow-Cittizens; or as they be the Peculiar flocke, and Heavenly off-spring of the se­cond Adam, and so they be our fellow-members. These be good meanes to kindle in us charitable affections towards them, and to move us to put on bowels of mercie. But none of these things will serve the turne, if wee doe [Page 202] not remove one maine obstacle and impediment, and that is co­vetousnesse, that cursed roote and fountaine of much mischiefe and villanie. 'Tis a most pestilent, abhorred, zeale-deading and soule-murthering sinne, it infa­tuates and bewitcheth the soule, captivates the will, distracts the affections, hardneth the heart, and turneth it into a peece of Earth and clay, and maketh it altogether as insensible of ano­ther mans misery, as a hardned flint. Therefore if ever wee will be prepared in affection to doe works of mercy, wee must de­stroy this Dagon, tumble downe this idoll out of the temples of our soules, we must make Mam­mon our slave and servant, and not be the servant of Mammon. Now the best way to bee rid of this foule Feinde, and impoyso­ner of all goodnesse, is to make God our portion as David did. Psal. 119. 57. And this we do when we make [Page 203] him our onely refuge and Asy­lum, desire nothing but him, seeke nothing but him, finde all joy and contentment in his mer­cy, glory, and goodnesse, rest in his All-sufficiencie, depend upon his Promises, and adhere unto him only in all conditions what­soever. Now wee can no way better evidence that wee wholy rely on the Lord, and make him our portion, then by keeping Psal. 119. 57. his Words, by observing his Precepts, and more specially by our liberall contributions to his naked and needy members.

CHAP. XI How to bee alwaies readie and prepared in Action to doe good workes of Mercie.

AS no action whe­ther morall, ci­vill, or religious can be accoun­ted vertuous, without a concurring readinesse and willingnesse of the minde: So no affection is sound or well grounded, if it doth not breake forth and manifest it selfe in Action. Non satis est, (saith one) Benevelle, sed etiam bene facere ex bona voluntate, &c. Now the Apostle instructeth us in a To lay aside weekely is a Christian dutie. ready way how wee may bee ever prepared at all times upon all oc­casions, actually to contribute to any good worke, and this is [Page 205] by weekly laying aside so me por­tion of our wealth more or lesse according as God shall prosper us. And to incite and perswade vs hereunto, let us weigh well, and consider these forcible ensu­suing reasons.

1. The practice of laying a­side for charitable uses is both prescribed unto us by the directi­on of the holy Ghost, and suffi­ciently warranted unto us, by Apostolical authoritie and com­mand in this, 1 Cor. 16. 2. It be­ing a point so evident and unde­niable, that Saint Paul annexed onely one reason here, though in the 2 Cor. 9. 5. 7. hee alledgeth An Aposto­licall ordi­nance and command, saith Mr. Perkins in cases of Conscience, 2. b. cap 16. and so not left to our owne will. more, for the clearing and rati­fying of it, supposing there could be none found so transcendently proud, stubborne, and inflexible, none so mercilesse, frozen-hear­ted, and uncharitable, but would humbly stoope to so Divine a precept, and Charitable pra­ctise.

[Page 206]2. It is a treasuring up unto God, for so the word is in the originall [...], which by ho­ly 2 Cor. 16. 2 practise our Almighty Crea­tour doth both command, and expect from, and accept at our hands. Our soules and bodies he freely gaue us, and being lost, and forfeited to the Divell by Adams disobedience, he againe redeemed them, with both these therefore must we 1 Cor. 6. 20. glorifie him, and hee gave us our goods too, and therefore with them also must we Prov. 3. 9. honour him, we must use them for, and referre them to his onely Glory. It is said, Matth. 2. 11. of the Wise men, that when they had found Christ, they opened their trea­sures, out of which they presen­ted unto their Savior gifts, gold, frankincense, and mirrhe. Did those Magi, the first fruits and preludes of the Gentiles unto God, without any Apostolicall direction, or written precept, [Page 207] provide: treasure for Christ, and shall not wee who have both precept, example, and direction for it out of Gods holy booke, prouide treasures also, out of which wee may offer unto our Saviour gifts, silver, and gold, when good opportunitie shall be offered in his afflicted mem­bers.

3. It is a preparation to lend unto the Lord, as by laying up in thy coffer bagges of gold and silver thou dost prepare (if an usurer most unlawfully) to lend to thy neighbours, friends, or ac­quaintance: so by separation of some part of thy wealth for good and charitable uses, thou dost prouide to lend unto the Lord. When thou hast separated it and layd it aside, tis the Lords I con­fesse, but not yet actually, and really lent: when God shall send some poore and distressed members of his unto thee, and thou either feede, cloath, or any [Page 208] other way refresh them, with thy sanctified and consecrated Pro. 19. 17. riches, then thou maist be said to lend unto the Lord. This du­ty here, is onely a preparing to lend unto him.

4. It is a strong witnesse and infallible Testimony of thy cha­ritable soule, whereby God makes experiment and full triall of thy tender-heartednesse, loue, pittie, and compassion: the hoarding and laying up of all thy other substance may serve to beare witnesse against thee of thy earthlinesse, carking, and Jam. 5. 3. worldly-mindednesse, but this laying aside will beare witnesse for thee, of thy readinesse to shew mercy, bounty and libe­rality.

5. It incites, and provokes men forward unto the acts of charity, and makes them plot and devise how to expend it to Gods glory & their neighbours good, which is the duty of a li­berall [Page 209] man. Esay. 32. 8. For that which they have consecrated to good uses, is now no longer their owne, either jure proprietatis, or jure usus, and therefore they de­sire Consider Dauids bounty. 1. Chron. 29. 2. and yet his prayer. Psal. 119. 36. not to preserve and hoard it up for posterity, as they do their other goods, but are at all times propense, and ready upon every good and seasonable occasion, or opportunitie to part from it, and to bestow it freely and cheere­fully in charitable workes. Thou art by nature covetous, and an earth-worme, impotent, unwil­ling, dull, and slow to good works, use then this duty here prescribed, as a spurre to quic­ken, animate, and pricke thee forward.

6. By the practise of this du­ty, a man excerciseth privately before God his obedience, his faith, and charitie, and suffers not his charitable intentions to bee lost, nor his purpose to do good to come to nothing: but by the [Page 210] frequent, and constant perfor­mance of this Christian duty of laying aside weekely, he fructi­fies and thrives in goodnesse, go­eth on and growes more and more, till he aspireth unto the perfection of charity, as in other graces to the full stature of Christ Jesus. The diffusive and penetrating heate of this fervent grace of charity doth enlive, as it were the stupid soule of a christian, revive the other infu­sed graces and supernaturall ha­bits, and keepe them in perpe­tuall action. For as the upper wheele in a jacke, by its moving makes all the under wheeles to stirre also in a circular motion. so the exercising and agitation of this supreme and most noble grace of charity, sets a working all inferiour graces, as faith, hope, patience, humility &c. and suf­fers them not to ware faint, dull, weake and impotent.

7. This is an excellent way to [Page 211] make triall of a mans owne heart how much he affects the world, and how much the word, how much he loves God & how much Mammon. If thou hast congealed, & shut up thy bowels of compas­sion against the poore, & thou be a churlish Nabal, covetous, cruel, and frozen-hearted, then out of a stubborne and proud resoluti­on thou wilt snuffe and fret, and kicke against this duty: but if mercifull, loving, and out of a fellow-feeling affection, sensible of the temporall wants and ne­cessities of thy christian brethren thou wilt willingly and thanke­fully embrace and entertaine the very first motions of so conveni­ent and necessary a direction, to become ready to any good worke.

8. It is a pious and wise trai­ning up of thy soule in the most gainefull art of almes-giving: for so tis called by Saint Chrysostome Eleemosina est ars quaestuosissima, [Page 212] a saying most gracious, true, and undeniable: for although all Gods graces shall be wonderful­ly and unspeakeably rewarded, yet charity at the day of judge­ment shall in the first place be accepted, and crowned with the greatest honour. Mat. 25. 34. 35. &c.

9. Laying aside before hand, prevents all grudging and cove­tousnesse. 2 Cor. 9. 5. Herein this second Epistle the Apostle tells the Corinthians, that they had no­tice before (in the firstepistle) how they ought to lay aside some­thing in store by them, that it might be ready, as a matter of bounty and not of covetousnesse. By Ad opes honores (que) expetendos, ad ambien­dam poten­tiam, ad cu­mulandas divitias, ad eas omnes ineptias quae ad mag nificentiam, pompam (que) facere vi­dentur con­quirendas, furiosa est nostra libido infinita cupiditas. Calvin In­stit. lib. 31. cap. 7. sect 8 nature all men are Eagle­clawed, closse-fisted, earthly­minded, and hard-hearted, and the insatiable canker-worme of covetousnesse, eates into, and gnawes upon the heartes of most men, and therefore content not thy selfe only with thy good in­tentions, [Page 213] and perhaps thy con­ceited abilitie upon good occasi­on to doe workes of mercy, but put in present practice this duty here prescribed to further thy intentions, and to prevent all fu­ture covetousnesse, least a pre­sent covetousnesse seize upon thy soule, and so prevent thy future charitablenesse. Qui non est ho­die, cras minus aptus erit: Hee that is not fit for workes of mer­cy to day will be more unfit to morrow.

10. It is a cleare evidence of bountifulnesse and liberality. 2. Cor. 9. 5. 7. for he that thus lay­eth vp aforehand, doth it not as one compelled or enforced ei­ther by necessity, law, or impor­tunitie, but most freely, lovingly and bountifully, being moved, and induced thereunto only out of true desire to doe good readi­ly out of a fore-consideration of his duty, and out of a tender-hearted, and pittifull disposition, [Page 214] and fellow-feeling affection, which hee generally beareth to all the penurious and afflicted Saints of God in the church mi­litant, that may neede his helpe. A Nabal, a Dives, a most merci­lesse churle, or earth-worme may perchance sometimes com­municate & distribute to the ne­cessities and miseries of poore & distressed people (it being pum­ped out of them, and they in a sort compelled, and strongly en­forced thereunto, either by much importunitie, or course of law, or some other necessity, or else peradventure moved thereunto out of the bowels of meere naturall compassion, but without charity which flowes from the true love of God in Christ) but none, but good Chris­tians endewed with faith, love of God, and the true grace of chari­ty give freely, bountifully, and liberally. The gifts which chari­table minded men give unto the [Page 215] poore, after this prescribed me­thod, are neither munera hamata nor lapidosa, not hardly extorted by importunate supplication, neither is there any thing expec­ted backe againe, but only the heartie prayers of the poore bre­thren.

11. It makes men give with cheerefulnesse, as they ought Rom. 12. 8. Thou canst not choose, but dispense and distri­bute that with much joy and a­lacrity, which thou hast collected for that purpose so easilie, freely, insensibly, and hast intended in laying it apart to bestow most charitably, as soon as a good oc­casion is offered to shew thy bountie.

12. It makes a certaine stock for the Poore, whereas that greate aboundance, which o­therwise thou hast lying by thee is not so properly theirs, but in suspence onely, adplacitum, as thou pleasest, perhaps theirs as [Page 216] the humor may take thee, per­haps not, for thy deceiveable heart may bee changed, and they not then the better for thy wealth.

13 It is a very wise course to become discreetly merciful, ten­der-hearted, and compassionate, because its done with pious pre­meditation, and with mature deliberation. For the justification, whereof we want not examples, as the Corinthians who practi­zed it, and other Churches in Galatia, 1. Cor. 16. 1. and the churches in Achaia, and Mace­donia. 2. Cor. 9. 2. Moreover, learned and judicious men, have approved and commended this way to be rationem commodam exercendae liberalitatis, a most Methus. m. 1 Cor. 16. 2. convenient and commodious way to put in practice our libe­ralitie.

14. This kind of preparing to give, is sincere & secret with­out all hypocrisie, irrespective [Page 217] without sinister regard and par­tiarlity. What this way is sepa­rated and laid aside, is not inten­for some particular persons, but generally for the common good of the whole body of the church of God, as any shall stand in neede, and for any pious use.

15. Wee ought not to be lesse Pro. 24. 27. provident in this heavenly trade of almes-giving, then worldly & carnall men are in their ordinary courses of trading: but they for the most part are carefull to pro­vide aforehand something to ly by them in store, that they may lay it out commodiously when good opportunity shall be offe­red. Therefore ought wee also in a case farre more necessary, and profitable to lay aside some thing aforehand, that we may be both ready and able to contri­bute to the distresses & necessi­ties of Gods poore people, when we shall meet with or finde out a seasonable and good occasion.

16. And lastly, Many little will make a mickle (as the old saying is) many small portions, this way laid aside and collected will amount to a great Summe. As for instance, suppose 120 men lay aside but two pence a piece weekely each one severally, in a yeere the totall will be in com­putation fifty two pounds, the which this way may be almost insensibly gathered together to be imployed to charitable and pious uses. Or let us suppose a hundred wealthy persons should lay aside twelve pence a piece weekely (as easily they might) in one yeere the totall summe will be 260 pounds, or let us i­magine a thousand citizens should lay aside but a groat a piece weekely, in one yeere it will amount to the summe of 866 ^l 13 ^s 4 ^d, what will great summes laid out, 12 ^d, 2s, ten groats, a crowne weekely come to, which wealthy men may do, [Page 219] it would amount to thousands in a yeere, by which many good workes might easily be perfor­med with joy and rejoycing.

The Apostle prescribes no cer­tainty what must be laid aside, but let every man doe saith he, as God hath prospered him. All must lay aside, the rich more, the poore lesse, every one somewhat except such as are extreamely poore & needy and sunke down to the very lowest degree of misery.

Let no man object, that this is but Ob. a superfluous duty in these dayes, and in this kingdome, wherein the needy and distressed are cared for by statute lawes and politicke go­vernment. Ans.

First of all I answere, as in part, I have said before, that the law takes order for such onely as are ready to perish, and ex­treamely miserable. Secondly, it is one thing for the law to im­pose, and another thing to have [Page 220] the same duly executed. Doe not many live miserably for all the law? Thirdly, it is most evi­dent that the generall relieving of the poore in every parish, ac­cording to the intention and in­stitution of the law is an act of Charitie: but because most men are rated & necessitated to con­tribute according to their abili­ties, oftentimes against their wils it is no charitie in them. For ve­ry few doe give this way to the poore freely and cheerefully: Give indeed they doe, but most men in this case unloose their purse strings, as schoole boyes doe their points to bee whipt, judge you how willingly and cheerefully. Lastly the publicke & ordinary contributions of the parish are not sufficient to sup­ply the private necessities of all, pauper ubique jacet, every where almost may a man charitably­minded finde many occasions and fit objects of charitie.

There is no rich man, I dare say, but may soone finde a poore neighbour towards whom hee may exercise his liberality for whom the law provideth not. I intend not here for the present to particularize the persons who are worthy of pitty and compas­sion, besides those whom the law takes no order for: we shall fully handle this point, when we come to speake concerning the object of charitie.

CHAP. XII. Of what wee must give.

ALL actions (as you have heard) must be well cir­cumstantiated, clothed with all requisite adjuncts and proper­ties, or else they can never bee either morally or religiously good. Therefore we must looke unto the matter of our bountie and liberalitie, that it bee our owne goods lawfully given, not unjustly extorted from any by usutious and wrongfull dealings. As we would be accounted mer­cifull, so should we be found just; and the Prophet tels us, that the Lord first requires us to doe justly, then next to shew mercie. Mich. 6. 8. Job. 31, 20. Job warmed the poore with the [Page 232] fleece of his, owne flocke, so [...] must [...] tuum, saith Isaiah thy bread to the hungry, de propria facultate saith Austine, & [...]stis labor [...]bus. Now that it may be called pro­perly our owne, wherein wee have a true right and interest, which we may dispose of as wee please, which [...] doe cu [...]ty by lawfull meanes, by inheri­tance, just purchase, free gift, ho­nest labour, or have gotten by an ordinarie and conscionable course of trading.

If then the wealth which wee have formerly horded up and Exod. 22. Prov. 6. 31. and now enjoy were stollen, or unjustly gotten any way, as by violence, craft, fraud, deceit, by 2 King. 8. 3. 6. 1. Thes. 4. 6 cunning, over-reaching, lying, forswearing, oppression, bribe­ry extortion, forged cav [...]lation, by unequall ballance, false Deut. 22. 3. weights, deceitfull measures: If wee have enriched our selves by Luk. 19. [Page 233] detaining and with-holding that Levit. 6. 2. 5. 2 King. 6. 5. 1 Sam. 12. 3. Mich. 6. 10. 11. Psal. 37. 1. Gen. 43. 12 Ezech. 33. 15. & 18. 12 Lev. 25. 14. 17. 27. 2 Sam. 12 6. 1 King. 20. 34. Nehem. 5. 7. 11. 12. Deut. 23. 18. which wee have found and others lost, or what was com­mitted to our trust, custody, and improvement in the behalfe of others, or what wee have bor­rowed with a resolution not to repay it, or what wee have got­ten by overvaluing our owne, and undervaluing our neighbors goods, by gayning advantagi­ously through the simplicitie and ignorance of unsuspicious and plaine-dealing Christians, by prevarication and meere trickes of Law, by * usurie and unchri­stian exaction from the poore, or by any other sinfull and evill way, such unrighteous treasures and ill gotten goods may not be the matter of our charitie and beneficence, but they must bee restored againe to the true ow­ners as the quoted Scriptures do require and command. Goods ill gotten (saith a learned man) are for restitution, not for distributi­on. [Page 234] Good uses cannot justifie things unjustly gotten, neither can the intention of a good end take away the pravitie of an evill action: the defect of one cir­cumstance may marre a good worke, but there must be a con­currence of all to make it vertu­ous and good. Nolite velle facere eleemosynas de foenore & usuris & injuste ac­quisitis. Austin. Plinie that lowde trumpeter of Trajans prayses, though a heathen man, yet could tell his Emperour, that the poore were not to bee fed like wilde beasts with blood, spoile, and rapine, and that, which was to be * Liberalis dat de si [...] nec paupe­ros, ut fera catulos, coe­de & sanguine nu­trit. Plin. Panegyr: ad Trajanum. given to them, ought not to be ta­ken away from any others. Sely­mus the grand-signeour, that unnaturall murtherer, and bloo­dy butcher of his owne father, may be a witnesse to induce and strengthen this truth, for when he was sollicited and perswaded to bestow some of that in chari­table works, which was unjust­ly gotten from others, hee made answere, that ill gotten goods [Page 235] were to bee restored and not to be imployed and laid out upon holy and pious uses. Hence Luk. 19. 8 was it that Zacheus resolved to make restitution of that which he had by false accusation taken away from any man, that so hee might bee sure to give of that which was his owne unto the poore.

What we give must bee that 1 Cor. 16. 2 which God blesseth and pros­pereth, now tis not God but the Divell that doth further men in their wicked wayes of getting, and in their unconscionable and unjustifiable courses: What wee lend unto the Lord must bee by us lawfully gotten, by honest wayes and meanes, I may not make one glad with my bounti­fulnesse and liberalitie, and ano­ther to grieve through my ex­treme oppression, secret coze­nage, and more unobserved the every. Non est putinda clee­mosyn [...], s [...]pauperibus dispensetur, [Page 236] quod ex illicitis rebus acquiritur. Our almes must not onely bee a worke of mercy, but of righte­ousnesse, as may bee concluded from the native signification of the word in the originall tongue according to which it is called righteousnesse. Therefore all de­populating inclosers, and hard­hearted Land-lords, that pull downe houses and set up hed­ges, unpeople townes, and cre­ate beggers, that increase their revenues, or support their pom­pous state, by racking of rents, intolerable fines, horrible op­pressions, unreasonable forfei­tures and exactions, are never to bee reputed truly charitable and bountifull men: well may they make a faire shew; feast their Tennants once a yeere, flatter themselves, and delude others with their vaine-glorious hospi­talitie, which they mainetaine with their poore neighbours la­bours, much rapine and crueltie: [Page 237] but in the sight of God all their outward expressions and boun­tie and liberalitie will prove but abominable Sacrifices. Second­ly, all symonists and sacrilegious persons who either sell Spirituall livings, rob God of his Dues, and the Church of their Tithes, or live onely upon impropriate Parsonages, the truly intended maintenance of the Ministers at the first, are to bee accounted mercilesse and uncharitable men, for they can never by their see­ming hospitalitie, or frequent Almes-deedes reconcile them­selves to the offended Jehovah, and wipe away their spirituall blood guiltinesse before the Lord. Thirdly, all such who by wilfull ignorance, stupid care­lessenesse, suffer their rotten and unhappie flocke to feede in im­pure and hurtfull pastures, to walke in their owne wayes and crooked courses while they themselves in the meane time, [Page 238] but spend their lives & livings in Ezech. 33. 6. Act. 20. 26. pride, idlenesse, pleasures, good­fellowship, &c. are to be reputed most cruell, mercilesse, and bloo­dy butchers of mens soules: well may they stop the foolish peo­ples mouthes with a few courte­ous complements, and a faire outward shew, but they shall never beare away the name of right, liberall, and charitable men: for is it hot a poore peece of love and charitie to feed mens carcasses with a little earthly and vanishing nutriment, and to starve their poore foules which are spirituall and immortall sub­stances. Thus as evill gotten goods are no good matter for workes of Charitie, so are they as ill a foundation for works of Pietie; there is no possibilitie of acceptation for them, either in the one, or in the other, for the Lord hateth robbery for burnt sa­crifice. the hire of a whore and Esai. 61. 8. the price of a dogge are an abo­mination [Page 239] unto him: and he that Ecclus. 34. 18. sacrificeth a thing wrongfully gotten, his offering is odious, and the gift of unjust men are not ac­cepted.

CHAP. XIII. Of the manner of giving Almes.

YOu have heard before that give wee must, and of that onely which is our owne, we must not rob Peter to cloath Paul; our next inquisition shall bee into the right manner of gi­ving, and of distributing to the poore: In all our Almes-deeds, and liberall contributions wee must observe these rules: Wee must give,

1. Compassionately, with bowels of mercie and out of a [Page 240] fellow-feeling Sympathie and sensiblenesse of others miseries: Luk. 10. 33. Thus was the good Samaritane affected, towards the unhappie traveller that fell among theev's: when he saw him hee had com­passion Job. 30. 25. on him: Holy Job was likewise of the same tender and melting disposition, & Heavenly constitution, hee was grieved for the poore, and wept for those that were in trouble; We must have open bowels as well as Esai. 58. 10. open hands, and wee must draw out our soules (as the Prophet speaketh) as well as our purses to the hungrie and afflicted soule.

2. Heartily, according to the praevious purpose and resolution 2 Cor. 9. 7. Rom. 12. 8. of our soules, in sinceritie and simplicitie of heart, not in hypo­crisie, or vaine glory, thereby to merit or purchase Heaven (as some Papists doe) not in deceit and policie to engage others to us, and to enrich our selves, as some worldlings doe; for (saith [Page 241] Saint Jerome) This would not be Ad Nepoti­anum. a free giving, but rather a hun­ting, hawking and Viscatis & hamatis muneribus non sua pro­munt, sed aliena cor­ripiunt, Plin. ep. l. h. 9. fishing to catch with net, hooke, and line: We must not give to the poore with condition or expectation of their worke and industrie backe againe; this were hard dealing indeed to bestow something on their bellies, and to wring it out againe at their browes, to feede the poore Christians as Carriers doe their horses, who give them a free allowance of Provender, onely to make them the more able and strong to labour, and fitter for their owne uses.

3. Considerately: Here I mean not so much a worldly conside­ration Psal. 41. 1. of our owne estates, fami­lies, dependants, &c. These car­nall thoughts and conceits must in comparison bee laid aside, but a Christian consideration, and laying to heart our neighbours wants and miseries: we must not disregard or passe lightly over [Page 242] the necessities of our brethren, but prie into their conditions, and watch over them with much eye-fulnes and thought-fulnesse knowing it to bee a most barba­rous and inhumane part for any that beares the face of a man, or title of a Christian, to suffer Christs members to perish and pine away through cursed neg­lect and carelesse inconsiderate­nesse.

4. Humbly, not with a loftie looke, imperious, and superci­lious countenance, but with a lowly spirit, and humble deport­ment; when I look upon a mem­berlesse Cripple, or blinde Bar­timeus, or ulcerous Lazarus, I must not undervalue him, but esteeme him as my brother, and consider thus with my selfe; he is but a begger of mee, as I am a begger of God, the Lord hath made him poore, and a fit object for my mercie, and the same God hath made me rich, and a fit in­strument [Page 243] to succour his miserie. Now if I should disdainfully and proudly stop my eares, and shut my eyes against this my brother in his calamitie, well and justly might I expect a sudden depri­vation of my temporall possessi­ons, and so I might worthily be­come as indigent and helpelesse, as the poorest soule that wande­reth in the streets.

5. Willingly, (according to the Apostles exhortation) charge the rich, that they bee willing to 1 Tim. 6. 17 18. 2 Cor. 8. 12. & 9. 7. Deut. 15. 10. communicate: wee must give without grudging or discon­tentment, without any secret griefe or reluctation, for God accepteth and respecteth a wil­ling minde, and hee nothing va­lueth that almes which is vio­lently squeazed and pumpt out of us by necessitie, or the power of authoritie, or with much a doe wrung from us, by much cla­morousnesse and importuni­tie.

[Page 244]6. Readily, put them in mind Tit. 3. 1. Benignitas properat. Beneficia non sunt procrasti­nanda, sed tempestivè danda, ut magis pro­desse possint Theoph. Go­li. Eth. lib. 4. cap. 1. pag. 146. (saith Saint Paul to Titus) to be ready to every good worke. De­layes and procrastinations in these cases are ever odious, and very dangerous. Say not (saith Salomon) unto thy neighbour goe, and come againe, and to morrow I will give, when thou hast it by thee: Quod sic defertur, pene au­fertur, such a putting off and de­ferring of doing good from time to time, either quite weares out, or else marres the goodnesse of the action: for being so late per­formed, it disgraceth thy bene­volence, and almost frustrates the poore of their hopes and ex­pectations. Qui sic moratur, (saith a learned man) proximus est neganti: There is no great difference betweene a causelesse delay, and a flat deniall, between a tedious lingring, and a present repulse. There were some Quidam beneficiis suis ex dif­ficultate captant commenda­tionem, gra­tiores (que) ac­cipientibus honores ar­bitrantur, si prior illos desperatio & taedium similisque repulsae mo­ra in not. an quandam & pudorem vertisset. Plin pan. ad Trajanum. Ro­mane nobles (as Plinie reports) who hunted after an undeserved [Page 245] commendation by the difficultie of their good turnes and falsely imagined that the honours would bee the more welcome to the receivers, if the Supplicants through frequent delayes and tedicusnesse were driven unto despaire of obtaining them. This was but the practise of some Heathens: Christians must learn a better lesson, and know, that celeritie in giving, graceth great­ly the good action. Qui cito dat, bis dat, a speedy giver, is a dou­ble benefactor. As God com­municates to us, so should we to others; hee prevents us with his blessings of goodnesse, so should we like the inhabitants of Tema Psal. 21. 3. prevent the thirstie with water, and the hungrie with bread: or as Machii Barzillai and others Esai. 21. 14. 2 Sam. 17. 28. 29. made speedie provision for Da­vid and his followers when they knew them in distresse: so should wee be quicke and nimble upon all good occasions to releeve the [Page 246] poore saints and servants of God in their afflictions and perplexi­ties, for a [...]. benefit or good turne the swifter it comes, the sweeter it tastes: consider how any light motion or small entreatie can move too many to waste their time and moneyes in Innes, Ta­vernes, Alehouses, and such Se­minaries of Satan, and nurceries of uncleannesse, in gaming, bow­ling, carding, dicing, tabling, and such other fugitive pastimes, you shall see them ready enough to follow such forbidden courses, and to Gens hu­mana ruit per vetitum nefas. Ho­rac. rush very hastily upon such intolerably abused recrea­tions; Oh why then should not we be as propense and ready to releeve the poore, serve God, and save our owne soules. Re­member that one sentence of Sa­lomon to facilitate thy liberalitie: Deferring and putting off maketh Prov. 13. 12 19. the heart sicke, but the desire ac­complished is sweete to the soule.

7. Chearefully: Let him that [Page 247] sheweth mercie, doe it with Rom. 12. 8. 2 Cor. 9. 7. chearefullnesse and alacritie, for God loveth a chearefull giver.

8. Lovingly, and this wee must expresse, first, by a meeke and lowely countenance, which will sweeten the gift, and make way for its better acceptation, whereas a sterne and sowre look is an evidence of a covetous and hardned heart, and as a scarcrow to drive away the poore out of a mans presence. Even as the nurses sowre face demonstrates that shee is pained in giving the childe sucke of her brests; so an austere and frowning face, suffi­ciently argueth that the heart is pained and grieved in giving to the poore: Wherefore in our actuall distributions let us labor to keepe a cleare and chearefull countenance, undarkned with any clouds of sadnesse, and dis­contentment, that so the poore man may see goodnesse and courtesie looke out at our eyes, [Page 248] and thereby bee encouraged to begge and expect some comfort from us. Thus Peter and John looked upon the creeple that lay at the gate of the Temple, which was called Beautifull, Act. 3. 4. 5. Secondly, we must testifie and make it knowne that wee give lovingly by our milde and gentle speeches: This was Ruth. 2. Boaz his carriage towards Ruth, he spake to her very friendly and courteously, called her my daughter, blessed her in the Name of God, and bountifully entertained her with good cheare, and good language too. Our almes and actuall bountie 2 Cor. 9. 5. is called in the originall [...], as if it should bee given ever with good words, a benediction or a blessing, as the word is some­times translated, for indeed good words, very well become good workes, and are as powerfull to winne the affections, to merit and oblige the receivers, as the [Page 249] gifts-themselves: wherefore let us remember to returne, if not ever a charitable almes, yet a Ecclus. 4. 8. friendly answer: harsh and churlish speeches taste like wormewood to a hungrie soule, and a few bad words may im­bitter and disweeten many good actions.

9. Liberally and bountifully, Prov. 11. 24 2 Cor. 9. 6. Deut. 15. 17 almes-giving is compared some­times to scattering, and some­times to sowing, to denote unto us, that we must (as the precept binds us) open our hands wide to the poore and needy in the Prov. 21. 26 Act. 10. 2. land: we must not give pinching­ly and sparingly, as if it were a losing, not a lending to the Lord, but with a liberall heart and as bountifull a hand. Cornelius gave not onely Almes, but much Almes: The poore widdow all Luk. 21. 4. that shee had, Zacheus halfe his goods, Barnabas sold all his pos­sessions, and the Macedonians are highly commended for their 2 Cor. 8. [Page 250] great bountie and large contri­butions.

10. Seasonably, while wee Gal 6. 10. have so many motives to merci­fulnesse, such meanes, materials, objects and occasions of charitie we must be ready to shew mer­cie: if we accept not of the good of opportunitie, wee may loose the opportunitie of good: who knows whether he or the poore, shal live till to morrow, whether his wealth shall continue, and his mountain abide unmoveable. If God in his displeasure blow upon a mans substance, it vani­shes away in a moment, this hee hath done heretofore, and is able and readie still to doe so againe, if thou shut up thy bowels of compassions from the poore, and hoardest up his bles­sings only for thy priuate profit, which hee hath lent thee to dis­pose of for the supply and pre­vention of publike miseries and necessities. The Samaritane did Luk. 10. 33. [Page 251] reach forth his helping hand to the wounded man, as soone as he saw him, he tooke the oppor­tunitie to succour him in his ex­tremitie; so should we without any demurres presently releeve our poore neighbours, when they stand in need of our boun­tie and liberalitie.

11. Impartially, we must do Matth. 5. 45. Luk. 6. 35. 36. good unto all, friends or foes, neighbours, or aliens, gratefull, or ungratefull, to these we must shew mercie in case of true nece­ssitie, but above and before all, unto the houshold of faith, the flocke of Christ, the redeemed and peculiar nation, those onely happy ones of the earth: wee are easily perswaded, to relieve those whom wee love, but to love, to doe good unto, [...] significat & benedicere & benefa­cere: See Pet. Mart. in. Rom. 12. 14. & [...] est be­neficentia. 2 Cor. 9. 6. to speake well of our enemies that hate us, this is hard and grie­vous to flesh and blood: but if we would bee holden the Chil­dren of the most Highest wee [Page 252] must be mercifull as he is merci­full, wee must love our enemies and relieve them too, Prov. 25. 21. Rom. 12. 20.

12. Religiously, this is a rule and condition which is least ob­served, or taken notice of, but of all most requisite, necessary, and gracefull to our Almes-deeds. This religious manner of giving, consisteth in these five things. First, to give with respect to Gods commandement, as doing him service, and testifying obe­dience unto his Will: this is a great fault among many, who ei­ther give not all though God doth enjoyne them, or else give not because hee bids them, but because the poore beg of them. Secondly, to give with relation unto Gods great mercie towards us, and hereby to testifie our thankefulnesse unto him, as Za­cheus did. Thirdly, in our contri­butions Luk. 19. to have respect unto the maintenance and advancement [Page 253] of Christian religion, which tea­cheth us that wee must visite the Jam. 1. 27. fatherlesse, and widdowes in their affliction. Fourthly, to aime at Gods glory in these and all our other actions, we must do good workes that others may see the Matth. 5. 16. light of them, and so glorifie our Father which is in Heaven. Fifthly, to deliver our almes with a Christian admonition and ex­hortation unto pietie, new obe­dience, equitie, sobrietie, &c. to encourage those whom we finde already well-disposed, to seeke their reformation who are re­fractorie and perverse in their courses: Thus shall wee bee double-Charitable, spiritually to their soules, and corporally to their bodies. There bee many gracelesse wretches, who like beasts care onely for their bellies (as if they had but sensitive soules onely) and cannot endure that we should do them so much good as to instruct and chate­chize [Page 254] them. These wee must most pitty, because their case is most lamentable, they are in a purgatory here already, and without unfained repentance their next step will be into hell. What a happy and glorious worke would it be, if by our good words and charitable workes, we could pull one such helples soule out of his spirituall misery and thraldome, this were indeed a piece of superlatiue and transcendent charity.

13. And lastly, we must re­member to give constantly, wee Gal. 6. 9. Eccl. 11. 6. must not pull backe our shoul­ders from the yoke, nor grow wearyof well doing: in the mor­ning we must sow our seed, and in the evening not pull backe our hand from the rising of the Sun of our life, till the naturall expi­ration and going downe of the same. As long as there are poore to be relieved, and goods to be communicated, so long must we [Page 255] still exercise our bounty and li­berality, Mat. 26. 11. for according to Christs prediction, the poore wee shall alwayes have with us, as long as the world endureth, therefore noe hope of any intermission, or cessation from shewing mercy. As God is alwayes helping us, so should wee our helpelesse bre­thren, Job. 31. 18. Job was addicted to workes of mercy from his youth Act. 6. 1. up, he never eate his morsells a­lone, but divided a portion to the fatherlesse and the widdow. Among the primitive Christians there was a dayly ministration to the wants and necessities of the poore, how then can wee hope or desire to be ever exemp­ted from the performance of this duty? A Christian must resem­ble the Sunne in the firmament, ever shine, be ever ful of the light of good workes: And as the Sun if the skie be cleare, seemes most glorious and beautifull at his setting, so should Gods faithfull [Page 256] sonnes and servants be most re­splendent in grace and goodnes, and the workes of charity when they are old, as it were a dying and drawing apace to their long home the grave.

CHAP. XIIII. When to give.

TO every thing there is a season, and a Eccl. 3. 1. 17. time to every pur­pose, and for every worke under the heaven, and every thing is beautifull onely in its time, and therefore fit is it, that wee should observe the signes and nature of the times, the occurrences, and accidents, misfortunes, and disasters of o­ther men, that so we may not let slip any seasons or opportu­nities of doing good: the time [Page 257] of our life, while we have a tem­porall being, the time of our wealth, while we have worldly abilities, is the onely and best time to discharge our duties of charitie, and to set our selves to every good worke: the righte­ous Psal. 37. 26. man (saith the Psalmist) is e­ver mercifull, he never thinks it unfit or unseasonable to do good or shew mercie: but wee are more specially to give at these observable times.

1. Upon the Lords day, ac­cording 1 Cor. 16. 2. to the Apostles prescrip­tion and ordination, and that Act. 3. 4. 6. 7. for the reasons before alleadged.

2. When accidently wee meete with seasonable occasions Luk. 10. 33. of bountifulnesse, as Peter and John did, and the good Samari­tane, we may not suffer any son or daughter of Adam to perish through our neglect and hard­heartednesse, if we can support them, be they never soe unwor­thy of themselves, be they of ne­ver [Page 258] so unworthy of themselves, of never so dogged disposition, and most abhorred conversati­on, we have incitement from a reverend divine, so to do. Vpon Bolt. gener. directions of walk. p. 258. point of perishing doe good unto the common state of humanity, for in so doing, thou relievest not his no­toriousnesse, but his nature.

3. When we heare where true neede is, where Lazarus takes up his lodging, & now and then, wee should visite the sicke and distressed, that we might so take the better notice of their wants, and by our pittifull eyes be the sooner induced to commiserate and relieve them. Such merci­full visiters are sure of a reward at the last day.

4. When the needy cry and call Mat. 25. 36 unto us for refreshment, and con­solation, it is a fearefull and dan­gerous thing to be a deafe adder either not to heare the charmes of the word, or the pittifull cla­mours of the needy: who so stop­peth [Page 259] his eares (saith Solomon) at the cry of the poore, he also shal cry Pro. 21. 13. himselfe, but shall not be heard.

5. When we have reaped our Lev. 19. 10. & 23. 22. corne, gathered in our harvest, and filled our store-houses with the plenty of Gods earthly bles­sings.

6. When we have prosperously Deut. 24. 20. 21. Num. 31. 48. 50. undertaken and finished some bu­sinesses in our callings, which the Lord hath blessed, and made gainefull unto us, we do too often sacrifice to our owne nets, and say secretly with our selves by my owne wit, and the strength of mine owne arme, have I brought this and this to passe, my power and the might of my hand hath gotten me this wealth But we should remember the Lord our God, that it is he that giveth us power to get wealth. Deut. 8. 18. Therefore it gteatly concernes us to employ some part of that substance to his glory, which wee so freely received from his [Page 260] hand of bounty and liberality.

7. When a great and a good man is made poore by the hand of God, and standes in need of some borrowed ayde and as­sistance, to raise him up againe, Jobs brethren and acquaintance did not onely bemoane his case and dejected condition, & com­fort him with good words one­ly, but their compassion was reall as well as verball, they helped him with their hand, as well as pittied him with their hearts, ev­ery man gave him a piece of mony Job. 42. 11. and every one an earering of gold.

8. Upon solemne dayes of pub­like rejoycing and thanksgiving unto God for some memorable deliverance from eminent dan­gers, bloody persecutions, or any other grievous calamities. The Jewes instituted the feast of Pu­rim, as a day of gladnesse, exul­tation and thanksgiving for their happy deliverance from Ha­mans conspiracy, and on this day [Page 261] did they send portions one to an­other Esther. 9. 19. 22. and gave gifts to the poore. And we of this kingdome have as great reason to celebrate and observe for ever the fifth of No­vember after the same manner in remembrance of that miracu­lous deliverance of our king and state, from that diabolicall, infer­nall, hell-bred (I cannot give it names bad enough) machivili­an popish gun-powder treason.

9. Upon dayes of fasting, and Mat. 6. Act. 10. 20. humiliation either private or publike: our Saviour Christ doth joyne fasting and prayer and almes together in precept, so must we joyne them together like Cornelius in practice. Acci­piat esuriens Christus, quod jeju­nans Austin de temp. ser, 157. minus accipit Christianus. we must at the least give so much unto the poore as we do spare, and otherwise would have spent in our owne diet: that is but a covetous and a miserable fast, when men pinch their bellies [Page 262] and reserve for themselves, what they have saved that day, this is the way to grow rich in the world, not towards God: There­fore if any at any time afflict their bodies with fasting, and never refresh the poore Christi­ans with their almes and libera­lity, their pretended devotion is worth nothing.

10. When wee receive the holy Sacraments and are invited to the Supper of the Lord, to strengthen and refresh our soules with that pretious food, the body and blood of Christ, (me thinks) we should labour then to shew our selves merci­full to others, when we hope to finde God mercifull unto our selves at this time to give, was the; practice in the Apostles dayes, in the dayes of the anci­ent Fathers. It is the use in all re­formed churches, at this day, and with many congregations in our Church.

[Page 263]12, When the Ministers of God upon good occasions & op­portunities, exhort their hearers to some charitable good workes. As it is a pastors duty to charge Gal. 2. 10. 1 Tim. 6. 17. 18. Tit. 3. 8. 14. 2 Cor. 8 & 9. Heb. 13. 17. the rich to be mercifull and rea­dy to distribute: soe it is the peoples part to practice as rea­dily what they heare, and like the Macedonians and Corinthi­ans to obey their teachers, and to submit unto their exhorta­tions.

13. In times of dearth and scarcitie: This was the practice of the primitive Christians, when Agabus had once fore­told them of a great dearth that Act. 11. 28. should be throughout all the world, presently the disciples of of Antioch, every man accor­ding to his abilitie determined to send reliefe unto the brethren that dwelt in Judea, which also they did and sent it to the Elders by the hands of Paul and Bar­nabas. Our English martyr M ^r [Page 264] Rogers pinched his owne belly that he might minister some re­freshment unto those that were in extreame poverty, holy Brad­ford sold his chaines, rings and Jewels in time of scarcitie to re­lieue the needy and distressed Christians. It were to be wish­ed, that all great ones who are eminent in wealth or authority, would tread in these mens steps, and reach forth their helping hands to support the poore, and needy in all times of dearth and scarcitie. Let them take good Nehemiah for a patterne, hee Nehe. 5. 7. tooke the calamities and grie­vances of his brethren so to heart that he rebuked the nobles and rulers for their sakes, re­proved them of usury, and ex­action and hard dealing to­wards their brethren, and he re­mitted, and abated much of his owne allowance, that he might be the more liberall and boun­tifull to the poore people lately [Page 265] returned out of captivity. Some men take the advantage of such disasterous times, they then make their best market by re­ceiving of pawnes, buying livings and lands at a low rate, by hor­rible exactions, and cruell dea­lings, these play the canniballs, indeed, they lay more weight to their already intolerable bur­then of woe and misery, they af­flict the afflicted, and instead of lifting them out of the ditch, they goe about to cut their throates, and to rid them quick­ly out of their paine and misery. Lastly, wee should be ready to give to the poore ( when our rates come to be paid) without grudg­ing, suit of law, or any manner of reluctation: as good not give at all as unwillingly and chur­lishly, when a pittance to the poore is perforce wrung out of thy glewy fingers, tis a compul­sory payment, not an act of mer­cy or charitable contribution.

CHAP. XV. How much to give.

ALbeit Humane lawes and con­stitutions doe ordain & com­mand, that publike rates bee made in all parishes for the maintainance of the poore, and so hereby ma­ny are necessitated and infor­ced according to their knowne abilities to contribute some­thing, who otherwise through their hard-heartednesse would doe just nothing at all; And al­though God likewise in works of pietie, rated his people Israel, Exod. 30. 12. 15. 16. Numb. 18. 18. & 15. & 18. to bee liberall in some cases, as ( viz.) for the attonement of mens soules, for the maintai­nance of divine worship of the [Page 267] Levites and Priests, who served at the Altar, yet never was there such compulsive rules set downe by God to be observed in works of Charity, either under the Law, or under the Gospell.

Tis to hard a matter, and be­yond the power and wisdome of any one man to proportionate other mens almes, to determine of the quantitie and measure of their bounty and to prescribe any certaine rules in this case: for herein the Scripture is silent, and doth not particularize any. Circumstances may so vary and alter, that one rule, will not hold for all; most mens estates are very different, so are the ob­jects of Charity: As all are not alike rich, so neither are all alike poore; And againe all Charita­ble actions and good workes are not of like necessity; There­fore wee will not presume to tye or oblige mens consciences to strict Canons in matters so dif­ferent [Page 268] and undetermined. It will not be amisse neverthelesse, to commend unto your considera­tions, such generall directions as these.

1. We ought to give as wee are able (according to the pre­cept of our Saviour CHRIST) Luk. 11. 41. Give (saith he) of that which you have, that is, (according to the Marginall translation) as you are able. This was the practise of the primitive Disciples, they re­solved and determined to relieve Act. 11. 29. the poore Saints after their pow­er and abilities. Some have par­ted with much as Cornelius, some have given halfe of their estates as Zacheus did, and one S ^r Thomas Offley who gave halfe of his estate and two hundred pounds out of the other halfe, left unto his sonne, to be bestow­ed by his executors in charitable workes: Some have sold all, and given all as Barnabas, the poore Widdow and many o­thers [Page 269] and some in our moderne times have given a tenth, wee 2 Cor. 9. 7. want not instances hereof, no not in these our present dayes: every one is to give, as God shall move him, and according as he purposeth in his heart. 1 Cor. 16. 2.

2. We must give as God hath prospered us. As hee goeth be­fore us, so must we follow after; our benevolence to others must be according to his benediction to our selves, wee must observe his hand towards us, and so pro­ceede in our Charity towards our neighbours: our measure to others must be as he metes unto us, of his little wee must give a Act. 10. 2. Mark. 12. 41. little, of his abundance, a great deale: where much is given, much is expected and required againe: Here is no exaction at all to repay back a little pittance out of that great portion which was freely and undeservedly collated on us by Gods bounti­full hand, there cannot be a more [Page 270] reasonable request, or a more ea­sie way of retribution than this, to give according as God hath prospered us.

3. Wee must give in such a measure as our poore brethrens present necessities shall require, and wee our selves would in their cases expect from the hands of those that should bee of our owne now flourishing Matth. 7. 12. ranke and station: doe we must unto others, as we would others should doe unto us: as there­fore we would (were we in La­zarus his case) begge and re­quire some crummes of comfort from Dives his Table, so let us remember in our dayes of wealth and plenty to give the poore a taste of our dainties, a share of our abundance.

4. Wee must (without all controversie) give so much unto hungry and naked Christians, as we are well able, and willingly content to expend profusely in [Page 271] Gaming, Dicing, upon Hawkes, Horses and Hounds, or any o­ther posting pleasures, and fugi­tive pastimes. Let no man call this assertion into question, for it is a principle so cleare and un­questionable, that no man of un­derstanding and master of his owne wits, except hee be noto­riously shamelesse, can have the face to deny it; For is it not a thing altogether very incongru­ous and unreasonable, that a company of filthy Ravens, and tamed Eagles should devour Gods portion, and starve the poore? Or that a nasty kennell of stinking Curres should bee preferred before the Blessed members of Jesus Christ? I could wish, that these great Masters of pleasures would re­member the right honorable practice of a truly Noble man, who when a friend of his com­ming to him, and after other complements betwixt them, de­sired [Page 272] to see his Hounds, after dinner carrying him into a D ^r Mayer exp. on Jar. pa. 367. roome, where were many poore people relieved, telling him that these were the hounds where­with he did hunt after the king­dome of heaven.

5. Wee must ever give soe much as may evidence and de­monstrate, Pro. 3. 9. first, the power of re­ligion, and our conscionable care to honour God with that sub­stance which wee have received from him. 2. The invisible pittie, and melting compassion of our hearts towards the needy. 3. Our love and gratitude to God for the plentifull effusion and colla­tion of his earthly blessings upon us. 4. Our trustinesse and fide­lity in the using, managing, and imployment of those temporall talents which he lent us, to his glory and our neighbours good. 5. Our faith and stedfast rely­ance upon his promises, which hee hath faithfully made unto [Page 273] all compassionate and charita­bly minded persons. 6. Our contempt and detestation of the world and the perishing pelfe thereof, that our hearts are not nailed and inseparably glued to earth and earthly things. 7. Our propensitie and willingnesse to contribute according to our a­bilities, 2 Cor. 8. 3. and our hope and expec­tation of that unvaluable reward and recompence which is pre­pared for, and shall one day crowne the heads of all those that by their mercifulnesse and brotherly kindnesse, have laid up a good foundation against 1 Tim. 6. 19. Job. 31. Psal. 41. 1. 3. Deut. 15. 10 Psal. 37. 26. & 41. 13. the life to come, that they may hold on eternall life. Lastly, wee must be so liberall in giving, that thence we may sucke some joy and comfort unto our soules, which (if we be truely bounti­full) wee shall most certainely reape at Gods hand, comfort in afflictions, comfort in sicknes, comfort in the works and ope­rations [Page 274] of our hands, comfort in the hope of Gods blessing upon our children and posterity, comfort against enemies, com­fort against death, when wee shall rest from our labours, and our good workes will follow us, Rev. 14. 13. Jam. 2. 13. Mat. 25. lastly, unutterable comfort, and consolation against, and in the day of judgement,

CHAP. XVI. Of the ends of giving and how true hearted Nathanaels differ in their charity from rotten-hearted worldlings.

OF all the circumstan­ces which concurre to a good action, the end is the most prin­pall and chiefly observable, this is a generall rule, Exitus acta [Page 275] probat, the end tryes the busi­nesse; either makes or marres the action which is undertaken, wherefore before wee set our selves to any good worke, wee must specially looke to the end, that it be answereable in good­nesse to all the precedent circum­stances. For if we faile herein, let the whole action be carryed never so fairely in the eyes of men, be cloathed with never so goodly a shew, and glorious outside, yet in respect of accep­tation with God, or true comfort to the party, it is no better then the cutting off a dogs neck. The maine ends which all true­ly religious Christians are to ayme at, are such as these.

1. They set before their eyes Mat. 5. 16. 1 Pet. 2. 12. principally that universall ayme and ultimate end of all our acti­ons and enterprises, Gods glory, not their owne private honour and reputation, as too too ma­ny do, who were never acquain­ted [Page 276] with a pure and undefiled religion, but ever meere stran­gers to the life of saving faith, and the power of true godlines.

2. They are open-handed to the poore, and bountifull some­times to the utmost of their power, or beyond their abilities, to testifie their sincere and unfei­ned obedience unto the precepts of the Lord, whom, like blessed David, they set alwaies before Psal. 16. 9. their eyes, and to whom they have ever respect in all their workes. Worldly-minded men have never such an ayme in any of their distributions, for how is it possible, that they should give vnto the poore in testimony of their subjection and obedience unto Gods will, whose whole life is nothing else but a perpe­tuall rebellion and continuall trade of sinning against his sa­cred Majestie?

3. Another scope, that they have in their almes-giving, is to [Page 277] oppose the malice of malignant 1 Pet. 2. 5. & 3. 16. slanderers, to put to silence the ignorance of foolish men, and by their well doing, to make them ashamed, who falsely accuse their good conversations in Christ. There is a conviction by good workes, as well as by good words, and there is indeed, no better argument to stoppe the mouthes of the enemies of the Gospell then this, to non-plus them by good works,

4. To provoke one another to love, and to good works, and by the heate and forwardnesse Heb. 10. 24. of their zeale to inflame others to the performance of the same actions, thus were the Macedo­nians 2 Cor. 9. 2. incited and provoked by the practices of the Saints which 1 Thes. 5. 19. dwelt in Achaia, and they like­wise with the examples of the Macedonians, as wee must not quench the spirit in our selves, so must we, as farre as in us lieth, be provokers, and enflamers of [Page 278] the hearts of others unto good­nesse, and not labour, as some do, to cast water upon the al­ready dying sparkes of zeale in some, by questioning the war­rantablenesse of so unquestiona­ble and Apostolicall courses, Sanderson ser. There is no truth wee know so 1 Cor. 16. 2. happily innocent, as to maintaine it selfe free from calumny and misinterpretation: but yet that laying aside weekely is an ex­cellent preparative unto charity, no man can deny. And there­fore if any assault & oppose this with their fleshly reasonings, and sophisticall cauillations, a man may probably conjecture, that covetousnesse is the cause of this their hot contention, and Iam perswaded their conscien­ces do remonstrate and secretly tell them, that they are so li­berall in their tongues, that they may spare their purses.

5. To supply the wants, re­fresh the bowels, and make glad [Page 279] the hearts of the poore, who by the experiment of their ministra­tion, will glorifie God for their professed subjection unto the Gospell of Christ, and returne abundant thanksgiving unto his 2 Cor. 9. 12 13. goodnesse for their liberall di­stributions unto them, and unto all men.

6. To exhilarate and rejoyce the hearts of such faithfull and laborious Ministers, who like S. Paul, with all possible industry and carefulnesse, endeavour to lead their flockes in the paths of righteousnesse, and to stirre up their hearers unto charitie and good workes. For it cannot be, but a matter of great joy and consolation unto all consciona­ble and truly charitable Pastors, when they shall see the bowels of the Saints refreshed by their Phil. 7. Philemons, for whom they thanke God, and cause others 2 Cor. 9. 11 so to doe. But some are so farre from this pious resolution, Hea­venly [Page 280] temper, and sanctified dis­position, that like wicked wret­ches, they will be utterly averse from the practise of this Grace, upon set purpose onely to crosse, vexe, and disquiet their Mini­sters, who are sent for none o­ther end than to save them, and to snatch them out of the paw of Satan, and the Hell of sinne.

7. To testifie to their consci­ences, and to give good satisfa­ction to their owne soules, that they are not cozened with cop­per in stead of pure gold, that their other graces are not coun­terfeite, but unfained, superna­turall, and the true and undoub­ted worke and gifts of the Ho­ly Ghost. Hee that is hardly perswaded to the exercise of charitie, hath just cause to feare, that he hath no sparkes of saving grace, as yet resident and inha­biting within his iron sides; but if thou canst once make it evi­dent unto thy owne soule, that [Page 281] certainely thou bearest in thy bosome a melting and compassi­onate heart, that thou art furni­shed, and happily crowned with that perfect and royall grace: Why then, thou maist without any fallacie conclude, that thy faith is unfeyned, thy heart pure, thy hope strong and unmoove­able, thy state and condition un­doubtedly a state of salvation, for by this we know we are translated 1 John 3. 14. from death to life, because we love the brethren.

Thus you see the regenerate and truely religious Christians have a right aime and end in all their actions and works of mer­cy, betwixt whom and the worldlings there is a very wide and vaste difference, and that in many respects.

1. They differ in the causes, the actuall contributions of the godly are derived and proceede ever from a pure heart, good conscience, saith unfeyned, and [Page 282] the secret and invisible operati­ons 1. Tim. 1. 5. of the spirit, all which the carnall and naturall man wants, and (without Gods great mercy) is never like to have.

2. They differ in the matter, for the one gives de proprio of that which is his owne, which by his owne industrie and Gods blessing he hath lawfully gotten Ʋnde habe­at quaerit Nemo sed oportet ha­bere. or was by way of donation free­ly conferred and bestowed upon him: the other never regards how hee comes by that he hath, whether Jure aut Injuria, by right or wrong, by hooke or crooke (as they say) he cares not so hee may seeme charitable in giving.

3. They differ in the manner of giving, the one doth it with a free heart, & cheerfull spirit, libe­rally, readily, religiously, conscio­nably & constantly, &c. and that in any state and condition what­soever, in his penury and medi­ocritie, as well as in his abun­dance [Page 283] and superfluitie, ever to the utmost of his abilitie, and sometimes beyond his power in case of extremitie, many times prevents the poore with his almes, communicateth to their necessities before he be importu­ned or solicited, yea, sometime before his owne turne be served. But on the contrary, the cove­tous worldling is a very hold fast of his earthly treasures, he spares more then needeth, gives onely in his plentie and abundance, sel­dome in his mediocritie, never in his povertie, distributes like­wise but by starts, when the fit takes him, or when hee is in such a good moode (as they say.)

4. They differ much in the time, the one gives seasonablely and most in his time of life: the other for the most part unseaso­nably, and most at his death, when hee can keepe his wealth Sero medi­cina para­tur. no longer. The one helps and abates the disease at the first [Page 284] comming, the other suffers the miseries of the poore to rankle and grow incureable, and then at his death he thinks to provide a playster, that will cure all his sinnes, and their maladies and soares.

5. There is a difference both in the qualitie, and quantitie of the gift: the one gives bounti­fully, that which is good, whol­some, profitable, salutiferous, and fit for a rich man to give, and poore Christians to receive: The other gives sparingly the base re­fuse, and unedible reliqu's, which if not cast upon the poor, should be given unto the dogs.

6. They differ in the object, in the latitude and extent there­of; The one is a benefactor un­to all enemies and friendes, to aged, creeples, the laborious poore, all sorts of needy and di­stressed people, but more princi­pally to those whom hee knows to bee pious and religious. But [Page 285] the worldling giveth eitherhand over head, to the sturdie rogue, as soone, as to the truly distressed Lazarus, or to such as have some relation unto, or dependance upon him, or either have, or shall, some way or other, worke it out, and well deserve it: Hee no more respects the members of Christ, than the limbes of Sa­tan, and though you may finde him sometimes liberall to his friends, yet never so to his ene­mies.

Lastly, they differ in the end; The godly have ever in their eye Gods Glory, and the advance­ment of true religiō, as you have heard before mentioned: but the unregenerate and carnall mans ends are onely worldly, and fleshly; some hunt after popular applause, and reputation in the Matth. 6. world, as Hypocrites doe; some aime at merit, the expiation of the guilt of sinne, meritorious acquisition of life everlasting, as [Page 286] the super-arrogant Papists doe: the naturall and unrenewed man never sets his eye upon the right end, and therefore no marvell, if he ever misse his marke, and give to no purpose.

CHAP. XVII. How to maintaine good works.

ITs not enough to be­ginne to do well, we must persevere, or else it had been bet­ter never to have begunne: so in the trade of Almes-giving, we must not onely learne to doe good workes; but also to main­taine them, as we are counselled, or rather commanded by the Apostle, Tit. 3. 8. 14.

Now there be two principall things to be observed before we can be carefull to maintain good works.

1. We must labour to pre­vent all the occasions and causes of want and penurie in our selves and the diminution or over­throw of our owne estates. The causes hereof most frequently are such as these.

1. Foolishnesse and an incor­rigible stupiditie of minde, for a man that hath no braines to dis­pose and order his affaires with discretion, will soone spend up his treasure, and bring quickely his Noble to nine pence (as they say) and his nine pence to no­thing: Prov. 21. 20 & 13. 23. There is (saith Salomon) that is destroied for want of judge­ment.

2. Prodigalitie, which is an immoderate profusion and ex­cessive spending of a mans sub­stance in pleasures, or pastimes, or any other not necessary things without any due observation of those circumstances which are requisite to every morally libe­rall action. This is a devouring [Page 288] vice and will in a moment eat up a Dives his faire and unlimited estate. And therefore tis thus truely described by the morall [...]. Arist. Eth. lib. 4. Philosopher, Prodigalitie is nothing else but the corruption of a mans substance, and the de­struction of himselfe.

3. Gluttonie and drunkennesse the two unsatiable and hungrie Harpyes that in these intempe­rate times prey upon and devour the soules and bodies, livings, and lands of many men in this kingdome: Hee that wilfully wallowes in the stinking mud of of these swinish sinnes, he is not onely going downe apace to the Lake of Brimstone, but he may bee thought to bee as good as there already; if S. Ebrietas est quasi in­ferni Pu­teus. de Temp. Serm. 231. Austines words will goe currant, who dares to compare drunkennesse to the very pit of Hell. Neither will these two evils onely enda­mage the soule, but also quickly ruinate a mans house and poste­ritie, [Page 289] for saith the wise man, the Drunkard and the Glutton (they be two brethren and the naturall sonnes of Belial) shall come to poverty.

4. Love of sports, gaming, and pastimes, these bee the insensible wasters of a mans wealth and earthly treasures: and this is a most undeniable truth, Hee that loveth pleasures shall bee a poore man, Prov. 21. 17.

5. Idlenesse, which is the rust and canker of the soule, the devils Cushion, pillow and chiefe reposall, the tide-time of temptation, (as tis described by a reverend Bolton. Gen. direct. pa. 70. Di­vine) he, that is troubled with this sinne, hath little hope to be rich either in Spirituall or temporall things. Beleeve it, he that dea­leth Pro. 10. 4. Pro. 6. 11. & 23. 21. Pro. 29. 3 & 5. 10. & 6. 26. with a slacke hand becom­meth poore, and upon the slug­gard, sleepy, and lazie drone po­verty shall come as oue that tra­vaileth and want as an armed [Page 290] man: and this will bee the top of his honour he shall be cloathed with ragges.

6. Companying with harlots, and frequenting the houses of strang women, for all haunters of such filthy nurceries doe spend their life, blood, marrow, strength health, wealth, and labours in the house of strangers, and they shall be brought to a morsell of bread, as we know the Prodigall sonne was.

7. Hastinesse and precipitancie Prov. 21. 5. in a mans wayes and courses: The thoughts of the hastie tend only to want; Tis a good Memo­randum of a humane Writer, festina lentè: doe nothing rash­ly, and with a violent and incon­siderate spirit: Quod cito fit, pe­rit hoc cito, sat cito, sat bene quod fit: That is done soone enough which is done well enough, things soone done most com­monly are ill done: I am sure goods soone gotten, are soone [Page 291] gonne, so saith Salomon, He that Pro. 28. 22. & 20. 21. maketh hast to bee rich bringeth poverty in the end, and that inhe­ritance which is speedily gotten together in the beginning, shall not be blessed in the end.

8. Unconscionable purchases, Prov. 21. 6. & 13. 11. & 22. 16. secret rapines, and unlawfull ac­quisitions of a mans substance, by lying, oppression, deceit, cozenage, usury, unjust gaine, fraudulent undermining, or any other covetous tricks. The Apo­stle 1 Thes. 4. 6. tels us, that the Lord is the auenger of all such foxes and woulfes, who suck the blood of Prov. 28. 8. poore Christians, and such an estate certainely shall bee dimi­minished, and reduced unto no­thing.

Wherefore let us beware of these forenamed vices, as so ma­ny cankers, caterpillars, and un­visible moathes, which will in­sensibly consume & eate up our outward estates: Let us accept & embrace this premonition and [Page 292] good advise, for he that refuseth Pro. 13. 18. 25. & 14. 11. 11. instruction shall bee clothed with shame, his house shall bee over­throwne, and povertie and con­fusion shall come upon him.

2. For the maintainance of good works, wee must walke in such a way, and take such a course, as may enable us there­unto.

1. We must live in some cal­ling, honest trade and setled course of life, wherein wee may employ our gifts and time and strength for our owne and the common good: Brethren (saith the Apostle) let every man wher­in 1 Cor. 7. 24. hee is called therein abide with God: the precept is imperative and universall, none may bee ex­empted, but all must make choise of some particular calling wherein to wrlke; There many reasons to move us to this dutie: one of the chiefest of all is, the maintainance of good Workes: Let ours learne to mainetaine [Page 293] good Workes: (that is, according Tit. 3. 14. to the Marginall reading of the Text) let ours professe honest Trades, as if they were the best and onely meanes, to uphold good works: Life must be pre­served, families maintained, the poore releeved, and this cannot be done without bread, for that is the staffe of life, and bread can­not be gotten (saith an excellent Mr Saun­dersons ser. 4. ad pop. 373. Divine) but in a lawfull vocati­on. Tell me, did you ever reade of any holy man in the Scrip­tures, that lived without a cal­ling? I am sure there was never any but made conscience of this duty, which was imposed by God upon Adam, and all his posterity, in these words, in the sweat of thy brewes shalt thou Gen. 3. 19. eate bread.

2. As we must have a Cal­ling, wherein to walke, so must wee labour, and with all dili­gence abide in that calling, wee must not worke perfunctorily, [Page 294] or by starts (as many Taske­labourers doe) but constantly, Psal. 104. 23. Eccles. 9. 10. and with all our might, neither may wee imploy our wits, and time, and strength in what wee please, but onely in those things Eph. 4. 28. which be good and lawfull, (so saith Saint Paul) Let him that stole, stéale no more, but rather let him labour, working with his hands the things which is good. The Theefe workes with his hands, perhaps as hard as any somtimes, but the thing is ever evill hee goes about: Therefore that is an ungodly and wicked working, and no way tolerable; the labour which the Apostle requires from us, (be it either of the browes, or of the braine) Prov. 10. 4. & 14 23. & 13. 4. 11. must be sanctified and imployd about good things, and such di­ligence and industrie with Gods blessing maketh rich, herein is much profit, and by it shall a man be made fat.

3. One maine end of all our [Page 295] civill actions, politicall imploy­ments, or corporeall endeavours in our particular callings, must be, to give to the poore, Eph. 4. 28. This is to labour to main­taine good works, a thing which very few in their paines-taking, seldome, or never dreame of. Our Apostle doth not onely teach us this dutie by precept, but also by his owne example; he labored with his owne hands, that he might have whereof to minister to his owne and others necessities, Act. 20. 34.

4. Wee must order our Af­faires Psal. 112. 5. with discretion, this is a practise which right well be­comes a gracious, good, and mercifull man, and very much enableth him to the constant performance of Pietie, Pitie, and compassion.

5. We must be carefull and provident, for you must know there is a moderate and christi­an providence, as well as an irre­ligious Prov. 27. 23 [Page 296] carking, and immoderate carefulnesse; we must looke di­ligently John. 6. 12. to all our flockes and heards, and gather up all the fragments, that nothing be lost, and this is a passage that plea­seth the worldlings to the heart: for this they will do fast enough of their owne accord without any bidding, for their owne pro­fits sake, or out of a greedy de­sire and ambition to rise and to grow rich in the world. But it is not so with the Godly, the seri­ous and sober Christian, hee walkes in his calling, plies his businesse, improves his time, wit, wealth, and state, because God so commands him, and princi­pally for this end, that he might be the more liberall and able to maintaine good works.

6. Wee must devise liberall things, be as politike to finde out good workes and enterprizes, as Machiavillians are to invent mischiefe, and contrive villanies. [Page 297] As men commonly cast about, how they may thrive and pros­per in their ordinarie courses, so ought we to plot and devise with our selves, what might bee the wisest and most convenient way for us to maintaine good works and to thrive in this Heavenly trade of Almes-giving.

7. Wee must bee zealous of Tit. 2. 14. good works, as all the redeemed and peculiar people of Christ are. We should affect such holy practises above any temporary felicities; take a great deale of Spirituall joy and pleasure in multiplying our Almes-deeds, in laying a strong and unmoveable foundation against the life to come: wee should bee moved with a pious wrath and indigna­tion against our owne slacke­nesse, backewardnesse, and o­ther mens hardnesse of heart, and also with an inward griefe for the same.

Lastly, we must first seeke the [Page 298] Kingdome of God and the righ­teousnesse thereof, first we must thirst after saving knowledge, and spirituall understanding, la­bour to abound in the worke of the Lord, and to hoard up grace: then we shall not neede to feare the want of any temporall and earthly blessing, but all necessa­ries (according to the promise) Mat. 6. 33. for this life, shall be added unto, and cast upon us. Though wee may sometimes be driven to ex­tremitie like Job, or fall into some seeming (but not reall) outward miseries, yet we Psal. 34. 9. 10. shall never want any thing that is good. Gold sometimes proves to bee pernicious, and no better than ranke poison to mens soules, and God in his mercy therefore takes it away from his children: ful­nesse of bread, and abundance of his blessings sometimes pro­voke men unto Lust, and the execution of uncleannesse and many filthie villanies; therefore [Page 299] the Lord sometimes gives them not to his servants, but diets them like Lazarus, that they might not surfet, abuse the creature, or dishonour the Creator: How­ever it may sometimes goe hard (alwayes yet well enough) with some of Gods people in respect of their outward condition. I am sure there are many faire pro­mises of earthly blessings made in the Scriptures to those that feare the Lord: Those that re­turne to the Almightie, that love him, and keepe his Commande­ments, they shall inherit substance Prov. 8. 21. Job. 22. 24. the Lord will fill up their trea­sures, nay, they shall lay up gold as dust, and the gold of Ophir as the stones of the brooks: So then we see, where to beginne; first, wee must labour to bee rich to­wards God, so shall wee be sure (if it stand with Gods Glorie, and our good) to bee rich in worldly goods, and rich also in good works: If we well observe [Page 300] these premised rules and directi­ons, we shall undoubtedly learne to maintaine works of mercy for necessarie and profitable uses.

CHAP. XVIII. Of the various kindes of good workes, and wherein parti­cularly they consist, and heere a word or two of the works of Moralitie, and of the works of Pietie at large.

FOr the clearer insight into the present point, we will reduce all ver­tuous actions and good workes (which in their individuals bee innumerable) unto these heads and species.

1. There are works of mo­rality (as viz.) civill education, and religious training up of chil­dren [Page 301] humble subjection to the Tim. 5. 10. Tit. 3. 1. Rom. 13. 1. 2. 3. Tit. 3. 14. Eph. 4. 12. Phil. 2. 30. authoritie of higher powers, the fruits and passages of a blame­lesse life, and unreproveable con­versation, profession of, and di­ligent labouring in an honest trade or calling, the Magistrates seasonable execution of justice, restitution of ill gotten goods, paying of every one his owne, speaking the truth, and such o­ther actions and works of equi­tie, honestie, and veritie. If we be deficient in these morall du­ties, there will bee no hope or possibilitie of acceptation for any of our other good workes: If herein we faile, there can nei­ther bee any shew or forme, (much lesse any power) of pietie, nor any life in our charitie and liberalitie.

2. There are works of Pie­tie, which directly tend to the worship of God, the advance­ment of Religion, the furthe­rance of the Ministery of the [Page 302] Word, the salvation of mens soules, and the edifying of the body of Christ, and these we are in the first place to embrace and practice.

1. Our blessed Saviour tooke this course and observ'd this me­thod in his bountifulnesse and tender compassions: First, hee tooke pittie upon mens soules, Math. 4. 23 24. & 5. 36. before he medled with their bo­dies, hee first taught them, then he healed them, preached unto them, then fed them with the miraculous loaves, he entred in­to Zacheus his heart, before he went into his house, and opened the eyes of Bartimeus his under­standing, before he touched the eyes of his bodie. Secondly, he commanded his Disciples and Matth. 6. 33. followers to seek spirituall things before corporall, Heavenly trea­sures before earthly toyes and trifles. Thirdly, hee rebuked the fleshly hearers of the Word, who were carefull onely of their [Page 303] lies, and charged them to hun­ger John 6. 26. 27. after the bread of life, to la­bour, not for the meat that pe­risheth, but for that meat which endureth unto everlasting life. Fourthly, the first prayer and petition he commanded his dis­ciples Math. 9. 38 to present unto his father was this, that he would be plea­sed to send forth labourers into his Harvest: so tenderly did he regard the welfare of the peo­ples soules. Fifthly, hee com­mends Luk. 10. 40. 42. and highly prefers Ma­ries choise for the soule, before Marthaes care for the body. Let us remember then to follow the example, practice, and advice of our blessed Saviour; let us bee sure to watch over our owne, and others soules, and in a second place over our and their bodies. The one is but the dutie of hu­manitie, the other the most ex­cellent and noble worke of chri­stianitie.

For, 1. In these our spirituall [Page 304] Almes-deeds, the object of our compassion is most illustrious mans immortall soule. 2. The worke of mercy the more noble and transcendent by how much it is the more heavenly and su­pernaturall. 3. It ever proceeds from an illuminated understan­ding, and a spiritualized heart. that considers on, and is sensible of a mans spirituall misery: Ma­ny covetous earth-wormes are ready to give to the distressed bodies of the poore, but they never entertaine such a thought as to succour and refresh their Amos. 8. 11. 12. languishing and hungerstarved soules. 4. The famine of the soule is a farre more fearefull plague, then the famine of the body, and therefore it is a more Melius est animam semper vi­ctur ā verbo vitae resice­re, quam ventrem moriturae carnis ter­reno pane satiare. Greg. noble and honourable action to feed the soule with the word, then the body with bread. Elee­mosyna cordis multo major, quàm Eleemosyna corporis, the bounty of the heart is farre greater, then [Page 305] the liberality of the hand. A Turke may refresh me with the one, but none but a good christi­an Luke. 16. We confesse tis but a pa­rable, yet it evidently denotes un­to us the u­niversall confusion both of soule and body of eve­ry unchari­table glut­ton. can or will comfort mee with the other. 5. I must let thē know that though the body be never so well cared for and looked un­to, yet if the soule pine away through spirituall hunger, the body though never so well fat­ted, is like also to perish. * Dives was not in hell in his soule only, but as the whole man did sin, so the whole man was tormented and confounded. The ruin of the soule doth ever bring an unavoi­dable confusiō to the body: even as the fall of the towr oftentimes batters downe and defaces the body of the Church. If the soule fare well, the body is not like to doe amisse, but if that be neg­lected, and deprived of its food. the other cannot but perish al­so. 6. All truely spirituall gifts tend to the endlesse salvation of the soule, but the ministration [Page 306] of corporall and earthly things onely to the preservation of the body: and therefore to preferre the corporall almes, which tend only to the reparation and up­holding of the mud walles of the flesh, before spirituall liberality, and those works of mercy which concerne the eternall safety of the soule, argueth (according to Christs owne words) flat Gen­tilisme, Math. 6. 32 Jer. 44. 17. 18. Luk. 16. much preposterous mad­nesse, and heathenish foolery. It hath beene the chefest care of abominable idolaters and gor­mandizing Epicures to provide plenty of victualls for the belly, and at this day it is the custome and frequent practise of vaine and vicious men, to carke and care onely for perishable food and nutriment, as if they had sensitive and swinish soules only, which at their last dissolution would be evacuated and vanish into ayre or nothing, who sees not how these men degenerate [Page 307] into bruitishnesse, and how they abase and vilifie their noble and Angellicall natures, wherein they were created by wallowing in the myre of sensualitie and luxu­ry, and by captivating and star­ving their immortall soules in the prisons of the flesh.

Let us then in the feare of God play a wiser part, then these notorious fools do: if we have soules and those immor­tall too, (according to the ac­knowledgment of a hethen man, Tullie in his Tuscul. Quaest. let us labour, and take a speciall care, that they may be chatechi­sed, instructed, comforted, and refreshed with the bread of life, and as we deale with our selves, so must wee doe also with our Christian poore brethren, for we are commanded to love our neighbours, as our selves, and to doe to others, as wee would they should doe unto us. If we neglect and passe by the safety and preservation of our owne, [Page 308] or our brethrens soules, if wee were as full of almes-deeds, and liberality, as the sea is of water, if we made giving our ordinary trade and vocation: yet all were just nothing, according to the forecited saying of that renow­ned Fac prius Eleemosy­nam ammae da illi pa­nem, hanc si pretermit­tis da quan­tum vis, &c. Aug. Ench. ad Laur. Father, first give almes to thy soule, give that begger some bread, if thou neglectest this charity, give as much as thou wilt, the tenth, the halfe, and nine parts of thy substance, and reserve but one to thy selfe, all is to no purpose, as long as thou art uncharitable and mer­cilesse to thy owne soule.

Manifold are the waies, causes, and occasions men may finde to expend, and lay out their mo­nyes, livings, lands, or what goods they have for necessary uses, and the benefit of mens soules, but above all cases and opportunities accept and im­brace these principally, and in the first place.

1. Bee ready to give freely and liberally towards the main­tenance and plantation of the mi­nistry in those places, where both men and meanes are otherwise wanting and insufficient. We are taught by our Saviour Christ to pray unto God, that hee would be pleased to send forth able and worthy laborers into his harvest: Mat. 9. 39. 13 or. 4. 15. Rom. 10. 14 C [...]os. 8. 11. 12. Pro. 29. 18. now we must helpe, not onely with our words, but also with our works to further such a bles­sed worke and heavenly busi­nesse. Gods ministers we know are spirituall fathers, to beget us unto Christ, the instruments to implant faith by the preaching of the word, to build us up, to perfect and edifie the body of Christ, they are his ambassa­dours, and stand in his stead to reveale the mysteries of the kingdome, and dispence the hea­venly treasures of Christs truth, in the Church, and where mi­nisters are wanting, there must [Page 310] needs be grosse ignorance, incre­dulity, barbarisme, a spirituall famine, and a finall confusion, for where there is no knowledge the people perish. Therefore it Pro. 29. 18. greatly concernes us to lay to heart the imminent miseries of poore ignorant Protestants, who in the midst of this glorious Sun­shine of the Gospell, still lie in­volued in the thicke clouds of spirituall darkenesse, superstition, and ignorance, by reason of the blockishnesse, rudenesse, or els the supine negligence of idle Pastors, whom it would farre better become to be keepers of sheep than to be the Sheapherds of mens soules. It were a right noble enterprize and work wor­thy the highest commendation, if by our liberall contributions, and Christian benevolences wee would labour to remove away the spirituall plague and deadly famine of the word, from our neighbouring, and adjacent [Page 311] Counties or Countries.

There have beene and still are many renowned christians, who are this way wonderfully mer­cifull, not onely to the bodies, but to the soules of others, and of themselves. 1. Some en­large Worsop in Notting­ham shire which was my first set­led place of Residence, for their love and bountie to­wards me, is never to bee sorgot­ten.: The Vicar as there is nu­meratis pecuniis onely 121. per an­num, and 31 yeerly paid out to the King. and augment the stipend of their owne setled teachers, be­cause their paines are great, and their livings small, and meanes short, and slender, by reason of sacrilegious impropriations, and Church robberies, which are too frequently perpetrated in many places. The violent sto­maches of impropriators (saith a Heil. Gep. 504. Geographer) hath so farre de­voured that which our Ances­tours consecrated to religious uses, to the glory of God, and the maintenance of the Ministers that in the whole Province of Connough in Ireland, the stipend of the Jucumbent is not above fortie shillings per annum, in some places but fifteen shillings. [Page 312] And it were well saith a worthy * Divine, if there were not many M ^r Reyn. in. Com. Psa [...] 10. pag. 480. places to be found (I dare say in England) wherein dogges and horses, hawkes and hounds grow fat with Gods portion, and the mercenary preacher, when hee growes leane with want, is accu­sed of too much studie. Now tell me, is it not a worke well wor­thy a religious Christian to reach forth a helping hand, and to sup­port such painefull Ministers, whose unhappinesse it is to bee cast upon such unrewarded pla­ces, and ungratefull persons, who will receive their spirituall, and not afford them their carnal and temporall things?

2. Some are so liberall han­ded, and charitably minded, as that they will not onely helpe to support their owne Pastors, but also voluntarily erect and raise up Preachers at their owne pri­vate cost and charges: This is practised in London, and in ma­ny [Page 313] other places, where yet due Tithes by some are payed, as many of our countrie rustickes, and covetous russet cotes, and some up start gentlemen doe pay which is with much adoe, as if they were either not due, or un­deserved of their painefull Par­sons or Vicars which is a fault in them, albeit they can be conten­ted otherwise to contribute out of their other wealth and sub­stance to the maintenance of the Ministerie either at home, or abroad.

3. Some nobly minded this way have given large stipends to settle Preachers over great, but poore congregations heere and there. That worthily honorable Lady, the Ladie Darcy, while shee lived was most mercifully disposed and liberall this way, my knowledge, is experimentall, for shee was very bountifull to me, and many other Ministers in her yeerely pensions in many [Page 314] free and unconstrained contri­butions.

4. Some have given to poor preachers great summes of mony for their present reliefe and sup­portation: one Mistris Smith of London gave three hundred pounds, and one Master Rogers of the company of Leather-sel­lers one hundred pounds, Mi­stris. Venable five thousand pounds, and one See M ^r. Shute his Chorona Charitatis. Master Fish­burne a London Merchant gave to twentie beneficed Ministers, whose livings were small, foure hundred pounds, to twentie un­beneficed Ministers foure hun­dred pounds more, twentie pounds a peece; He gave to hos­pitals to the poore and other good uses, in the whole the summe of tenne thousand seven hundred twentie sixe pounds, thirteene shillings foure pence, besides other Legacies bestowed one his kindred, friends, and ser­servants.

As also Sir, John Fenner of Isleworth knight, by his last will gave to the tenne out Parishes of London, Lands of the value of fortie pounds per annum to buy in each parish yeerely twen­tie small Bibles to be distributed to poore yong people for ever, and lands of the value of fiftie pounds per annum for reliefe of poore sicke persons in those pa­rishes, and to foure of those pa­rishes hee gave fiftie pound a peece in monies, and to other foure of them hee gave fortie pound a peece in money for stocks for coles, for the use of the poore in those parishes.

Also he gave lands of the va­lue of twentie pounds per annum to the Maior and Communaltie of London for releasing poore prisoners.

Also hee gave to the parish of Isleworth, lands of the value of five pounds per annum for re­liefe of poore and sicke persons there.

Also hee gave to Dame Lucy Fenner his wife tenne pounds por an during her life to be distribu­ted to poore sick persons, and to Mistris Marie Tayler, xl. [...]. per an. during her life for the like use.

Also hee, gave ten pounds to­wards the repaire of the Cathe­drall Church of saint Pauls in London: and a hundreth pounds towards the Library in the Tem­ple Church London (if it pro­ceed) and 100. ^l. for buying plate and Carpets for the Communion Table and use of the Sacrament in that Church for ever.

Also hee gave 100. ^l. toward the finishing of a worke-house for the poore at Aye in Suffolke, and gave many other both cha­ritable and liberall Legacies to his poore kindred: as by his Will proved in the Prerogative Court in anno 1633. appeareth.

And here I cannot but with­all See Docter Willet Ca tal. fol. 1215 gratefull remembrance com­memorate the much admired [Page 317] bountie and liberalitie of my fa­mous benefactor and predeces­sour Philip Bissa, Doctor in Di­vinitie, Archdeacon of Taunton, who was a painefull labourer in Gods Harvest, a faithfull Prea­cher of the Word, instant in sea­son 2 Tim. 4. 2. and out of season: for when by reason of the faintnesse and debilitie of his body hee could not goe, hee caused himselfe to be carried to Church in a chaire as one very desirous to spend every inch of life in his Masters Service, and willing (if God had so pleased) to expire even in the Pulpit. This reverend Pastor bought the advowson of Bat­combe, to present once only and no more, and paid for it two hundreth pounds; hee had a son of his owne, who was both a Minister and a Master of Arts, afterwards a Prebendarie in Bri­stoll, hee had his two hundred pounds offered him againe, was seriously solicited by the restlesse [Page 318] importunities of his dearest friends, to dispose of it where they should desire him, yet for all this still resisting, and conque­ring himselfe by setled denying their requests and petitions, hee constantly resolved to bestow it where God should direct him: Grace being more predominant in him, than nathrall affection, and the cries of his peoples souls being far more prevolent, than the sollicitations of his friends, hee freely made choice of, and destinated the succeeding in­cumbent in his life time, and when he sealed the advouson, he spake unto his successour and others then present, in these words, I doe this day lay aside Nature, respect of profit, flesh and blood in thus bestowing as I doe my living, onely in hope of profit­ting and edifying my peoples soul's. After which most memorable and glorious worke of Pietie, he lived not above three weekes: [Page 319] This his last act hee called his packing pennie betweene God and him. Stand still reader a lit­tle while, and consider seriously with thy selfe, is not this noble worke of pietie, bountie, chari­tie, (for it is either of them, or rather all the three) worthy to bee proclaymed to posteritie by some Seraphicall tongue, and to be imprinted with the point of a Diamond in the cleerest christall wall, that all succeeding gene­rations may see, behold, admire, and imitate this religious, grati­ous, glorious, and everlastingly renowned good worke. To these mirrours of Charitie, wee will adde a few more, that both sexes may have their due praise and deserved glory: Mistris Philip Pitt of Creket in Sommersetshire, a gratious, vertuous, and a religi­ous Maiden, was much addicted to workes of mercie to her owne painefull Pastor, shee gave fiftie pounds, and an hundred pounds [Page 220] more to bee imployed by two reverend and faithfull Ministers of Christ to pious uses, five pounds to tenne poore people, and forty shillings to bee distri­buted at the doore, in toto one hundreth fiftie seaven pounds. And one Mistris Elizabeth Jur­dane, as I am informed a late widdow in Exceter, gave much to pious uses.

2. We should be cheerefully willing and ready to contribute towards the procurement of a competent, certaine, setled and li­berall maintenance for the labo­rious Clergie. First, because the affections of men are inconstant, variable, and subject to mutati­on, and it is not safe to build upon the Sand, to depend upon the benevolences of the irresolute christians, and the arbitrary, and pinching allowances of covetous and cruell men. Secondly, be­cause the more independant the preacher is, the more resolute [Page 321] and couragious will bee bee in Gods cause: It is of all the mi­series under the heavens, one and not the least, in some respects, for Gods ministers, which are his immediate Officers, to be in­thralled unto vaine and sensuall men for their temporall maintai­nance and sustentation, to preach for a dinner, a sute of apparel, for victuals and a smal stipend as the yong Levite served wicked Mi­chae Judg. 17. 10. for here by it comes to passe, that they flatter the people in their wicked wayes, connive at their impieties, and most basely captivate the Word of God un­to the humors and fancies of men. God, wee know, hath ap­pointed Mat. 10. 10. them maintenance, and this ought, first, to bee compe­tent 1 Cor. 9. 7. 11. and liberall befitting the honour and dignity of that Per­son Gal. 6. 6. whom they represent: The 1 Tim. 5. 17, 18. Apostle saith that they are wor­thy of double honour, that is (as a learned Reyn in explic. Psal. 110. Divine expounds the [Page 322] words, an Honour of Reverence and an honour of Maintainance▪ secondly, it ought to be constant and certaine, as long as there is a Church militant, there must and will be Pastors and Teachers to goe in and out before the peo­ple: Therefore it is fit and re­quisite, that their maintainance should bee immutable and per­petuall.

To effect this our forefathers gave, Now the liberall al­lowances and large stipends of these fa­mous Be­nefactors have been minced and pared and most unlaw­fully detained by their degenerating and covetous poste­ritie, yet some againe have been so well-affected and pi­ously disposed as to make restitution. I will give you one instance in this kinde, and that shall be S ^r John Drake of Musbury in Devon who out of his noble liberall and Christian disposition hath restored againe unto his owne Pastour all that which in former times hath been most unlawfully detained. Tithes and Glebeland, and appointed houses for the Ministers to dwell in: All which were first allowed and ordained by God, and are now establi­shed and ratified by our owne Statute Lawes. And if wee re­flect, and cast backe our eyes, but [Page 323] upon very late times, wee shall finde many renowned and reli­gious Christians, who have bin very forward to conferre and settle constant stipends and libe­rall allowances upon the Glergy. Some have given very largely to this purpose out of their im­propriations, as did that No­ble knight S ^r Maurice Berkly (whose memorable and pious fact I cannot passe by in un­gratefull silence) the same sti­pend is continued and enlarged by his right heire and most wor­thy sonne S ^r Charles Berkly who contributes to a Prea­cher and Curates about eightie pounds per annum, if not fully a hundred one way or other. Some have lately given in whol­ly their impropriate Parsonages, as hath that worthy knight S ^r William Dodington, he hath re­stored many Parsonages worth hundreds per annum. So one M ^r Aldersey an Haberdasher in [Page 324] London gave an hundred Marks out of an impropriation to a Preacher, and twenty pounds to a Minister. Others have given vast summes of mony to be laid out for the buying of Land and setling of competent meanes and and revenues and faithfull Pa­stours in some great Parishes and ignorant congregations. The God of Mercy and all consolati­on blesse and save their soules, that are thus spiritually merciful; and thus seeke the Salvation of other mens soules, Amen, Amen.

3. It highly concernes us li­liberally to contribute towards the maintainance of Gods pub­like worship and service it selfe: Now this could not bee suppor­ted under the Law without great and extraordinary expen­ces; their Sacrifices, high Priests, 1 Cron. ornaments, Altars, Lavers, Can­dlesticks, Basins, and other gol­den Instruments were so charge­able; yet the Jewes were not so [Page 325] sacrilegiously-covetous as to suf­fer it to bee contemned or neg­lected through their illiberalitie, and worldly-mindednesse. In the History of the old Testa­ment wee finde all sorts of men good and bad in the Church, and some Gentiles also out of the Church willing contributaries hereunto, Saul, Joab, and Abner 2 Sam. 6. 17. dedicated something unto God. David and his sonne Salomon 1 Kin. 8. 63. were more liberall this way then any besides: Artaxerxes his Ezra 7. 15, 16. Counsailers and people offered much silver and gold freely unto the God of Israel. And Darius Ezra 6. 9, 10. likewise made a decree for the advancement of the building of the Temple and for the sacrifices Levit. 22. 21. and other necessaries which were requisite unto the house of God, The Israelites willingly offered Ezra 3. 5. free will offerings for the main­tenance of Gods worship, be­sides those they were strictly ty­ed unto by the Law.

In popery there was, and still is required great cost and char­ges to uphold and maintaine their Idolatrous, and fantasticall services, which hath no other ground and foundation, than the erroneous conceits, opinions, and inventions of men, and these their superstitions are they most zea­lously carefull to uphold and maintaine, though with infinite and sometime intollerable ex­pences. Now our Religion, and that pure worship and service of God, which wee embrace and maintaine in our reformed Chur­ches, is not so chargeable by farre, as either that of the Jewes, or this of the Papists: Our chie­fest expence consists in the pro­vision, reparation and preservati­on of these few things, our Church and Chancell, a Bible, Commonprayer-bookes, Font­stone, Communion Table, Table cloath, Surplesse, Pulpit, Pulpit­cloth, cushion and bels; the grea­test [Page 327] cost of all is the Priest and the clarke, and these though they be but two persons, are ac­counted a heauy charge and in­tollerable burthen in many pla­ces. The tribe of Levi was a very numerous tribe for there Num. 3. 43. were in Israel 22273 Levites, and of the Priest 8580 and so in the whole 30853, yet they ne­ver complained of the multitude, or of the charges they were at in their support and maintainance. In the Popish Church, besides the Priest and Clarke, there be innumerable swarmes of Ʋt aluce lucus dictus et est homo homo pic­tus, sic a Je­su Jesuita, quem si sa­pis, semper vita. Je­suites, (so named per Anti­phrasin) Munckes, Fryers, Nunnes, Hermites, Anchorites, and I know not how many of severall orders. The author of the Bee-hive of the Romish Church reckons up almost three score, in which were many thou­sands maintained. In our refor­med Church, we have ordinari­ly but one in a parish (lesse there [Page 328] cannot be) and yet for the most part men grudge and grieve to maintaine that one, and to allow him those tithes, which do be­long and are due unto him ( jure divin [...]) not onely by a humane right & concession, but by divine authority. The Egyptian Priests found better entertainement in the old Pagan, then some of Gods owne ministers do now in the Christian world: they had a portion assigned them of Pha­raoh, and when by reason of the Gen. 47. 22 extremitie of the famine which bad over-spread the land, the Egytians were compelled to sell their livings and lands, and all that they had, the Priests land onely was not meded with, they were carefully susteined, and looked unto in those mise­rable and lamentable times. The Pagan Roman Priests, the vestal-Virgins and those diabolicall vo­taries, were not onely highly ho­noured and esteemed, but also [Page 329] liberally rewarded and main­tained, and will not these hea­thens, doe you thinke rise up in judgement against those Christi­ans, who will not attribute one part of that double honour unto Gods ministers, which is duo unto them, neither an honour of maintenance, nor an honour of reuerence.

4. Wee should be ever pro­pen so and ready to contribute to­wards the building, repairing, in­larging, and be autifying of Chur­ches, those sacred places and ha­bitacles of the Lord, which are dedicated unto, and set apart for the publike worship and adora­tion of his holy name. The Is­raelites when they were in the wildernesse, and had no livings and lands to possesse, no houses, or cities to dwell in, no sooner understood of the preparing and Exod. 35. 21. 29. & 36 5. 6. building of a Tabernacle, but presently they were so willing­hearted, and so bountifull in [Page 331] bringing gifts and gold offerings unto the Lord, that a proclama­tion was made to restraine and inhibite them. Oh how do our exulcerate age, degenerate from the piety of those ancient times, in which a Proclamation can 1 Chron. 29. hardly wring and extort any li­berall gifts from mens already 1 King. 6. 38. & 5. 14. 18. too retentive fingers. It is almost incredible, but that the word of truth doth witnesse it, what a­bundant and infinite treasures David (and his princes and offi­cers by his example and intrea­tie) did lay up, and prepare with all his might for the house of his God, the Temple at Jerusalem, the which how great and glori­ous it was, you may guesse and conjecture by the time it was a building (which was se­ven yeeres) and the number of Architects, and workemen, which were nine-score and three thousand and three hundred persons, when this Temple was [Page 332] first burnt and ruinated by their enemies, the poore Jewes retur­ning from the Babylonian capti­vity, began to reedifie it again, &c by the help & assistance of those 2 mighty Persian potentates, Cy­rus, and Darius, did after some long time compleatly finish. Nei­ther Esra. 3. & 6. were they onely carefull to erect and maintaine this glorious Esra. 1, 2, 3. & 6. 8. habitation and Sanctuary of the Psal. 74. 8. Lord, but wee shall read in the Mat. 6. 2. & 23. 34. Scriptures also of multitude of Synagogues which they built for Acts. 9. 2. divine worship. Of these there Luk. 7. 5. were in Jerusalem (as a judici­ous God. Mos. & Aaron, lib. 2. cap. 2. pa. 87. Antiquary reporteth out of Sigonius) foure hundred and eighty. The Temple of Jerusalem was as the Cathedrall Church, the Synagogues as petty parish Churches belonging thereunto. Thus we see how bountifully li­berall the ancient people of God were under the Law to­wards the reparation and buil­ding of these places which were [Page 332] destinated to divine Worship, and not to reverse so farre out of sight, let us look neerer home, and wee shall clearely see, that our forefathers in this our king­dome long since the first Planta­tion of the Gospell here, have beene very prodigall of their la­bour and there money too is such kinde of works: As the great Cathedrals, and the thou­sands of parochiall Churches in this little Iland doe abundant­ly testifie: And even in these our daies, many among us, have been very free and wonderfully boun­tifull this way, We will point at but a few: Master Kendrica a merchant gave a thousand pound: and Raph Freeman, who died Lord Maior of London, gave a thousand pound towards the repaire of Saint Pauls: and Sir Paul Pindar is an honoura­ble and a daily benefactor there­unto. At Witham here by us, Robert Hopton Esquire a religi­ous [Page 333] Gentleman, hath built a faire Chappell adjoyning to his house for Gods holy worship. Sir William Cravon that noble Lord Cra [...]nu father built a Church at Burnsall in Yorke­shire: So did Sir Th [...]m [...]n Freak another in Dorcetshire, Master Packer a private Gentleman built a third: Some have erected faire chappels, for Gods Service, all of them are too many to bee particularized. Some Churches have beene repaired, as that beautifull Church at Bathe, others augmented and enlarged, as Saint Clements in London, and Saint Martins in the fields, other some have beene very much re­ctified and beautified, as some in the forenamed famous cittie, some in Bristoll, for which the citizens are worthy greatest commendations: Many in our countrie market townes, among the lost in these principally, Il­mister, S [...]merton, Brewton, Shep­ton, [Page 334] M [...]lla [...]; and here lot mee commend our owne Inhabitants in Batcomb, Croscotthe an adja­cent village, the charge perfor­med by one private man for ad­ding three bels to two before, for new leading in part, for very fairely beautifying the Church, well neere at three hundreth pound cost, I may not here omit. Sir John Stowel bestowed three hundreth pound in reedifying and building a Chappell at his owne proper charge in Cuther­ston neere Taunton. Sir John Wor­stinholme built a Church at his owne charges at Stanmore in Middlesexe. Wee will not bee so envious and injurious to these benefactors, or to those that have had but a finger in these pi­ous good works, as to rob them of that praise and commendati­ons which they truely merit: I am not able to extoll them suffi­ciently, for indeed they deserve a Panegyricke: But as for those [Page 335] that are able to enlarge and a­dorne their Churches, and yet suffer them to remaine like Hog­sties, or not to use a more dis­gracefull phrase) like old rotten and ruinous barnes. I could wish I were furnished with the wit and facultie of the sharpest Saty­rist, that I might with fit words exagitate and scourge this their impietie and indevotion, and blaze abroad in the world, the earthlinesse, covetousnesse, and sacrilege of such carelesse and unzealous Christians: Marvell not that I dare call them sacrile­gious persons, he that is accessa­rie to any villanie, and doth not reveale it, or labour to prevent it, is by the Law accounted as a guiltie Malefactor, and as ob­noxious to punishment, as the personall delinquent. So though impartiall time (who will fasten his devouring teeth assoone on the Sacred Temple, as on unde­dicated and prophane habitati­ons) [Page 336] be the chiefe delinquent and commits the sacrilege, yet the inhabitants are in the fault and most to be blamed, because they see Gods House thus dishonored and defaced by an incorrigible and unavoydable Church-rob­ber, and yet never take any care to prevent or repaire the ruines. Among all those that are faultie this way, those rich farmers and Gentlemen are most culpable, who can erect stately [...] edifices for themselves to dwell in, and let Gods House remaine scarce so decent and beautifull as their kitchins, Stables: or more con­temptible out-houses.

5. It is a right honourable and religious worke to give libe­rally towards the erecting of new, or the reparation and inlarge­ment of old. Colleges and Semina­ries of learning. The Jewes that ancient and peculiar people of God were well disposed this way, as wee shall finde in the [Page 337] Sacred History of the old Testa­ment. 2 Kin. 6. 1. 2 Numb. 35. Josua. 21. There was a Colledge in Jerusalem, 2 Cron. 34. 22. and they had many schooles for the children of the Prophets. All those eight and fortie Citties which were separated by the command of God for the Levit's to dwell in, were as so many Academies, and receptacles for Schollers where they were edu­cated and brought up in learning and religion: For their Sina­gogues did not onely serve for the Scribes to preach in, but also for others to bee taught and in­structed in. To descend from for­mer ages to our owne present times: Hath not God raised up many noble and renowned Among the rest I will instance but in one most noble Presi­dent, whose not able good works have both swift wings and loud: ongu's to carrie and publish abrod in the world his well deser­ved praises; and that is the right Reverend father in God, the li­berall, lear­ned, pious, religious, and unparalleld present Lord B. of Lincolne, who, out of his sincere and true love to pietie, Learning, and Religion, erected a beautifull Chappell in Lincoln Colledge in Oxford, and two famous Libraries; the one in Westminster, the other in S, Johns Colledge in Cambridge; besides Scholle ships, and Fellowships. be­nefactors in this little Corner and [Page 338] Angle of the world, who have beene very carefull to erect and maintaine all Nurceries of pietie and good learning? Within the compasse and space of threescore yeeres (which is not the com­pleat age of a man) there have beene given towards the buil­ding and augmenting of Col­ledges, Schooles, Libraries, and the maintenance of Fellowes, Schollers, and other Students therein, innumerable summes of money. To Cambridge above eightie eight thousand pounds: To Oxford above ninetie thou­sand pounds, to both, the summe of one hundred threescore and eight thousand pounds. If this Relation doth transcend the Spheare of any mans credulitie and beliefe, let him but visite our now most flourishing, unparrel­leld, and incomparable Univer­sities, and the very stones and wals will tell him, that it is a most unquestionable Truth. So [Page 339] forward have our Ancestours bene to advance learning, and to promote the honour of the Go­spell.

6. It is a worke no lesse ho­nourable, than charitable, to contribute towards the setting up of countrie schooles for the civill education of illitered youth, and more specially for the training up of poore mens children, who are not of abilitie to maintaine them at Schoole. It is a point of civilitie for rich men to traine up their owne children in know­ledge and good literature, (and Res nulla minoris consta bit patri quam filius. Juven. sat. 7. yet herein many worldlings are deficient, who will be at greater cost and charges for the brea­king of a colt, then for the edu­cation of their sonnes; but it is a most excellent act of charitie to provide for the instruction and education of ingenuous and Do­cill poore children: For first, it keepes them from idlenesse that mother-sinne and originall ini­quitie, [Page 340] which doth altogether unqualifie a man for any good Action or Vocation. Secondly, it prevents much mischiefe and vanitie, which most commonly is the issue and consequence of loosenesse and carnall libertie. A child left unto himselfe, like an Prov. 29. 15. & 12. 6. untamed Colt, that hath gotten the reines on his necke, with much fiercenes and head strong­nesse rusheth into all manner of ungodlinesse and enormous ex­orbitances, and in the end bring­eth himselfe and his parents to shame: Therefore a needfull thing it is to traine up a childe in the wayes he should goe, for when he is old, he will not depart from it, Prov. 22. 6. 3. That lear­ning and knowledge might bee maintain'd, it was or­dained in King Edward the sixth his reigne, that every beneficed Person who could dispend a hundreth pounds per an­num, should give a competent exhibition to some poore Schooler, living in one of the Ʋniversities of Oxford or Cambridge, or else in some Grammer Schooles of the Realme. Foxe Act. & Mon. volum, 2. 656. The children of poore men are hereby some [Page 341] what civilized, who otherwise for the most part are too rudely if not brutishly brought up. Fourthly, by this their education they are disposed and made the more fit for any Trade, Art, Oc­cupation or honest Profession. Fifthly, they may the sooner and easier bee Catechised and infor­med in the fundamentall points and grounds of Religion: They are hereby the better enabled to read the Scriptures, and to con­ceive and understand what they privately read, or is publikely taught them. Sixthly, among poore mens children (for nature is as propitious and liberall to them sometimes, as to the no­blest heires) some may be pickt out of excellent good parts, rare wits, and deepe understandings, the which naturall faculties, be­ing well polished by Art and education, may qualifie a man for great and necessary imploy­ments, either in Church or Com­mon-weale. [Page 342] Lastly, this bring­ing up of Children at Schoole in countrie Parishes is a great fur­therance to the Ministry of the Word, for hereby they are made the more capable of Divine in­struction, and there is the grea­ter possibilitie for the Minister to benefit them. Experience it selfe teacheth how ineffectuall the most powerfull Ministery is upon an ignorant and unlearned congregation. Though the Sun shine bright, yet it nothing helps the blinde man in his way: So though a Minister bee never so laborious and conscionably care­full to divulge and scatter abroad the Verbum Dei est in­star Solis omnibus af­fulgentis, sed nullo cum fructu inter coecos quibus non sunt oculi ad vid en­dum Calv. inslit. beames and light of the Gospell, yet hee is like to profit but little those hearers that are involved in the darknesse of ig­norance and starke blind in their understandings. Would to God men of wealth and worldly abi­litie would lay to heart the mi­series of poore infants, who as [Page 343] long as they are brought up in ignorance, are brought up in sin and so are like to bee led away hood-winckt by the Diveil, into all manner of uncleannesse, and sinfull abominations. This is a generall neglected dutie, seldom practised, and never almost thought on in the world. I know in these parts but one onely Pre­sident in this kinde, which I can­not but mention, and that is a M ^r. Ed­ward Bisse. Gentleman in our Parish well disposed this way, who besides a liberall stipend hee contributes towards the plantation of a preaching Minister in an igno­rant Congregation, traines up sixe poor children at the School, payes for their teaching, and cloathes them once a yeere, not with ordinary old and abject in­duments, but with new, substan­tiall, and very commendable garments. For the better educa­tion and instruction of illiterate and ignorant youth, many in [Page 344] our latter times have laid out great summes of mony towards the erection of free Schools both in the City and in the Countrie, and the setling of Lands and a competent maintenance there­upon: Now these Seminaries of learning are so rare and thinne, that they are not capable Re­ceptacles for all sorts of children which might repaire thither: And besides many men who would willingly have their sons to bee trained up in knowledge, either are so poore, that they cannot maintaine them there, or so remote from thence, that they cannot send them thither: There­fore it were to bee wished that publike Schools might be more frequently erected in every great Countrie parrish, though no Market Towne, where the inha­bitants are of sufficient wealth and abilitie. This were indeede a noble worke, farre more wor­thie mens cost and expences, than [Page 345] the foundation of some kinde of Hospitalls and Almes-houses, who are filled too often with swarmes of idle, lazie, unworthy Drones, and perhaps with some truely poore, aged, impotent Creeples among them, the one whereof might bee better im­ployed, and the other otherwise, as well, if not better relieved. Let both these (suppose both pious and charitable) workes be well weighed in an equall bal­lance, (laying aside that common and sometimes undeserved glory and estimation which is attribu­ted unto the one) and you shall finde that erection of Grammer Schooles is a worke as farre transcending and surpassing the foundation and building of Almes houses, as the Docere simpliciter est melius quam pasce­re. Aquin. 2 2ae. que. 32. Art. 3. instructi­on of the minde doth excell the outward releeving and sustenta­tion of the bodie. Revolve Chri­stian Reader, and consider on these things seriously, and if thou [Page 346] art able to bring such a businesse Durand. in 4. Sent. 9. 7. &c. Af­firme that Spirituall Almes-gi­ving ( caete­ris paribus) are more excellent and accep­table than corporall. see M ^r. Bol­tons gen. directions, pag. 258. to passe, be liberall this way and destinate some portion of thy wealth to so gratious and glori­ous a worke, make choise of a pious, painefull, learned, and la­borious Schoole-master; allow him a large and liberall stipend for his encouragement: For it is a thankelesse, tedious, and Her­culean labour, which few either will or can undertake, a calling which is able to tire even a Ty­rannicall Perimit savos clas­sis numero­sa tyrannos Juvenal. sat. 7. some understand the place of Dionysi­us. Dionysius. Hee must thou knowest, feede on deadly crambe, volve and revolve * Si­syphus his ever backsliding stone, teach and inculcate the same things into the same braines a­gaine and againe, Hic labor, hoc opus est, so great and tedious must his paines be, and his labor reiterated, and therefore requi­site it is, that he should receive a proportionable and correspon­dent reward. Thus much con­cerning [...] Spirituall Mercy, and [Page 347] works of Pietie, tending to the advancement of Learning and Religion, and safetie of soules. Saxum se­nis perennis Aeolii labor Seneca. Unto all these give mee leave to adde one thing more worthie of our present practice and obser­vation.

For as much as those that are most sicke, stand most in neede of the Physitian; therefore since prisoners are for the most part a company of poore, distressed, naked, and most miserable soul's; it greatly concernes us out of the bowels of our Spirituall mercy, and compassion, to tender unto them a Spirituall remedy, the Ministry of the Word. The pri­son it selfe is a schoole of afflicti­on, and affliction by Gods grace may be a good preparative unto conversion, so that Gods Ordi­nance may hereby bee the more effectuall upon them: and there­fore it cannot but bee a famous worke of Spirituall Charitie, to bring the Light of the Wotd, [Page 348] and blessed meanes of Salvation unto poore prisoners who lie under chaines, and walke in darkenesse, and in the shaddow of death. The right honourable and noble Ladie, the now Coun­tesse of Warwicke Dowager, hath shewed herselfe most mer­cifull this way in providing in the Cittie of Lincolne meanes for the instruction of poore prisoners in the Castle there, and hath given a yeerly and certaine stipend for ever to this purpose. The Coun­tie of Dorcet likewise hath made it selfe famous and remarkable by the like rare and almost un­paralleld practice, for in their prison there is both a constant and conscionable dispensation of the Word. These be two nota­ble presidents and examples, which I could not but nominate partly for others charitable imi­tation, and partly for the high commendation and due deser­ved praise of the beginners of [Page 349] so Pious a worke, worthie of fame, in all those parts.

CHAP. XIX. Of corporall Charitie & works of Mercie which tend to the reliefe of the body and out­ward state.

ALlthough Spiri­tuall Almes­deeds are to be practised in the first place, and be in themselues of a more Hea­venly, excellent, acceptable, and illustrious nature, yet the bodie must be cared for as well as the soule. The poore mans outward estate and condition must be re­lieved and supported also, whe­ther he be in extremitie, or only in necessitie: There is a Divine Statute to this purpose in Levi­ticus [Page 350] 25. 35. If thy brother bee waxen poore, and fallen in decay with thee, then shalt thou relieve him, yea, though he be a stranger, or a sojourner that hee may live with thee: And Salomon tels us, Pro. 14. 21. 31. that such a mercifull man is a happie man, and hee honoureth his maker that hath mercie on the poore. Our Charitie in this kinde may be practised and ex­pressed many seuerall wayes.

1. In free giving: the righ­teous man is said to scatter, dis­perse, Pro. 11. 24. deale, but most frequently Esai. 58. 7. to giue to the poore, unto this Pro. 21. 26. dutie are we earnestly exhorted Psal. 37. 21. Psal. 112. 9. by our Saviour Christ and his Apostles: Now as concerning Luk 11. 41. the matter of our gifts, wee must Rom. 12. 13 give of those things which we have in present possession and injoyance, according as others wants and necessities shall re­quire us, our owne hearts move us, and our temporall state strengthen and enables us.

Some minister food, and deale Prov. 22. 9. Esai. 58. 7. their bread to the hungry, a Ezek. 18. 7. 16. worke which shall be most cer­tainely rewarded at the day of Mat. 25. 34 Judgement. In this kinde was Job very mercifull, the Wid­dowes Job 31. 17. and Fatherlesse did par­take of his morsels, hee was not wont to eate his bread alone. Our Saviour Christ after this Mat. 15. 32, 33. & 14. 19. manner refreshed with his mi­raculous Loaves the hungry multitudes, which did flocke about him. This gratious pra­ctice wee should not forget at our religious and solemne Festi­vals, Neh. 8. 10. we should then more spe­cially Esai. 58. 7. remember to send porti­ons Ezek. 18. 7. unto them that want, and for whom nothing is prepared. Some give rayment to the na­ked, Job 31. 19, 20. so did holy Job, the backs of the poore did blesse him: so did Act. 9. 36. Dorcas, shee made coates and garments for the poore Wid­dowes, and such a holy and Charitable woman was the La­dy [Page 352] Ramsey, and other such gra­tious Saints of both sexes, men and women full of mercy and devotion are now surviving. Some give faggots and fewell to warme the cold, quaking and trembling limmes of the poore, as did S ^r Ambrose Nicholas, M ^r John Scott, M ^r Rusel, all Londoners, Some give monie, so did our Saviour, the compas­sionate Joh. 13. 29. Samaritane, the Primitive Luk. 10. Act. 4. 34. 37. beleevers and professors of the Gospell at Jerusalem, so did the Corinthians, and Macedonians, 1 Cor. 16. 2. 2 Cor. 8. & 9. as their weekely laying aside doth sufficiently testifie: And there bee many at this day who conforme to the same Apostoli­call precept and Christian pra­ctice dedicating weekely some portion of their substance to good uses, that so they may bee ready to give upon every good and seasonable occasion. Lastly, some give their Goods, as did Za­cheus, and some their Lands, or Luk. 19. [Page 353] the value and prices of them, as did Barnabas and others. Act. 4.

2. In building Hospitals, and erecting Almes-honses, some men have been this way very bountifull, and almost incredibly liberall as their workes and re­nowned monuments which they left behinde them doe infallibly demonstrate. The most famous Hospitalls in this kingdome are, Christ-church, S ^t Thomas, S ^t Bartholomewes and Suttons Hospitall: private men have been the founders and Authors of the like but not so great Works, and some of them of the Cleargy: D ^r White built one Hospitall in Bristoll, M ^r Johnson Archdeacon of Licester erected two, one M ^r Latham a private Minister in Northamptonshire built two more, one for men, and another for women. As concer­ning Almes-houses they are ma­ny, and very plentifull in most parts of this kingdome, one [Page 354] M ^r Winlambe a Cloath worker built six at Sutten-valens in Kent, S ^r Ambrose Nicholas, once Lord Maior of London, built twelve neere Creeplegate: We have many in our Countie lately erected, one at Shepton Mallet, another at Somerton, another at Brewton, &c.

3. In building Houses of cor­rection for unruly and lawlesse runnagates, in raising up work­houses, and a common stocke whereby to set the poore on worke: By this meanes the la­zie droanes, and unprofitable members of the republike may bee compelled to doe some ser­vice unto themselues and others, and preserved from Idlenesse, and so from theeverie, and so from the gallowes: Of late time divers of these houses have been erected in the Country, but the most famous of all is Bridewell in London.

4. In binding poore mens [Page 355] children apprentices, and training them up in some honest trades and lawfull vocations: hereby the Parents are somewhat eased of their charge and heavie bur­then, the children for the pre­sent maintained under their Ma­sters, and enabled for the future to live of themselves, when their yeeres of service shall bee fully expired.

5. In labouring and helping to cure and recover the ficke, weake, impotent, lame, diseased, wounded, hurt or maimed: Our Saviour Christ shewed himselfe this way very Mercifull and compassionate, so did the good Samaritane, and so must wee by our owne skill and knowledge (if we have any) or by procuring the helpe of others, endeavour to comfort and relieve those that lye groaning under any grievous corporall misery. In two Hospitals in London much good hath been done in this [Page 356] kinde: sometimes with in the space of a yeare, there have been cured in S ^t Bartholomewes and S ^t Thomas his Hospitall above a thousand five hundred and sixty defective and impotent persons, besides foure hundred which re­mained under cute. This cer­tainely must needs bee a singular peice of renowned Mercy and Charity, thus to remoove tor­menting paines and aches, to heale old rotten and putrified sores, to redintegrate languish­ing and feeble members, and to restore creeples to health and strength and soundnesse of body againe, who but now were dy­ing a living lingring death, or living a sorrowfull and dying life.

6. In selling of corne in times of dearth and scarcity not for private gainesake, but for the publike good to lesson and abate the price, when it is rising, or all­ready risen, that so the poore [Page 357] might have for their money suf­ficient to support them, and their families in such dayes of miserie, and publike calamity. A bles­sing shall be upon his head, that produceth and selleth his corne at a low and tolerable rate, but he which with holdeth it, to en­haunce and keepe up the price thereof, misery and destruction undoubtedly will bee the end of such a cut-throate and Canni­ball, and this is his allotted por­tion in this life, he shall have ma­ny Pro. 11. 26. a curse.

7. In providing Magazins and Storehouses wherein to lay up abundance of graine in times of plenty for the releefe of the poore in the yeares of dearth and famine. Joseph was herein Gen. 41. 48 2 Cron. 17. 12. & 32. 28. very provident, so was Jehosa­phat and Hezekiah kings of Ju­dah: If this wise and laudable course were more observed and practised in great and populous common weales, much mischiefe [Page 358] and misery might bee prevented in time of famine.

8. By being addicted to Ho­spitalitie, Hospitali­tas est spe­cies libera­litatis qua peregrinos & hospites ac preser­tim propter verae do­ctrinae pro­fessionem exulantes, vera bene­volentia & aliquibus officiis ho­spitalitatis prosequi­mur. Ʋrsin. Cat. 704. Tit. 1. 8. Rom. 12. 13. 1 Pet. 4. 9. Heb. 13. 6. 1 Tim. 5. 10. This duty concernes all, both the people and the Mi­nisters of the Gospell, they ought chiefly to maintaine a good example of Pietie, Chari­ty, and Hospitality, that so they might confirme by practice, what in doctrine they teach, 1 Tim. 3. 2. Now Hospitality consisteth not in feasting of neighbours, (as it is commonly and falsly conceived) or in kee­ping open house for all good­fellowes, or any drunken and deboist revellers, but in a loving entertainment of guests, friends, strangers, acquaintance, or any o­ther poore Saints, which come to our houses, in relieving their wants and cōmunicating to their necessi­ties. This is that hospitality which is commended and commanded unto us in the Booke of God, and which hath been practised [Page 359] of holy men in former ages, ex­amples hereof in the Scriptures we have such as these, Abraham Genes. 18. & 19. Exod. 2. 10. and Lot entertaining Angels in the shapes of men: Revel invi­ting and welcoming destitute and banished Moses: the Old Judg. 19. man of Gibeah receiving in, and providing for the Levite: La­ban Gen. 24. courteously feasting Abra­hams servant: the Widdow of 1 King. 17. 10. 15. 2 King. 4. 8. Job 31. 32. Sarepta, and the Shunamite re­lieving and refreshing tthe Pro­phets of God: Job taking in and lodging strangers, and opening his doores to the Travellers: S ^t Pauls host, Gajus, and others Rom. 16. 23. 3 Joh. 5. 6. more. This is hospitality indeed to entertaine strangers, exiles, needy, helpelesse Saints: This is one of the good workes for which a Widdow must bee well reported of, 1 Tim. 5. 10. This we must practise mutually with­out grudging and discontented­nesse, and for this doubtlesse wee shall bee liberally recompenced [Page 360] at the day of Judgement. As concerning all profuse Christ­masse feasts, where unto all sorts of persons are promiscuously and without difference invited, if they be civill and moderate, they may bee tolerable enough and procure a little popular applause and reputation to the makers from men, but if they be not sea­soned, nor sauced with Charitie, they cannot merit or obtaine any acceptation or reward from God.

9. In lending freely, this is a 1 Pet. 4. 9. Deut. 15. 8. Mar. 5. 4 [...]. Luk. 6. 35. Psal. 112. 5. & 37. 26. Worke of Mercy, commanded unto us from God in his Law, and charged upon us also by our Saviour Christ in his Gospell. The Prophet David doth de­scribe a good man by this marke and propertie, after this manner, A good man is mercifull and len­deth and hee who hardeneth his heart, and shutteth his hand from his poore brother, doth sufficiently publish to the world, [Page 361] that he is a gracelesse, churlish, and incompassionate man. In Deut. 15. 18. & verse 7. 9. 10. Exod. 22. 26. 27. Deut. 24. 6. Job. 22. 7. & 24. 3. 9. Nehem. 5. Deut. 23. 19. Luk. 6. 35. the performance of this dutie, these few conditions are princi­pally observable: We must lend without grudging, without griefe, a hard heart, ill thought, or evill eye, or a straite and pin­ching hand, without taking a pawne or pledge of necessarie and present use to the borrower, without Morgage of Lands, Houses, Vineyards, or taking the present profit thereof, with­out which the borrower cannot live, and honestly maintaine himselfe, without Usurie, or any secret and sinister contracts and agreements. Such kinde of len­ding, I confesse is very rare in these usurious, and cruell times, partly by reason of the generall inundation of that raigning sinne of Usury, which hath preposses­sed most mens minds, partly by reason of the hardnesse and flin­tinesse of some mens hearts, [Page 362] and partly by reason of the Psal. 37. 21. unjust, unhonest, and unequall dealings of some wicked bor­rowers, who make no conscience of repayment backe againe, yet some mercifull men there have beene in this kinde, who have See Dr. Willet his Catalogue of good works. lent freely some two hundreth, some sixe hundreth, some a thou­sand pounds to help and further yong beginners and practitioners in their honest trades and profes­sions.

10. In releasing and freely forgiving of debts, in cases of ex­tremitie, when men are acciden­tally made poore and unable to pay: the Lord to this purpose made a Law in Israel that credi­tours should remit unto their debtors all debts and payments at the end of every seventh yeer, that mercilesse and cruell men might not create beggers in Is­raell, as they doe now too fre­quently in this Kingdome and Nation. This release may bee [Page 363] two-fold, either partiall of but some part or portion onely, or totall of the whole summe, if the case so requires, wee must lend and looke for nothing againe Luk. 6. 35. require and exact nothing, but remit and forgive all, or at the least a part, as the converted usurers did. Neh. 5. 11. This is a great worke of mercy and this compassion should bee showen unto poore men, who are wil­ling, but by no meanes able to pay their debts, their whole estates being already quite eaten up and devoured by the unsati­able teeth of Usury. Tis true I confesse, the politicke law gives thee leave and power, when a poore man hath nothing left, to seize upon his body, to commit him to safe custodie, to lay him up in close prison: but I pray thee what satisfaction can this make, what profit canst thou reape hereby, thou maist not eate his flesh to satisfie thy bloody appe­tite, [Page 364] thou canst not set him to sale, or sel him for a Bond-slave, thou canst not coine him into money, well maist thou keepe him under Irons, starve him in Prison, and his Wife and Chil­dren, (if he hath any) who were supported with his honest la­bours: Thou canst never this way bee lawfully and honestly recompensed, unlesse thou thin­kest this Christian satisfaction, to have the life and blood of a man for a little guilded durt, filthy drosse, and stinking ex­crements of the earth. Take heed thou exact not the utmost of thy poor brother, and fellow servant, least thy Heavenly Ma­ster Matth. 18. 32. 33. and Creditour exact the ut­most of thee, call thee to a reck­ning for thy sinnes, which thou hast committed against him, deale as incompassionately and severely with thee, and deliver thee to the Tormentors till thou hast paid the utmost mite and farthing. [Page 365] Read and peruse the Parable well, and withall remember the condemnatorie sentence of the Apostle James denounced a­gainst all such as will shew no mercie, Jam. 2. 13.

11. In a Relaxation and mi­tigation of the heavinesse of the yoake, burthen, and bands of oppression, under which many lie grieving and groning. As for instance, many poore men, dis­consolate widdowes, and fa­therlesse childeren, may bee brought to great misery and ex­tremitie, by reason of the intole­rablenesse of Fines, racking of Rents, exactions of Herriots, &c. Now tell me, is it not a worke of great mercy and compassion for rich Land-lords to deale favou­rably with their poore Tennants in this kinde, and to remit and abate some what, sometimes of their Rents and Fines and Herri­ots, that so they may be able to live by them in some commen­dable [Page 366] fashion, and indifferent state and condition; yea, it is a point of wisedome and an ex­pression of much Charitie and Fellow-feelingnesse in some ca­ses, not to exact as much as is due, and may bee legally obtai­ned; Nehemiah, did not require Nehem. 5. 18. the bread of the Governour, be­cause the bondage was heavie upon the people. Would to God men of eminencie, worth, and worldly abilitie, would imitate the practice of this merciful man: but there are few such tender­hearted, melting, compassionate, great ones, in this frozen, cruell, and iron age. Oh that the com­plaints of the Prophets were not too true in these our dayes, That of Esai. 1. 23. of Amos 4. 1. & 3. 10. & 9. 4. & 2. 6. & 5. 11. 12. and of Micha. 7. 3. & 2. 1. 2. & 3. 3.

12. In reaching forth a hel­ping hand to releeve the oppressed, and the distressed, which are [Page 367] brought to a miserable and cala­mitous condition: we are enjoy­ned and commanded by the Lord, to defend the fatherlesse, Psal. 82. 3. 4. to deliver the poor and outcast, to save them from the teeth and hands of the ungodly. It is the part of the righteous (saith the wise man) to take their cases and causes into their consideration, and in another place hee tels us, that tis but a vaine course to put of, and excuse this dutie and of­fice by pretention of ignorance. Prov. 29. 7. If thou for beare to deliver them, Prov. 24. 11. 12. who are drawne to death, and those that are ready to bee slaine, if thou sayest, behold, we knew it not, doth not hee that pondereth the heart consider it? and he that keepeth thy soule, doth not hee know it? and shall not hee render to every man according to his works? Now in the discharge of this needfull dutie, we must look that all lawfull means bee onely used, and wee must keepe our [Page 368] selves every one within the com­passe and bounds of his calling. We may contrive and worke the deliverance of the oppressed by these lawfull meanes.

1. By Judging and conside­ring their causes, defending them and their persons, and rebuking and opposing their enemies, for their sakes: and this is the dutie of those who are called to the Magistracie, and such publike Offices in the Common-weale to bee a Refuge and Asylum to Psal. 82. 3. 4. the innocent poore, and father­lesse, to shelter and protect them against the stormes and tempests of undeserved wrongs, and in­juries which are offered them in the world. Just, Holy, and Up­right Job. 29. 12. 17. Job discharged his Office faithfully in this kinde, hee deli­vered the poore that cried, and the fatherlesse, and him that hath none to helpe, the cause which he knew not, he searched out, hee brake the jawes of the wicked, and [Page 369] pluckt the spoile out of their teeth, (that is) he delivered the inno­cent and harmelesse from the abusive and corrupt power of biting, snatching, devouring, in­jurious and oppressing great ones. So did valiant and cou­ragious Nehemiah, rebuke the Neh. 5. 7. Nobles and Rulers (who like heavie Milstones did almost grinde the poore to powder by their usurious and unconsciona­ble dealings) boldly for the peo­ples sake: and herein he did but his dutie: for Princes, Judges, and Magistrates (saith a Sand. serm. ad Magist pag. 138. reve­rend Divine) were not ordained altogether, nor yet so much for their owne sakes, that they might Hoc Reges habent mag­nificum & ingens, &c. prodesse mi­scris, suppli­ces fido lare protegere. Sen. m. Me­dea. have over whom to rule and do­mineere at pleasure, as for the peoples sake, that the people might have to whom to resort, and upon whom to depend for helpe and suc­cor and reliefe in their necessities.

And they ought to remember, that for this end, God hath endued [Page 370] them with power which others want, that they might by their power helpe them to right, who have not power to right them­selves, &c.

2. In pleading for them: and this is the Lawyers dutie, they should open their mouthes, and Prov. 31. 8. 9. plead the poore mans cause, and theirs who are appointed and destinated to destruction, and not for lucres sake praevaricate as many doe, collude, and im­prove their Sophistrie, wits, and faculties that way to pervert and deprave, and undermine their suits and honest causes. Thus we read did that noble Ahikam, and some of the Princes and Elders for the Prophet Jeremie, when Jer. 26. 17. 24. he was apprehended, arraigned, and condemned to death, for tel­ling the Truth, and the Faithfull discharge of his Propheticall Of­fice: the verdict was brought in by the bloody Jurie of Priests, and false Prophets, This man is [Page 371] guiltie and worthie of death: Now this sentence should have beene as unlawfully executed, as it was determined, had not the Princes and Elders stept in be­tweene, and procured a reprivall for the poore persecuted Pro­phet.

3. By petitioning for them, as did Queene Ester for Mordecai, Ester. 7. 3. and the dispersed and distressed Nation of the Jewes. So did the Germane Princes make request unto the King of France for the Anno 1559. poore persecuted Protestants.

4. By provoking and stirring up others to petition for them, as Mordecai did Ester, and as Pharaohs Butler should have Ester. 4. 13 1 p. done for Joseph, Gen. 40. 14. had not hee proved a most ungrate­full and forgetfull wretch.

5. By making complaint to supreme Authoritie, against even great ones, though of an high and an eminent place and station when they offer undeserved [Page 372] wrongs and injuries unto the ser­vants of the Lord. Herein was Abedmelech the Ethiopian wor­thily to be commended for that hee interceeded and spake unto Jer. 38. 7. 9. King Zedekiah, for the Prophet Jeremiah whereby hee helped him out of the mire, and stinking Dungeon whereinto hee was throwne.

6. By writing Apologies for them: as some of the Ancient Fathers did for poore and helplesse Christians, who suffe­red persecution, under cruell ty­rants, Justin. Martyr Tertul­lian and o­thers. and most mercilesse and blood-thirstie Emperours.

7. By abating and mitigating the Adversaries rage and furie with grave advice, wise and so­ber counsell: as did that prudent politike, and truely honourable Doctor Gamaliell in the behalfe Act. 5. 34. 39. of the Apostles. If men of brains and solid judgements would im­prove their best wits and facul­ties this way to dull the edge, [Page 373] and abate the acrimony of mal­lice and revenge, when some­times they may (if they were not too cowardly affraid to of­fend greatnesse) with their lo­ving, exhortary, and perswasive obsecrations, and entreaties they might doe a great deale of good in Church and Common-weale, pacifie, restraine, and for a time disenfierce the enemies and per­secutors of Christ and his mem­bers, as the fore mentioned Ga­maliel did the tumultuous, mad­ded, and enraged Jewes.

8. By a seasonable discovery of the hellish powderplots, machi­nations, and secret mischiefes, which are intended by Satan and his instruments against Christs harmelesse and innocent Lambs. Thus did Pauls sisters son happi­ly reveale unto him and to the Governour Claudius Lysias the diabolicall conspiracie of those sonnes of Belial, who had bound Act. 23. 16. 20. themselues under a curse, that [Page 374] they would neither eate nor drinke, till they had killed the innoxious and guiltlesse Apostle.

9 By a a secret conveyance of Gods messengers out of the Act. 23. 23. 24. 35. & 9. 25. reach of danger, and destruction which [...] plotted and contrived, by the treacherous ambush­ments, and lying await of cruell and deadly enemies. Thus was the Apostle once secured, and freed by the noble Roman cap­taine, and set at liberty another time by the Disciples of Damas­cus, when they did let him down by the wall in a basket.

10. By ardent prayer and fervent supplication unto God for their deliverance, when all humane helpes faile, and no or­dinarie lawfull meanes will serve the turne, Thus did the Church Act. 12. 5. by their hearty invocation on Psa. 79. 11. the Lord, free Peter out of pri­son, and thus did the Prophet David pray for the prisoners, who were appointed to die, and [Page 375] thus should wee with a concur­rent importunitie wrastle with our Lord and master by earnest and piercing prayer, for his distressed, and afflicted people, as some were in this land, in Queene Maries dayes, and as many are now beyond the seas, and against all the incureable, stubborne, and implacable per­secutors and rebells of Christ and his kingdome wheresoever. The prayers of the Saints, for ought I know, have beene the meanes to conquer strong cities, and to knock down the enemies of the Gospell as well as cannons and other warlike engines, they have been the keyes to open the doores to let out his Prisoners, Preces sunt arma Ec­clesiae. & they are the best weapons the Church can use (for they be both defensive and offensive against either corporall or spirituall, mortall or immortall enemies.

11. And lastly, by helping them with all our power and [Page 376] strength, as farre forth as wee have warrant so to do. Thus Abraham rescued Lot from the heathen Kings, and of late the most famous incomparable con­quering Alexander, the ever­lastingly renowned king of Swe­den, quickly snatched the German Princes from the yoke & slavery of their imperious enemies. I could wish my pen were made of yron, my paper brasse, marble, or Diamond, that I might set down in an everlasting Character, those most memorable, Heroy­call, pious, religious, charitable, renowned actions of this most glorious King, a King, a conque­our in whose honour and com­mendation, envy, malice, and malignitie it selfe cannot but write a deserved Panegyricke.

13. In a frequent visitation of those that bee distressed and helpelesse, which religion doth binde us, and the promised re­ward at the day of judgement [Page 377] should move and induce us to do. Now the poore persons, which are principally visitable are these. First, Such as be sicke, a great Emperesse Valentinians wife was wont to visit hospitalls and to minister with her owne hands, to the peoples infirmities and necessities. Secondly, such as bee made poore, and cast downe by the hand of God, by the violence and injustice of in­jurious and lawlesse robbers, or by any other unavoideable and contingent misfortunes. Job was reduced to such a forlorne state and condition, and in this his misery, as hee had some over­suspitious, censorious, and con­demnatory reprovers, to vexe his vexations, augment, and aggra­vate his sorrowes, so hee had Job. 2. 11. 12, 13. & 42. 11. likewise some true-hearted and fellow-feeling friends to visit, comfort and relieve him, and to condole with him in his grie­vances and afflictions. Thirdly, [Page 378] such as be poore and helpelesse neighbours, viz. the fatherlesse, Jam. 1. 27. and widdowes, & such as have a great charge of children, whom they are not able to main­taine, and traine up by their own hard labours and endeavours. Fourthly, such as in other parts, lie in prison for righteousnesse Heb. 13. sake: we must remember those which are in bonds, as if we were in trouble and affliction with them, an excellent example here­of we have in blessed Onesipho­rus for whom in particular the 2 Tim. 1. 16, 17, 18. Apostle made a most hearty and fervent prayer unto God.

For thus by a conscionable visitation of the distressed, wee shall the better discover the truely poore, who are pinched with extreamest penury, from o­thers, who live in want, but are lesse miserable: we shall see what paines they take to live, what burthensome families they have, how their children are [Page 379] brought up, whether religiously, or no, we shall hereby the better know, how to fit and proporti­onate our almes, and charity, whether it be bedding, raiment, food, or what else, by the due observation of their wants, fur­ther you may know that there is a great deale of attractivenes, sometime in the very visible ob­ject to draw men to pittie and compassion: the outward see­ing of the eye many times kin­dles a secret feeling in the heart. When our Saviour Christ saw the multitudes, he was moved with compassion on them, and induced to feed, to heale, to teach them: so likewise when the Mat. 9. 36. & 14. 14. & 15. 32. Luk. 10. 33. Samaritane saw the wounded man, presently he had compassi­on on him: yea, by visiting the poore in our owne persons, wee shall learne (if wee have any grace within us) to be the more thankefull to God for those fa­vours and outward blessings, [Page 380] which hee hath with a more li­berall hand collated on us, then on others: and wee cannot but learne a lesson of temperance, and sobriety, and resolve for fu­ture times to be very moderate and absteyneous in the use of Gods good creatures, when we soe that nature is contented with a little, that poore people, through Gods providence and blessing, can preserve & susteine themselves in good health, and strength by bread and water, course fare, meane clothing, and hard lodging. There be more reasons then these yet to move us to this duty. In visiting the poore, the widow, and the fa­therlesse, for Christs sake, wee are said to visit Christ himselfe: and according to his promise we Mat. 25. 36. may expect a reward for our la­bour, a reward of mercy, not of debt and obligation: and finally hereby our love unto God is easily demonstrable, for if wee [Page 381] see our brother to need, and then 1 Joh. 3. 17. shut up our compassions from him, we may infallibly conclude that the love of God dwelleth not in us.

14. In redeeming captives, freeing poore prisoners, and de­livering the spoiled out of the Jere. 22. 3. Nehe. 5. 8. hand of the oppressor, herein was good Nehemiah deepely charitable, hee redeemed his brethren the captivated Jewes, according to his ability, cut off the bondage of the heathen, to 2 Chron. 28. 12. 15. whom they were sold. So like­wise were the heads of Ephraim this way very mercifull, in that they, according to the advice and counsell of the Prophet O­bed, freed those that they had in bondage and captivity, clothed the naked, fed the hungry, and brought home the feeble upon asses unto their owne city Jeri­cho. We may not conceive this to be a needelesse and superflu­ous practise, for it is Gods owne [Page 282] ordinance, which he established among the people of Israel, it Levīt 25. 47. 48. See Doctor Willet on Levit. 25. 47. 48. hath beene approved and ratifi­ed by the cannons of Councells, which have beene made to this purpose. Ancient fathers as Lac­tantius, and Saint Ambrose have pressed men hereunto, as a high point of liberality. And indeed is there not great reason, that we should redeeme our brethren out of a corporall, externall, temporall slavery, since our blessed Saviour so freely redee­med us out of a spirituall, inter­nall, and (without his mercy) eternall, and inextricable thral­dome and misery? The omission of this duty was the cause of the ruine and destruction of Mau­ritius the Emperour, his wife, children and family, a condigne punishment, for so covetous, and mercilesse a man. The inha­bitants of the Iland Majorica, not far from the continēt of Spain, be­ing by their scituation unavoyda­bly exposed to the inju­rious outra­ges & in­cursions of Moores and Saracens, are often carried a­way, as pri­soners and captives by them to be redeemed for money of their friends, for whose ransome, there are continually on all Sundaies & holy daies pub­like collections in their Churches. Sam. Lukenor. disc. of forraigne Citties. Heathen [Page 283] men have commended this mercifull practice, and Seneca saith, that it was wont to be rewarded with some publike honours and offices in the Roman common­weale. And for the fuller clea­ring of this point, I will relate a notable example of one Pirrhias a Marchant, who most fortu­nately, once above the rest, tra­versing the seas, redeem'd a grave aged, old man from Pyrates and some of his goods, viz. a few barrells of pitch, in which after­wards he found great and much precious treasure: so Most memo rable like­wise is the liberality of Acacius Bishop of A­mida, who when he understood that 7000 souldiers of the King of Persia were taken cap­tive by the Romanes and like to starve for want of food, laid their calamity to heart, and calling his Clergy together, said thus unto them, our God hath no need either of dishes, or cups, for he neither eateth, nor drinketh these be not his necessaries, wherefore since the Church hath many precious jewels both of gold and silver, &c. It is requisite that the captives should therewith be redeemed and delivered out of prison and bondage, having thus acquainted the Clergy with this his liberall intention, he commanded the trea­sure to be translated into money, & therewith redeemed the poore Persian heathen captives. This renowned act of bountifull Acacius strooke the King of Persia into admi­ration, so that he greatly desired the sight of Acacius. Soc. Scholast. lib 7. hist. Eccles. cap. 21. strangely [Page 384] did God reward his worke of mercy beyond his expectation. Many of our Christian bre­thren are too often taken both by sea-pyrates, and land robbers by Turks abroad, and Dunkerks at home: my meaning is, that many poore men are often pur­sued with the malitious cruel­ties of mercilesse men, and cast into prison for improper debts, or for small summes of money perhaps 50, 40, 30, 20, 10. pounds or lesse, which they owe themselves, and would, but are not able to discharge, now if these debts be involuntary and unavoydable (as some­times they may be) if the poore men have lived honestly by their labours, and industrious courses, and do promise a refor­mation of their wayes, wherein they have been defective, and a circumspection and diligence in their calling for time to come, is it not great pitty that these [Page 385] wretched Christians should lye & starve, & perish in prison? and is it not great charity to pay their debts, knock off their bolts, and set them at liberty againe? Such certainely as have beene li­berall this way, in redeeming captives from heathenish bon­dage beyond the seas, or in de­livering the oppressed from the tyranny and cruelty of barba­rous and Paganish Christians here at home, may worthily be reputed, and recorded for most charitable persons. Of some such doth Doctor Willet make men­tion in his Catalogue of good workes.

15. In burying decently the dead corps of our poore deceased friends and brethren: this is un­doubtedly a good and charita­ble work, for our Saviour Christ commended it in the penitent woman, which annoynted him Mat. 26. 10 Mar. 14. 6. Mark. 15. 43. 46. against his buriall. This honour did Joseph of Arimathea per­forme [Page 386] unto Christ, and this fa­vour and love did those devout men shew unto Saint Stephen that blessed Proto-martyr, they buried his body, and made great Act. 8. 3 lamentation over it.

Thus wee see, wherein we are to exercise our liberalitie and how many wayes we may ex­presse our charity. And for the better reliefe and sustentation of the poore, let me prescribe one way more, whereby many men may bemore charitable then they are, and the needy more frequent­ly comforted and refreshed. To effect and bring this to passe, all Magistrates, and inferiour Offi­cers should (as it greatly behoves them) with care and conscience put in seasonable execution all such penall statutes as are esta­blished and authorized for the curbing and restraining of offen­ders, and also consequently for the relieving of the poore by the mulets and forfeitures of delin­quents [Page 387] Politicall and whole­some constitutions there are ma­ny in this kind, as for instance for The penal­ties and for­feitures are these. 3 s. 4d, a man. unlawfull gaming on the Lords day, 12 d an oath. for swearing or cursing, 3 s. 4 d. for tipling and carou­sing contrary to the statute, 20 s. for keeping an Ale-house without a licence, or for not 20 s.selling due measure, for being found 5 s. drunk and swinishly distempered, for 40 s. Constables or Church-war­dens neglect to levy the forfei­tures of offendors: now if Ma­gistrates, and Officers would breath fresh life into these lan­guishing Lawes, by severe exe­cution, and discharge their du­ties more faithfully, and consci­onably then some of them do, the mouthes of blasphemous swearers would be stopt, disor­ders and outrages would be pre­vented, much swinishnesse and beastly intemperance would be suppressed, the poore would be oftner relieved, the common­weale [Page 388] would be bettered and rectified, the King would be ho­noured and obeyed, and God would in all be glorified.

CHAP. XX. To whom mercie is to bee shewed.

ALbeit from the pre­cedent Chapter it may easily be col­lected, whom we are to make choice of, as the objects of our charity, yet to cleare all doubts, and to give full satisfaction to all that desire to be rightly enformed in in the present point, I will more distinctly describe the persons, who are to be relieved, and what order wee ought to observe in the distribution of our Almes, in [Page 389] these two immediate following Chapters.

The Apostles rule in generall is, that we must do good unto all men, but more especially to them Gal. 6. 10. Mat. 10. 42. Psa. 41. 1. 1 Joh. 3. 17. Deut. 15. 7. &. 14. 29. & 16. 11. Lev. 19. 10. Jam. 1. 27. that are of the houshold of faith, who are called by the holy Ghost litle ones, Disciples, be­leevers, Christians, Saints, fellow cittizens, brethren, the houshold of God, &c. And the Scriptures do in generall commend unto our mercy the poore and needy, and among these more respec­tively the stranger, the widdow, the Orphan, and the fatherlesse. To descend to some particulars, we ought to be charitable, pit­tifull-hearted, and liberall han­ded, viz.

To such as are waxen poore, and fallen into decay, these must be relieved according to Gods owne divine and heavenly sta­tute. Lev. 25. 35. To such as by accident are unexpectedly over­taken with a suddaine faintnesse, [Page 390] with cold, hunger, or any other grievance or distresse, and can­not 2 Sa [...]. 17. 28. 26. have a present supply from themselves, or their friends, though they be themselves able at other times, to help and re­lieve others. Therefore Succoth Judg. 8. 6. 8. and Penuel did play a very chur­lish and unmannerly part in de­nying reliefe to Gideon and his army. To such as wee know (though poore and miserable) of an honest life and conversati­on, and very laborious and in­dustrious in their callings: thus did Boaz shew himselfe kinde and mercifull to Ruth and old Naomi. To such as are plunged Ruth. 2. 8. 14. 15. 16. & 3. 17. Nehe. 5. 2 Kin. 4. 1. 7. into deepe debt by reason of hea­vy bondage, or the intolerable cruelties of exacting extortio­ners, out of which they are never able by their owne power and abilities to redeeme themselves. 1 Sam. 30. 11. Luk. 10. To such as are ready to perish in their journeyes, be they aliens, strangers or heathens: Dauid [Page 391] you know relieved the almost famished Egyptian, and so did 2 Cron. 28. 15. the Samaritane succour the wounded man. To naked, indi­gent, feeble and captivated per­sons. To such as want provision, dayly bread, competent and ne­cessary food and nutriment, Ne­hemiah tooke a speciall care for Nehe. 8. 10. such, as appeares by his sending of portions unto them. To poore christians with relation to them as they are christians, thus the Mat. 10 4 [...]. Act. 2 & 4. & 11. 28. 2 Cor. 8. 9. Primitive Saints comforted and succoured one another by their mutuall and reciprocall reliefe, and assistance, the Antiochians, Macedoniant, and Corinthians, 1 King. 17. 15. 1 King 18. 13. Mat. 10. 41. Rom. 16. 2. sent reliefe to the beleevers in Judea, To the distressed Pro­phets, and messengers of the Lord: charitable in this kinde was the widdow of Sarepta unto Eliah, and good Obediah, Ahabs steward unto an hundred Prophets of the Lord, so was Phoebe, Mary, and other good [Page 392] women, so was Onesiphorus, the Ʋide Dr Willet Ca­talogue of good works. converted Gaoler, the Philippi­ans, and others. The large boun­ty of Mrs Phil. 4. 18. These gave 300 l Smith, 100 l Mr Rogers, 400 l Mr Ridge a Grocer in Lon­don, of Mrs 500 l Venable in this kinde is before notified, and ne­ver to be forgotten. To poore prisoners (these though once bad men) may be good objects of our charity. Many in the ci­tie of London have beene libe­rall this way, Sir Wolston Dixie gave above 60 pounds, Mr Fuller gave Messuages and Te­nements to this purpose, Mr Thomas Fisher 20 pounds to redeeme poore men out of pri­son, who are cast in for small debts: so did Mr Robert Rogers give 150 pounds to this end, and the Lady Ramsey 500 pounds. To such as were once men of credit, and great trading, but now poore and unable to man­age their calling and profession of themselves any longer, Mr [Page 393] Blundell the clothier gave 900 pounds, and Mr Offley 600 pounds, Mr Heyden 1000 pounds to bee lent unto such Tradesmen to uphold and sup­port them. To yong and hope­full beginners in a lawfull voca­tion, one Mr Woodward gave 200 pounds, Mr Offley 600 pounds, Mr Heiden 1000 pounds, Mr Norten the Statio­ner 1000 pounds to be lent free­ly unto them. To poore honest and painefull maides marriages, wee want not example in this kinde neither, Mr Kendricke gave to some 10 pounds a peece, Sir John Gresham neere a hun­dred, one Mrs Daxie 20 pounds, Mrs Woodward widdow gave part of 200 pounds this way, the Lady Ramsey 20 pounds, Mr Blundell for them in Teverton 400 pounds, Sir Thomas Offley 10 pounds, Mrs Jane Baker 100 pounds. To poore houshol­ders who have a great family, [Page 394] and but small meanes to main­taine their heavy and burthen­some charge, the forenamed Sir. Thomas Offley gave ten pounds this way also. Such poore as these, are sooner to be pitted, and more worthy our almes and li­berality, then many clamorous vagabonds, that begge in the streetes. To poore souldiers who were prest forth to do their country service in forraigne wars and are lawfully returned home againe perhaps maymed, or some other way-needy and di­stressed, to such the forementio­ned Lady Ramsey gave twenty pounds, for they are to be relie­ved, pittied, and commiserated.

To any whom we know, or may know to be sicke, blinde, lame. diseased, decreped, past la­bour, any way in want, and not able to help themselves, to these it behoves us to shew pitty and compassion. It is an ordinary custome among the richest and [Page 395] ablest Turkes (as the Historian tells me) to send abroad their servants of purpose, to hearken among their neighbours, which of them wanteth victuall, money, or apparrell, that so they may accordingly supply their necessi­ties: where is the Christian that doth so? It is a shame that we should come short of a Ma­hometan in vertous courses and morrall practises. Tis true in­deed, the uertues of heathens are not entirely good, but ming­led with many vices and imper­fections (yet good they are in the matter and substance, though not in manner and circumstance) and they will serve to shame many of us Christians, and one day will rise up in condemnati­on against us.

CHAP. XXI. Of the order to be observed in our Almes-giving.

AS all things must be done season­bly, for time, so also decently and commenda­bly for order, this latter circum­stance must be observed in our works of charity as well as the former. Therefore to prevent a [...] a preposterousnesse, herein, I will prescribe a few generall and particular rules and directions in this case.

The generall are these.

1. In the first place, the pub­like state of our country where­in we live, is to be preferred be­fore all other: a generall and E­pidemicall [Page 397] disease, which seizeth upon multitudes, & nations, and kingdomes, is more dangerous then a private and personal infir­mity and sickenesse, and it ought chiefly to be prevented and re­medied, if possibly it can: so the publike miseries of a state and kingdome is more dangerous and ought sooner to bee stopt and succoured, then the distresse of a private man. Bolton gen. direct. walking with God. pag. 267. It is over better that one member should perish then that the whole body should be consumed. Gracious Nehemiah laid the common ca­lamitie chiefly to heart. Nehe. 1 4. Hee fasted, mourned, wept, prayed, and improved all his owne power and abilitie, and u­sed all possible lawfull meanes to remove it, as the whole booke doth evidently demonstrate. This is it, for the preventing of which we are to fight and sacri­fice our lives, as David was rea­dy to do. 1. Sam. 17 40. Joab, [Page 398] and his brother. 2. Sam. 10. 12.

The generall Calamitie of Gods owne peculiar people and inheritance, must be respected and regarded, especially when a­ny great danger is present or im­minent, I must be so affected herewith, that I must not thinke it too much to adventure livings, lands, honours, preferments, and life it selfe, to do them any ser­vice, or to affoord them any help or to further their deliverance. Thus resolute and couragious was Esther for the afflicted Jewes. Chap. 4. 16. The particu­lar rules are these.

1. We must remember that charity (according to the com­mon speech) ought to begin at home: we must in the first place provide for our owne house and family. Gen. 30. 30. Prov. 31. 15. my meaning is, wee should not onely lay up in store, and pro­vide livings, and lands for our children, and care moderately [Page 399] for future times, but also for the present, allow competent main­tainance, and corporall necessa­ries unto our servants, by whose labours wee are supported and susteined. A good man, (saith So­lomon) is mercifull to his beast, how much more mercifull do you thinke should he be to his owne houshold servants, while they spend their life and strength in his services and imployments. God we know, provided lawes for the rewarding and encou­raging the labour of bruit beasts. Deut. 25. 4. and can wee thinke that he requires no wages, and rewards for his owne Saints and servants. The labourer (whe­ther in spirituall or carnall things is worthy of his hire, and wee shall find that the Lord provi­ded a law to this purpose. Lev. 15. 12. 13. 14. That Bond men and seruants, when they had fi­nished their yeeres of service, should not go away empty han­ded, [Page 400] but be liberally furnished out of the flocke, and the floore, and the winepresse, and such things where-with God had blessed their Masters: And in­deed, nothing can be more con­gruous, and reasonable, then that honest poore servants, who have faithfully served for many yeares, at the expiration thereof, should be liberally dealt withall at their departure.

2. In the next place we must One Mr George Gilson a wealthy man is here­in highly to be commen­ded in that be gave in his life time 160 pounds yearely for a long time to his poore kinsfolke. Vide Dr Willet Ca­talog. with a tender and Charitable eye watch over our owne natu­rall kindred, sprung lately from the same progenitours; we must doe good unto, and provide carefully for the poore of our owne bloud, who depend upon us, of these, is that place in 1 Tim. 5. 8. to be understood, for the word which is rendred ( house) in the Text, is translated kindred in the Margin; the scope of the Apostle there, is to free the Church from unnecessary char­ges [Page 402] and burthens as is apparant vers. 16. and to impose the care of providing for poore kindred upon those of the same stocks and pedegree, who are able to relieve them, as may be collected out of the fourth verse of the same Chapter: where they are commanded to shew kindnesse or piety at home, to their owne house and family, and to require their parents, in affording them nou­rishment, and sufficient necessa­ries for their bodies. This kinde of retribution the Greeks very fitly expresse in a figurative Ciconiae pa­rentes Se­nio confe­ctos nutri­re solent & in volando fessos ad terga reci­pere & ju­vare. Arist. hist. amor. lib. 8. cap. 3. Plin. lib. 10, cap. 23. word [...] which signifies to make seasonable requitall: the Meataphor is taken from the Storkes, who, by the very in­stinct of nature, are taught to be carefull of the Bird of the same nest and feather. It is credibly reported by good Historians that when the old-ones are growne so feeble and impotent with age, that they cannot prey [Page 402] and get their food; as they were wont, the young-ones doe feed and nourish them, and when in flying they grow faint and wea­ry, they support and carry them on their backs: nature it selfe, hereby teaching us this lesson, that we ought, if of power and ability, to be very respective and carefull of our parents and kin­dreds, and to supply their tem­porall wants and necessities. We have a wholesome and Charita­ble Law, which may very well be called Scap. Grae. léxi. See Dal­ton cap. 40. fol. 96. [...], where­in the Father and Grandfather, Mother and Grandmother the Children and the Grandchildren of every poore impotent person, not able to worke, are comman­ded to relieve them upon forfei­ture of twenty shillings for eve­ry Month, and in case of non­payment, they are to be commit­ted to prison. Such as faile in this Charitable duty degenerate into a degree of brutishnesse be­yond [Page 403] the Storks; for they are not herein deficient; or according to the Apostles censure, they may be accounted worse, more hard-hearted and uncharitable than infidels, who as it seemeth by his speech, would not suffer their neere kindred to live upon publike Almes, but such as were of ability among them, would take speciall care for their reliefe and maintainance. This place therefore you see is notoriously abused, and perverted by too many Covetous, and Carnall wordlings, who like Spiders sucke nothing but poison out of the sweet flowers that grow in the Paradise of the Scriptures. Aske some Nabal or other (there bee too many of them in the world) why he is not more libe­rall and Charitable to his poore, naked, and all-most famished Neighbours? and he will make this answer, I must doe as I may, and as I am commanded by the [Page 404] Word of God, I must first pro­vide for my selfe, wife and chil­dren, or else I were worse than an Infidell; this is the excuse, pretence and (in his conceit) in­vincible argument whereby hee thinks hee is able to confute all objections whatsoever, and to defend himselfe in his covetous and cruell practices: Thus if Sand. Ser. flesh and bloud be suffred to make the glosse, it is able quickly to cor­rupt a right good Text. The Apostle in the forementioned words, meanes no such thing, as men would have him. Hee is so farre from giving liberty unto worldlings to carke and care for posteritie immoderately as they doe, that he rather perswads all good Christians in those very words, unto liberality and the duties of Charity; so then wee will retort the Argument, and breake the covetous mans pare with his owne weapon, thus, He that will not provide for his [Page 405] owne house, or his kindred is worse than an Infidell: (that is) He that is not Charitable and li­berall unto his Parents, Ne­phewes, and unto his poore di­stressed and impotent Kindred though they live not in his house, but are planted abroad from him, That man may bee said to bee worse than an In­fidell; therefore those covetous and carnall men that carke and care, onely for those that are under the same roofe with them, they are most mercilesse and un­charitable wretches, no better, nay worse than Infidels.

3. In a third place we must Prov. 3. 27. 28. lend a helping hand unto our poore neighbours and common friends and familiar acquain­tance who live in the same pa­rish with us, with whom wee have mutuall societie, enter­course, and commerce unto whom, as we are neere in situati­on, so we should bee in affection [Page 406] and readinesse to helpe them up­on all occasions and oppor­tunities. Not onely Divine, but humane Lawes doe impose a necessity upon us to be Charita­ble to our poore neigbours, both which wee must obey for Con­science sake: And although there bee the strong Obligation of a twofold precept to tye us here­unto, yet our acts of Charity are not the lesse commendable, if we give with a Charitable heart, and willing affection.

4. After these we are to ex­ercise Deut. 15. 7. Levit. 25. 35. our bountie and liberallity towards our poore Countrimen, who were borne and bread in the same native ayre and soile, then to strangers and sojourners, and then our enemies. For these we are to love and relieve too in their poverty and extremity. Mens naugty hearts doe natural­ly rise against their enemies, with much enraged anger, dis­daine, and contempt and this [Page 407] doctrine may, perhaps, seeme to be a Paradox unto revengefull and vindictive spirits. But reade, I pray, these Scriptures, Luk. 6. 35. Rom. 12. 20. Prov. 25. 21. and then tell mee, whether this dutie doth not lye upon thee with a heavie necessity: thou art commanded to be mercifull even as thy heavenly Father is merci­full, now hee makes his Sunne to Mat. 5. 45, 46. Luk. 6. 36. rise on the evill and on the good, and hee causeth the Raine to fall on the just, and on the unjust: He shewes abundance of favour unto his enemies, and the grea­test rebels of his Kingdome, and if thou wouldest bee holden a Childe of thy Father which is in heaven, thou must doe so too, to love those that love us, to doe good unto our friends, who can and will make satisfaction and requitall is no such great matter, Mat. 5. 46, 47. Luk. 6. 32, 33. for the Publicans doe even the same, and we can never expect a reward from God for this car­nall [Page 408] love, and these Civill natu­rall, and Morall actions. But to feed and refresh our very deadly and approved enemies, as Elisha counsel'd Jehoram to do, 2 King. 6. 22. is a good Argument of selfe-deniall, of a gratious heart and humble disposition, and it is a notable worke of Mercy, which shall not be unrewarded at the last day.

Now because in the relieving of the truely poore and needy, there must needs bee a Prioritie, and Posterioritie, observe againe that we are to succour.

1. Such as are in extremitie and ready to perish, unto these Job had a principal respect, chap­ter 29. 13. and the mercifull Sa­maritane, Luk. 10. 33. 34.

2. Such as are in necessitie, waxed poore, and fallen into decay, (as Job was by reason of Levit. 25. 30. fire, injurious outrages of ene­mies, or by any other unavoyda­ble mis-fortunes, whereunto [Page 409] mortalitie is liable, and obnoxi­ous, unto these must wee reach forth a helping hand, to raise them up againe, as Jobs friends did him: chap. 42. 8. Among these two sorts of poore, whe­ther in extremitie or in necessity, speciall care is to be had. First, of the Fatherlesse, the Widdow, and the Stranger, Job. 31. 16. & 29. 12. 13. Deut. 24. 19. 20. 21. Secondly, of such as are truely religious, Psal. 16. 3. Rom. 12. 13. It behoves us in my opinion to respect, love, and relieve sooner a zealous, pious, and gratious Alien or stranger, than an Athei­sticall, prophane, and irreligious Coozin. Quia sanctior est copu­la Bern. cordium quam corporum, be­cause Spirituall kindred and consanguinitie in Christ is more excellent, than that which is on­ly corporall and carnall: Upon such as these did the Prophet David fixe his affection, he de­lighted in no mans company, [Page 410] but such as did excell in vertue, Psal. 116. feared the Lord, and kept his Commandements, Psal. 119. 63. and the Apostle enjoynes us to have a speciall care of the Hous­hold of faith, Gal. 6. 10. Now be­cause among those that are reli­gious some may stand more in neede than others, it concernes us to be very respective unto, and tenderly watchfull over those that are imprisoned, banished, or maliciously persecuted for Christ and his Gospell sake. It is a transcendent piece of chari­tie to releeve a Jeremie that is brought to distresse and misery, for telling the Truth: for Christ is relieved in the persons of such, and he will not forget to reward such mercifull men at the day of Judgement, Matth. 25. 34. &c.

CHAP. XXII. To whom not to give.

I Am very loth to en­ter into this dis­course, fearing least wretched misers and thurlish Nabals should hence [...]ake occasion to harden their al­ready too obdurate hearts, a­gainst all sorts of poore, when they understand that there are some altogether unworthy of any pittie and compassion: My purpose herein is not to shu [...] up any mans hand against the truly poore and needy, but to direct the mercifull man, how he may sometimes spare where hee [...]ought, that hee might the better give where he should.

1. The blessed Apostle Saint Paul, who himselfe was very [Page 412] Charitable, and earnestly in his Epistles exhorted others there­unto, delivered this Cannon, that 2 Thes. 3. 6. 10. 14. such as lived inordinately, and would not worke, should not eate, yea, he chargeth the Thessaloni­ans to detest and abandon the acquaintance and company of such disorderly loyterers.

2. We are not to relieve (ex­cept in case of extremitie, and upon point of perishing) such as by the Statutes and wholsome Lawes of our Land are stigma­tized and branded with the names of rogues, as all runna­gates, vagabonds, and sturdie beggers are, the very ulcers, scab [...] and vermine of a Common­weale: all such wanderers as have neither house or home, an [...] make idlenesse and begging ther trade and occupation, are for­bidden to begge, and so are wee forbid to relieve them.

These are not fit objects for our Charitie, for to helpe and [Page 413] maintaine such professed wan­derers, who may, and can, and will not worke, were to main­taine a school of roguery. There­fore let us shut our eyes, and our eares, and our hands, and our hearts against them, and take speciall care that the Law bee executed upon them, and yet we are not uncharitable.

1. Because the Statute lawes in this kinde are made by the Consultation of the wisest and choisest men in the kingdome, and by the consent of the people, and it were a very presumptuous and contumacious thing to dis­approve by our practice what deeper judgements have allow­ed and established by our owne approbation.

2. All lawes authorized and ordained to rule us in good and lawfull things, which are bene­ficiall 2 Thes. 3. 10. Rom. 13. 5. to the Common-weale, and consonant to the Word of God (as these are) doe binde [Page 414] and tie our Consciences. For 1 Pet. 2. 13. 17. Eccles. 8. 2. Magistrates (saith the Apostle) must be obeyed for Conscience sake: and we are commanded to feare God, to honour the King, and to keepe his lawfull Com­mands.

3. This is the way to sup­presse such a Lawlesse generati­on of lewde vagarants, and to prevent manifold sinnes and im­pieties, which are usually per­petrated among them, as thefts, adulteries, murthers, drunken­nesse, and other such most ab­horred abominations, not to be tolerated or suffered among the Professours of the Gospell.

4. They beare the name of Christians, but live under no set­led Ministerie, in no horest course and vocation, feeding like Droanes on other mens labours, and being more like in their lives and conversations to Turks, and Infidels, than to reformed Chri­stians. Plato allowed not any [Page 415] beggers in his conceited Com­mon-weale: for, indeed they are in a State, as a Wenne is in the face, a very great deformitie and blemmish, and well ordered Re­publikes, suffer them as little as may be.

5. They very much disgrace our Christian religion, and dis­able our Charitie; for if they be needy and poore indeede, why then doe we suffer them, to live like rogues, to begge from door to doore, contrary to Charitie and Christian religion? and if they deserve punishment, rather than mercy, why doe we abuse, and mis-imploy our charitie, and not rather seeke their reformati­on by some legall course, and lawfull proceeding?

6. The relieving of such un­worthie wretches, is a means to animate and encourage them in their ungodly conversations and to cause them to continue on still in their idle, prophane, and [Page 416] unsufferable courses, and so wee become guiltie by our foolish pittie, of their sinnefull practi­ses.

7. We mis-imploy and mis­pend our Almes, which might better bee reserved for others, who are more indigent and pe­nurious, and whom we in Cha­titie stand bound to relieve and succour.

8. Wee can never reape any comfort from this our conceited Charitie, and liberalitie, because the concomitants, & consequen­ces hereof are apparantly evill, and unlawful: for in relieving va­garant, towns-end beggers, con­trary to the Apostles rule, we dis­respect the wisdome of the holy Ghost, also the wisedome of the King, and State, we disobey and contemne authoritie, incur some­times many penalties, and pecu­niarie mulcts, which we are loth to pay; and harden them in their most cursed and heathnish cour­ses [Page 417] Charitie certainly is not re­bellious and opposite to autho­ritie, it doth not elevate or puffe men up, it doth not suffer them to adore their owne fancies and conceits, nor to preferre their owne private opinions before the Lawes of their Soveraigne. Therefore let no man delude himselfe, and others too, by this indiscrete beneficence, and (as I may so speake) uncharitable charitie. These Ulcers and Dron's of the Common-wealth are un­worthy of any honest mans Almes, and he that shewes them mercie, doth them, and himselfe, and his Soveraigne, and the Common-wealth, much wrong and injurie. I stand to presse this Point the more vehemently, that hereby I might discover the fol­ly, and rectifie the erroneous judgements of many ignorant men, who dare to defend this indiscreet and unprofitable kind of Almes-giving, and are ever [Page 418] too too slacke handed to any pi­ous and more charitable works. All learned Divines with an un­animous consent condemne, and censure this sort of beggers, as unworthy objects of a Christi­ans charitie, for they live con­trarie to Gods Ordinance with­out a calling, they are unnecessa­rie burthens to the Common­weale, they are members of no body, neither Ecclesiasticall, nor politicall, they doe no service either to God or the King, they live in so base and brutish a course of life, tanquam fruges Hor. 1. Ep. 2 consumere nati, as if they were borne for no other end, but to eate and drinke, to consume and devoure Gods good Crea­tures. A learned and godly Di­vine declaimes very sharply a­gainst them, and citeth the An­cient Z [...]p. lib. 2. cap. 23. in Pol. Eccl. de validis mendicant. fathers, the Civill Law, Imperiall Constitutions, and other decre's in Germany against them: Atticus the Bishop of [Page 419] Constātinople sent a great summe Socrates hist. of money to the poore of Nice, but with this limitation and re­striction, that it should not bee given to such as respected onely the belly, and made a trade of begging, but to such as were truely poore, and ashamed to begge. Give not to the ungodly, (saith the wise man) and helpe not the sinner, meaning such as Ecclus. 12, 4. 5. 6. made a trade of sinning, as these sorts of base, brutish, and hea­thenish people doe: well said S. Ad. vin­cent Donat. Austine to this purpose. It is farre better to with hold bread, than by giving to make the poore rest securely in his unrighteous­nesse. To conclude this chapter then, idle loyterers, and disor­derly vagabonds, where without Countrie now swarmeth; are not to bee relieved with the fruites of our Almes, except as before 'tis excepted, in case of utter ex­tremity. And yet I would have every one to bee good to the [Page 420] poore, the which that we may be, wee must understand a right who are the poore, and what it is to be good to the poore, and for direction herein, heare what a Mr. San­dersons ser. 1. ad Mag. 142. learned Divine hath written to this purpose: Not he onely is good to the poore, that delivereth him that is oppressed: nor is hee only good to the poore, that relee­veth him, when hee is distressed, but hee also is good to the poore, that punisheth him when he is idle: He is good to the poore, that hel­peth him, when he wanteth, and he is no lesse good to the poore, that whippeth him when he deserveth. This is indeed, to bee good to the Poore, to give him that Almes first, which hee wanteth most: If he be hungrie it is Almes to feede him, but if hee bee idle and unto­ward; it is Almes to whip him: so then relieve the poore, but then those that bee poore indeed. All that begge are not poore, all that want are not poore, all that bee [Page 421] poore, are not poore indeede. There is a great deale of difference be­tweene the sturdie begger and the truely need y Christian: They that are old and impotent, and past worke, they that are sicke and lame, and cannot worke, they that are willing and able, but cannot get worke, they that have great families, and cannot maintaine them by their worke; these be the poore indeed, and unto such as these, be good and mercifull.

CHAP. XXIII. Of the unmercifull who they bee, and of the miseries of the mercilesse.

AMong al the sons and daughters and sinfull of­spring of A­dam, none lie plunged in so deplored and la­mentable a condition, as pitti­lesse, compassionatelesse, hard­hearted, cruell, and unmercifull men, for they stand registred in Gods Booke among the vessels of wrath, who one day shall be filled full with the furie and in­dignation of the Almightie. Matth. 15. 41. Cursed they are in their life, cur­sed at their death, and most cur­sed shall they bee at the day of Judgement: If you desire to [Page 423] know some of their names, they are such as these, Extortioners, Usurers, extreame Exactors, Op­pressours, Horders up of Corne in times of scarcitie, Enhauncers of the prices of things, Covetous niggards, Churlish Nabals, cru­ell Depopulatours, detainers of the Labourers deserved wages, Bribetakers, Mammonists, Ido­lizers of durt and clay, cunning circumventers, and over-reach­ers of their brethren: besides these, there be more of this cur­sed Catalogue and black Guard, as for instance, Such as give to the poore, but with a grudging heart, and frowning face: such as shut their eyes, and their ears, and hands against the helplesse members of Christ, Such as spare more than needeth, and spend more than they ought, in proud Plumes, gay Clothes, Gaming, Gluttonie, Drunken­nes, and riotous Revellings, upon Hawks, or Hounds, or Players, [Page 424] and perhaps, sometimes upon Whores and Harlots, Such as give just nothing at all, or as good as nothing all their lives long, and at their death, part with some pitifull portion to the poore, because they can keepe it no longer. I cannot give you the entire and perfect number of all these hard-hearted and mer­cilesse men, who will one day wish that they had never beene borne, or (if they must needes have a being and existence) that they might be Metamorphosed into a bruite beast, a stocke, or a stone, or any senselesse or ina­nimate creature, that so they might bee the lesse capable and sensible of those heavie plagues and punishments, which are the just deserv'd stipend and reward of every incompassionate and pittilesse man.

I could wish, that I were en­dowed with the Art and skill of some cunning Appelles, that I [Page 425] might delineate and describe this monster of men in his proper colours, and represent him to your view in all his defects and deformities, that so you might together with his person, loath and abominate his conditions and practices: I finde in the sa­cred Scriptures some few marks and properties, whereby I may thus describe him: He hath not 1 Joh. 3. 17. the least sparke of true love ei­ther towards God or man, not the smallest dramme of saving Jam. 2. faith, for though he beleeves, yet tis but a diabolicall assent or pre­sumptuous Job 6. 14. confidence: he hath no feare of God before his eyes: He can finde no acceptance with God, when he makes his prayers Pro. 21. 13. unto him, for when he cryeth he shall not be heard: he is a bar­ren and fruitlesse Figtree, which Luk. 3. 9. shall surely be burnt, a most cur­sed Psal. 109. 16. with vers. 6, 7, 8. to vers. 15. Jam. 2. miscreant, which shall cer­tainely bee condemned, a faith­lesse and mercilesse steward, [Page 426] which shall bee delivered to the tormentors; a notable foole, that Mat. 18. 34. to winne the world will lose his Luk. 12. 20. owne soule: he is a very theefe and robber of the poore, nay which is worse, hee is a man of blood, saith Ecclesiasticus, a de­vourer, Eccles. 34. 21. a murtherer of the poore: for, saith Saint Ambrose, Si non pavisti, occidisti, thou hast killed thy poore brother, whom thou hast not fed. This is to kill, saith the same In Psal. 118. Father, to deny the meanes of the preservation of life: to keepe in thy bags which should relieve the poore, is to bury in the grave, the life of the poore. And least men should thinke these words to be but wind or super­fluous, & empty breath, and make light of such paper Gun-shots, as having no strength and pow­er to pierce through the heart that is harnessed with inhuma­nitie and pitilesse cruelty, and congealed unto Adamant, let them ponder a while upon the [Page 427] parable of the mercilesse man, Matth. 18. 30. 34. who tooke no pitty on his fel­low servant, and was therefore rigorously handled by his owne Lord and Master, and cast into Prison there to bee tormented everlastingly for his dogged dis­position, and cruell carriage to­wards his fellow-servants: Or let them take these two princi­pall examples into their serious consideration: the first is that of unmercifull Dives, who for de­nying Luk. 16. Lazarus a little hard lodging, a bed of straw, was tumbled downe from his bed of Downe into a bed of flame, for denying him the crumms which fell from his table, was fed with fire and brimstone in the pit of hell, and for denying him drinke to quench his thirst, was denied himselfe a drop of water to coole his tongue, so true is that of Saint James, Hee shall have Jam. 2. 13. judgement without mercy: that hath shewed no mercy. The other [Page 428] example is that of the Emperour Mauritius, who through cove­tousnesse and love of money, refusing to redeeme certaine Christian captives, who were destinated by the Conquerour to the sword and destruction, in case of non-payment, was re­duced into a most lamentable state and condition, to a most mercilesse and doleful end. After this cruell and bloody act of his, in not redeeming the captives (for he had a finger in their slaughter as well as the enemie, because he might have saved their lives) he never thrived or prospered in any thing hee went about, the Lord gave him over to the horrours of a troubled and wounded spi­rit, to bee vexed with continuall feare of treason, and to bee tor­mented with the praeapprehen­sion of the torments of hell, but praying against those future paines and punishments which he feared in another world, and [Page 429] rather choosing to bee afflicted and plagued in this life, in a dreame (though they bee most commonly false and Somnia ne cures nam fal­lunt somnia plures. deceitfull) hee learned the decree of God against him, that hee should bee dethroned, and delivered up into the hands of bloudy Phocas, one of his Centurions, who should aspire and attaine unto the Emperiall Crowne and dig­nitie: And even so it came to passe, as he foresaw in his imagi­nation, for the same Centurion rebelled against him, got the upper hand of him, was proclai­med Emperour in his stead, and assoone as he was lifted up upon the wings of ambition, to the highest top of honour, power and Emperiall majestie, hee pur­sued his former lord and master, tooke him prisoner, first slew his wife and five children before his face, (hee himselfe all the while crying; justus es Domine & rectum judicium tuum, Just [Page 430] art thou, oh Lord, and righteous is thy judgment:) and after hee had dispatched them, he murthe­red most miserably poore Mau­ritius himselfe.

Thus were these two forlorne wretches plagued, the one with temporall, the other with eter­nall punishment, not for com­mission of evill, which they shold not have done, not for cru­elty in oppressing the oppressed, or for grinding the faces of the poore, or for robbing, wronging, or notoriously injurying them: but for omission of good, which they should have done, for not shewing mercy and compassion when they ought; for this were they hunted, and overtaken with Gods plagues and punish­ments, and so shall all the dam­ned at The day of judgement. This will bee one of the most grievovs and unanswerable bils, which will bee cast in against wicked men at the last and great [Page 431] tribunall: Imprimis, for not fee­ding Mat. 25. 42, 43, &c. the hungry: Item, for not giving drinke to the thirstie: Item, for not lodging and enter­taining strangers: Item, for not clothing the naked: Item, for not visiting the sicke, &c. As men must then bee strictly ac­countable for all their thoughts, words, and actions, so more spe­cially for the neglect or con­tempt of Charity and the works of mercie: An invincible Arma­do of former forgotten sinnes will then be mustered together, and with all their united forces fight against, and charge upon poore gracelesse impenitent sin­ners: but sinnes of malice, sinnes of uncharitablenesse they be the Captaine sinnes, who will march in the forefront of the battell, and being armed with most fiery Scorpion-stings will vex, and wound, and murther most horri­bly and bee verlasting scourges and flames unto their consciences

Let unmercifull men consider on these things, and if they desire to escape those Judgements, which hang over the heads of all mercilesse men, let them pray unto God for that unvaluable Jewell, the grace of Charitie: Let them put on bowels of pitty and compassion, remoove and prevent all causes and occasions of unmercifulnesse and crueltie, which be principally these: In­dependance upon God, distrust in his promises made to the mer­cifull. (Let covetous, carnall, and hard-hearted misers say what they will, they doe not beleeve in God, they give not credit to his Word) feare of future want and penurie, when they have the Word of Truth to the contrarie, wnat of love towards God, and of pitty towards the poore, love of mony, and earthly-minded­nesse, pride of apparrell, fulnesse of bread, love of pleasures, and Ezech. 16 49. pastimes, Selfe-conceit, and a [Page 433] groundlesse presumption that they are good Christians, when they are nothing lesse, that they are in the right way to Blessed­nesse, cocke sure of Heaven, true worshipers of God, sincere pro­fessours of his Gospell, unque­stionable beleevers, albeit they be not zealous of good workes, nor given to the practices of Charitie. These and the like obstacles and hinderances there are, which stop men from wal­king the ready way to good works: They will all appeare very cleere and evident in the next Chapter of objections, which worldlings frame upon purpose to shift off the exercise of Charitie, and to spare their purses.

CHAP. XXIV. Of such objections as have beene or may bee made by mercilesse and uncharita­ble wretches, with their se­verall Answers and Re­solutions.

THere was never any Truth so happily in­nocent, as to main­tain it selfe free from calumnie, obloquie, and opposi­tion, never any dutie (though never so necessarie) if unto the performance thereof was requi­red the expence of the purse, but hath beene questioned and im­pugned by Hypocriticall and earthen Christians, who prefer­ring a little peece of filthy clay before Jesus CHRIST and the [Page 435] Crowne of Immortalitie, labour by fained excuses and pretenses to shift off these holy duties of Charitie from themselves, and are ever more Non-conformists to those religious and pious pra­ctices, which are incompatible with their worldly profit. Some devise one thing, some another, and not a few assault this Hea­venly and Apostolicall Doctrine of laying aside afore-hand for Charitable uses with many ar­guments, and carnall cavillati­ons, which truth notwithstan­ding, can hereby bee no more darkned and weakned, then the Sunne with those paper pellets and artificiall bubles the little boyes shoote and blow up into the aire.

The objections which are or may be made, are sundry and different, some of one kind, some of another. As waters have a different taste, strength, and qualitie, according to the [Page 436] various temper of the veines, the earth, stonie places, and rockes through which they run, and from whence they flow: So an argument is stronger or wea­ker, according to the constituti­on and qualitie of the braine, wherein it was hatched, and from whence it doth proceed. The strongest and worst objecti­ons (for all are naught, that are made against Charitie) I will first propound, assoile, and cleare as briefly as I can; and although some are so senselesse, and foolish that a Recitare were a sufficient Refutare: yet because every one likes his owne things best, and judges of his owne conceits, as the Beare doth of her whelps, that they are of all creatures the fairest, I will mis-pend so much time, as to give satisfaction to every triviall objection, that so all the mouthes of base world­lings might be stopped.

I see no such neede, to bee this Object. way so disposed?

Our Saviour Christ saith, the Answ. Poore yee shall alwayes have with you, and if there be alwaies poore, there must bee alwayes the exercise of Charitie. There is a two-fold necessitie of practi­sing this dutie. First, in regard of the poore, whose wants thou art bound to supply and releeve. Secondly, in regard of thy selfe, that thy faith, love, and charitie may bee made manifest, and known to be pure, lively, opera­tive, and unfained Graces, and easily differenced from those meere dreames, fancies, and de­lusions, with which Satan doth infatuate too many in the world.

Wee have no poore in our Par­rish. Object.

1. If this bee true (as I can Answ. hardly beleeve it) then be cha­ritable [Page 438] abrode, thus the Law of our land requires thee to bee: Travell abroad with the Sama­ritane, till thou hast found out a wounded man, a poore neigh­bour that wants the Oyle and Wine of thy mercy and compas­sion, to cure and comfort him. Secondly, hast thou no poore ruinated kindred, if not, thou art sprung from a strange and uncoth Stocke and Genealogie: if thou hast any, shew kindnesse at home to thy owne blood and kindred, as did the rich man before men­tioned Master Jilson who gave a hundred and sixtie pounds yeer­ly to his poore kins-folke, a rare example, and hardly ever heard of in these hard and pittilesse times. Thirdly, its an objection, which no Parish can truly make, if it consists of many hous-holds: for albeit there be none poore in extremitie, yet there are doubt­les some poor families, who may stand in neede of thy aide and [Page 439] liberalitie, though they come not a begging to thy doore.

I pay my rate to the poore, and Object. to other good uses as much as the Law requireth.

1. 'Tis the Law then, and Answ. not thy Charitie, which relie­veth the poore. Secondly, the Law provideth well, but yet not for all persons that may be indigent, and helplesse, nor yet for every good worke, which the Divine Law of God commands thee to put thy hand unto.

I have as good affection, as the best, and can give when I see Object. cause.

1. Saith a Father, Non satis Answ. Ambros. lib. 1. offic. ca. 30▪ est velle, sed etiam benefacere: Affection is not enough (where there is abilitie) without present action and execution. Secondly, the commendation of thy wil­lingnesse and afflexibilitie within thee, will prove to bee but a ri­diculous [Page 440] ostentation, if thou dost not manifest it without thee. Thirdly, 'tis not in thee at thy pleasure, to give when, and where there is cause, thou canst doe nothing in this case without Gods speciall Grace, without which thou wilt easily let slip every good occasion, and wilt not see, where thou shouldst see, nor doe good, when and where God would have thee.

The poore are verie unthanke­full. Object.

1. All are not so, or if they Answ. were, yet they must be relieved. Secondly, thou thy selfe art of­tentimes unthankefull to God, and yet he ceaseth not to follow thee with his continual blessings, and therefore oughtest thou to Act. 9. 33. Luk. 6. 35. 36. deale as mercifully with thy brother. Thirdly, thou art in giving, not to looke unto their thankfulnesse, but to their mise­ry. Fourthly, their backes will [Page 441] blesse thee, though their tongues returne backe no thankes. Fifth­ly, Job. 31. 20. their ingratitude is their owne sinne, not thine, it doth thee no harme, but is altogether hurtfull to themselves. Sixthly, because they faile in their dutie towards thee, wilt thou therefore dare to faile in thy dutie towards God? wilt thou therefore bee unchari­table, because they are unthank­full? God forbid. Seaventhly, consider if thou givest still, and knowest that thou shalt not re­ceive any thing backe againe, no not so much as thanks for thy good deeds, the more true is thy Charitie, and the greater shall thy reward bee with God. For if wee seeke any recompence with men, wee shall surely loose it with God. Lastly, let us re­member, that the Lord (to whom wee become creditors, if Matth. 6. wee give liberally to the poore) undertakes to bee our Pay-ma­ster, we have his Word, his Bill [Page 442] and Bond for it: and if wee ex­pect any thing backe againe for our charitable practises and ma­ny Prov. 19. 17. good turnes, wee must looke for it at his hands.

The poore are very lewd, and Object. unworthie reliefe.

1. All are not so: some poor Answ. are honest, and of good report, and of unblameable conversati­ons: Picke out these for the ob­jects of thy Charitie, if thou wilt doe nothing for the other. Se­condly, thou art not to releeve their lewdnesse, but their pover­tie, and thou must succour and sustaine them as they be men, not as they be transgressors. Thirdly, Matth. 5. 45. our Heavenly-Father giveth to the good, and to the wicked, and remember, we must be mercifull as he is mercifull. Fourthly, we are to know that our owne un­worthinesse is great before God, yet wee beg of him and expect his Almes: are the poore more [Page 443] unworthie of our Charitie, than we are of Gods gratious libera­litie? Doubtlesse not. Fifthly, though they bee Dic indig­num esse cu­jus causà vel minimū labores, dig­na est Ima­go Dei, qua tibi com­mendatur, cui te & omnia tua exhibeas; quod si non modo nihil boni prome­ritus est, sed injurus quoque & maleficiis te provocavit, ne haec qui­dem justa causa est cur illum & dilecti­one comple­cti, & de­lectionis officio pro sequi desi­nas: Calv. Inst lib. 3. c. 7 sect. 6. unworthie to whom thou dost give, yet be­thinke-thy selfe he is not so, for whose sake thou doest give. Sixthly, when thou releevest their necessities, friendly reprove their ill courses and conditions: Thy Almes and bountifulnesse may bee a good meanes to mol­lifie their stubborne natures, and to worke them to amendment. Lastly, 'tis better to feede tenne unworthy and gracelesse wret­ches, than to let Christ goe un­fed, and unrefreshed, in one poore Lazarus.

When they receive our Chari­tie, they abuse it.

1. The assertion is false, if universall, and doe not mispend Gods blessings, some use them well, give therefore to them. Se­condly, doe not we abuse Gods [Page 444] good creatures too much and too often, whereby though we grievously offend his Sacred Majestie, yet doe not wee cease to begge, neither doth he leave off to give. Thirdly, the poore in mis-imploying the fruits of our almes, wrong themselves, not us, they can abuse but a little but wee doe a great deale, this then is but a poore pretence to excuse any from works of mer­cy. Fourthly, If we know who they are that will waste and consume the money which wee give them, then let us be liberall unto them in other things more needfull, let us labour by fre­quent admonitions, and friendly objurgations to reforme them, far bee it from us ever to harden our hearts, and wholy to with­draw our hands from succoring them, in their miseries and ex­treame necessities, but if they persist in their wicked wayes, let us complaine of them unto au­thoritie, [Page 445] whose Charity is Mi­sericordia puniens, Mercifull ca­stigation and correction for their amendment.

I am a widdow what can bee Object. expected from me?

1. If of a meane estate, not Answ. much, yet thy mite shall be sure to finde acceptance with God. Secondly, no Widdow may Mark. 12. 43. thinke quatenus a Widdow shee may bee exempted from shew­ing mercy to the poore: for the Apostle tels us, that a Widdow who is to bee honoured as a Widdow indeed, must bee well reported of for good Workes, which if shee doth not, shee is no Widdow indeed. Thirdly, wee have heard before how Wid­dowes have been addicted to good Works of Pietie and Cha­ritie.

I am a Wife, therefore its not Object. for me to give, I cannot, I dare not doe any thing.

If Conscionable subjection Answ. be the ground of this objection, then it is the more tolerable, looke before for satisfaction Chapter 6. in what cases Wives may give; but if it proceed from covetousnesse, as too often it doth, tis the surest argument of a hard and uncharitable heart, and albeit many can excuse them­selves now before men, yet they shall not finde any such starting holes, when they come to an­swere before Christ at the dread­full day of judgment.

I do give, though more silently Object. and secretly than others, I desire not to be seene of men, nor to have a Trumpet blowne, when I di­sperse my Almes.

Boast not, I pray thee, of thy Answ. false counterfeit and sneaking li­berality, [Page 447] thou needest not desire the blowing of a Trumpet, for, if indeed, thou wert open-handed, and liberall to the poore, as they have a hand to receive, so they have also a tongue to blaze abroad thy Charitie and Almes­deeds. Remember also thy lampe of Charity must not burne un­der a bushell, thy light must shine before men, that God might be glorified and malitious mouths stopped by thy many good works. For an Almes may bee given openly, and yet not vainegloriously: Tis true in­deed, give wee must not to bee seene of men: but its one thing, to give with a sinister and Pha­rasaicall intention to bee seene, and another thing to give that which may be seene. That is a strange invisible Almes which none see, and as strangely insensi­ble which none can feele: Such is the Charity of Selfe-applau­ding hypocrits, which most [Page 448] commonly is expressed in no­thing, but in words, and vaine­glorious speeches.

Alas, may some say, I have but Object. little to give.

Though thou hast but a little, Answ. yet give a little of that little, unto him that is extreamely needy: The poore Widdow had but a little, when shee cast her two Mites into the Treasury which was all that shee had, and least any should bring a Counter plea of their poverty, our Saviour Christ hath promised a most certaine acceptance and reward even to a cup of cold water, the Mat. 10. 42 which none are so poore, but they are able to give. God doth nothing value or respect the greatnesse of the gift, but the readinesse and willingnesse of the heart: for if there bee a wil­ling minde, it is accepted accor­ding 2 Cor. 8. 12. to that a man hath, and not according to that a man hath not.

There be some more able than Object. my selfe, rich men, who are good hold-fasts of that they have, and will doe but little.

1. I must let thee know, that Answ. thou must regulate thy life and actions by the Lawes & precepts of God and not by the examples and practices of men: Wilt thou therefore bee a Nabal, because other earthwormes starve and famish the poore? That can ne­ver be a good conclusion, which is inferred from false and errone­ous premises: Others richer than thy selfe give but little, there­fore thou wilt give just nothing at all: a cursed, devillish and damnable consequence. Second­ly, there bee many examples of rich men which doe give, and why dost thou (passing over the sound flesh like filthy flies which feed on corruption) pitch onely upon the scabbed and ulcerous parts? There bee some rich and 1 Cor. 1. 26. [Page 450] wise and learned and noble who are compassionate and mercifull to the poore: take these for thy patterne, and goe thou and doe likewise. Thirdly, consider, that giving is compared by the holy Ghost to S [...]wing, and wilt thou neglect to manure, and plow, and sow thy ground, because thy rich neighbour, who either is a bad husband, or hath suffici­ent old flore, will let his land lye barren and untilled? And re­member what the Apostle faith, 2 Cor. 9. 6. Hee that soweth sparingly shall reape sparingly, but hee that sowes not at all, is sure to reape Prov. 19. 17. not at all. If thou wilt lend no­thing to Christs poore members here upon earth, never looke to receive any thing of the Head in the kingdome of heaven.

I have a trade by which I set many Poore on worke. Object.

What then wilt thou give Answ. them nothing freely, because [Page 451] thou dost reward them for their paines? thou maist not call that a worke of mercy, which is but an act of Justice: for in setting the poore on worke, and paying them for their labours, thou gi­them but that is their owne, and herein thou aimest chiefly at thy owne end, the enriching of thy selfe, the preservation of thine owne substance, not the susten­tation of the poore. Now this is cleane contrary vnto [...]. Ad se mini­mè respice­re liber alis proprium est. Arist. eth. lib. 4. libera­lity and charity, she seeketh not her owne. 1 Cor. 13. 5. But the good of others. Thou maiest do well indeed to mingle and season these actions of mortali­and uprightnesse, with workes of mercy, to give more to well deserving servants, then they earne by covenant, to increase their wages, to help them freely and lovingly in hard times; when difficult businesses, and a tedious worke sticks upon their fingers, and will not reach out to [Page 452] maintaine them. This were true charitie, and not meerely the setting of poore people on work for thy own proper gaine and lucre.

My wife, may another reply, will not let me give. Object.

1. This may be but a poore Answ. shift and evasion, to blame thy wife, for thine owne fault as A­dam did Eve. Secondly, thou art the head, and what thou hast, is at thine owne disposing, thou maist not en thrall thy selfe to thy inferiour, nor be ruled and ordered by thy wives rotten and unreasonable counsailes and per­swasions. Thirdly, The pre­cepts of God are of more force to bind thee to the performance of good duties, then thy wives will and entreaties can be to hin­der thee in the exercise of charity. Fourthly, in other things thou canst follow and do thy owne will well enough, and why not [Page 453] in this? surely because Ananias Act. 5. 2. and Saphira are met together, and are resolved with one heart and hand, to deteine and keepe backe part of that price, which should be laid at the Apostles feete, and given to the poore.

I am my selfe but poore, and Object. have, but what I get by my han­dy labours, and the sweat of my browes.

1. There be some such ingrate Answ. and thankelesse wretches, who will extenuate, and villifie Gods blessings, and complaine of po­verty and want, when they have no cause so to do: there is (saith Solomon) that maketh himselfe Pro. 13. 7. poore, and yet hath great riches. Secondly, If thou art so poore, as thou seinest thy selfe to be, yet first strict precepts bindes thee to give. Eph. 4. 28. sometimes, and in some cases. Secondly, Thy necessitie is not so pinching, as anothers extremity, Thirdly, [Page 454] Thou maist finde in the Scrip­tures many rich examples of Joh. 13. 29. 2 Cor. 8. Mar. 12. 44. Luk. 21. 1. 3. Mat. 10. 42. poore almesgivers: as for in­stance. Christ, who had neither house nor harbour, the poore wid ­dow, poore Macedonians, &c. Fourthly Art thou so poore, that thou canst not give a cup of cold water, for which if heartily gi­ven, Christ promiseth a reward. Fifthly, Thou canst sometimes spend somewhat idly, vainely, and prophanely, and canst thou not finde in thy heart to lay out as much charitably upon the poore? 6. Thou canst scrape to­gether enough to pay thy earth­ly landlord his fines, and rents, which hee exacteth, and canst thou not be perswaded to lend to thy heavenly Lord and ma­ker that which hee lawfully re­quireth. Seventhly, consider with thy selfe, how by thy good example thou maist provoke o­thers unto good workes (which is every mans duty. Heb. 10. 24.) [Page 455] or shame the rich which are slackehanded to the poore. Eightly, thy pittifull regard of others miseries, may move o­thers to respect thee, as one fire kindleth another: so the heate of thy brotherly kindnesse may kindle a charitable affecti­on in others towards thee. Last­ly, thy forwardnesse to give in thy poore estate, addes a great deale of lustre to thy charitie, and maketh thine almes more acceptable unto God, and more commendable and remarkeable among men.

I am in debt. Object.

1. But not by giving to the Answ. poore, liberalitie and mercy were not the causes of this thy misery, for no man was ever the poorer for lending to the Lord. Secondly, thy engagements and obligations unto man (if they be not greater then thy estate, must not hinder thee from pay­ing [Page 456] thy debt vnto God: do not think this a iust pretext for the neglect of so important and hea­venly a duty. Thirdly, mercy may be a meanes by Gods bles­sing to free thee, and to set thee at libertie againe. 4. Consider I pray thee for all thy debt, how thou canst provide well enough to pay the usurer, to buy some­times gay and costly clothes, and upon light and idle occasions to spend thy mony sinfully and su­perfluously, and wilt thou lay out nothing charitably upon the poore. Fifthly, It may be thou hast enough to pay what thou owest, and somewhat to spare, then restore every man his own and give of the remainder unto the poore. Sixtly. It is fit in­quiry should be made how thou carnest into debt, perchance thy insatible desue of rising and growing great in the world, hath brought thee to this extre­mitie, and thou hast borrowed [Page 457] of others to buy & purchase more lands & possessions for thy selfe; this debt then is volūtary, for thy gaine, and may not be a let unto charity: or perhaps thy rash and over-hastie entring into bond for other spend thrifts, or thy owne profusenesse and prodi­galitie hath brought thee into debt, this debt then remaines as a punishment upon thee, and therefore repent for thy rashnesse and former lewd courses, and beginne betimes before thou art gone to farre, to spare thy purse, [...] He siod. l. 1. [...]. Serain fundo parsimonix, it wil­be too late to spare when all is spent: imploy thy substance to better uses, lay out where thou maiest expect a blessing from God, who borroweth of thee, when thou givest to the poore.

I have not to give, except I Object. should sell that I have.

1. Let me aske thee, hast Answ. thou no money nor meanes to [Page 458] helpe thee, but by sale of thy goods and possessions? If thou hast, why then framest thou such a ridiculous pretence: doubtlesse thou canst provide food and rai­ment, and other necessaries for thy selfe without selling thy e­state, of which thou maist give if thou wilt, nay thou must give or thou art but a miser. Second­ly, suppose thou hast nothing (which is but a groundlesse sup­position) remember what our Saviours charge is, Sell that you have, and give almes, the mea­ning Luk. 12. 33. ver. 22. 29. 30. whereof is this, as is appa­rant out of the precedent & sub­sequent words: do not tyre and weary your spirits, nor weare out Mar. 10. 24 Psa. 62. 10. your pretious time about carnall and worldly things, do not cark and care immoderately for these earthly and transitorie trifles, trust not in your wealth, glew not your affections to your ri­ches, set not your hearts upon them, but rather sell that ye haue [Page 459] and give almes to the poore and needy, rather lay up treasures in heaven, then bagges in earth, rather grow rich towards God by relieving the poore, then great and glorious among men by hoarding up store of wealth in your coffers, the which at the best, in respect of true happinesse is but a base incertaine, inglori­ous, and beggarly condition. Thirdly, looke upon the exam­ples of the Saints in Jerusalem, how many of them sold all that they had to relieve the poore brethren, which were under any grievance, pressure, or distresse. They were themselves under persecutions, persued with mali­tious enemies, compelled to fly hither and thither, for their own safetie and preservation, yet they stuck close to the promises, they rested on their God, never ma­king any question what should become of them, when they had given away all. But here is to [Page 460] be noted, the case must be alike, if we imitate their practices, for the Apostle in these cases re­quires an equalitie, and would not have some eased and others burthened overmuch. 2. Cor. 8. 13.

I have a wife and children to Object. care for, and I hope I may be ex­empted.

1. So have most that be mar­ried, Answ. and should every one of such a condition make the like excuse and upon such a pretence sHut their hands against the poore, how should old creeples be relieved, distressed families supported, and Gods people maintained? dost thou thinke that the duties of charity lye only upon unmarried and child­lesse persons? no, no, thou canst not free thy neck from the yoke, unlesse thou wilt prove an un­tamed heifer, an enemy, a rebell to the Lord. Secondly, Job had [Page 461] ten children, yet he was a man wonderfully, compassionate and bountifull to the poore: a no­table example wee haue also of one Mrs Owen of Istington who had-two and twenty children, notwithstanding in her life time she built an Hospitall, and gave to it fifty pounds per annum, a free Schoole, to which shee a­lowed a sufficient stipend, shee gave two hundred pounds to Oxford library, and to many o­ther pious and charitable works as much as amounted to the summe of 2500. pounds and upwards. Thirdly, a good wife and children are the gifts and blessings of God, and shall this his goodnesse towards thee be a cause of thy ingratitude to him and uncharitablenesse to thy neighbour. Fourthly, thy carking, and caring, and immo­derate thoughtfullnesse about the things of the world is to lit­tle purpose. Luke. 12. 25, 26. It [Page 462] can do thee no good, tis Gods blessing that enricheth, as Solo­mon Mat. 6. 31. 34. 1 Pet. 5. 7. Jer. 49. 11. telleth us. Fifthly, Christ commandeth us not to care doubtingly for these earthly things, and the Apostle would have us to cast all our care upon God, who careth for us, and promiseth to provide for wife and children. Sixtly, What is the ayme and end of thy earthly­mindednesse, of thy faithlesse, fruitlesse, and immoderate pro­vidence and carefullnesse? If it be to greaten thy posterity, or to leave thy children in a good and blessed state and condition, why then be mercifull to the poore, so shall thy seed be blessed, builders up of the old wast places, and raisers up for many foundati­ons, for many generations. Esa. 58. Lastly, remember that though thou heapest up riches together, Psal. 37. Psal. 39. 6. yet thou art utterly ignorant who shall enjoy and gather them. Many men have provi­ded [Page 463] well in the eyes and judge­ment of the world, for posterity, scraped together abundance of wealth very greedily, and kept it as sparingly, and have not ei­ther a prodigall heire wasted all in a moment, or a foolish wife by marching with an unthriftie second husband, ruined and un­don her selfe, and all her children: thus God often crosseth the plots and intentions of many cove­tous and mercilesse worldlings, who are distrustfull of, & independant upon his providence and promises.

I have had many crosses and Object. losses befallen me, so that my state is much weakened and dimini­shed.

If such be thy case, then make Answ. a good use of it, and bethinke thy selfe, whether these be not the fruites of thy uncharitable­nesse, It will be a very profita­ble inquisition, when thou fin­dest thy selfe to goe backeward [Page 464] in thy estate, and Gods secret displeasure to blow upon thy wealth, to examine well whe­ther thou hast not often failed in the duties of charitie: losses and crosses arise not out of the earth, happen not by chance and for­tune as some Ideots conceive, they be either plagues, punish­ments, or chastisements for sin, for omission of some good, or commission of some evill, or else they be tryals of our faith, whe­ther wee will rely on God, and his promises, and doe what hee bids us, or rest upon our owne arme of flesh, our owne rotten devices and inventions, as if there were a possibility to thrive and grow rich in the world without his promise and blessing. Se­condly, thou must know that it is the Lord that giveth and the Lord that taketh away. Iob. 1. 21. Therfore by these thy * misfor­tunes [...] and disasters learne a les­son of patience and obedience, [Page 465] for so thou must or else thou art not conformable unto thy Savior who though he were a sonne, yet learned obedience, by the things which he suffered. Heb. 5. 8. If any way, as doubtlesse, many wayes thou hast disple afed thy Lord and maker, and by thy in­gratitude and uncharitablenesse, caused him to chastise thee with these crosses and afflictions, then labour to reconcile unto thee his pleasing countenance againe by new obedience, walking in a new course, and practising of new duties, and principally this of charity: there is no better or easier way to come into his fa­vour againe then this, for he will have mercy, and not sacrifice, and if thou wouldest have God to be mercifull unto thee, be thou first mercifull unto others. Thirdly, hast thou suffered such a shipwracke in thy estate, that thou hast nothing remaining with unfortunate Job, why then [Page 466] thy excuse is somwhat tolerable but & if thy case be not so despe­rat, give then of that which is left in hope of beter succes, for future time, obey God herein, still trusting in his mercy, and pro­mise. Heb. 13. 5. 6. for he is all sufficient, he can, and will supply thy wants and defects. 2 Cor. 9. 8. 4. If such pretensions of losses and crosses might exempt men from this duty, how then shall the poore be relieved? for there bee very few who have not a share in those common afflicti­ons whereunto mortality is very liable and obnoxious. Last­ly, consider, that these be signes of Gods favour, and testimonies of his love, and goodnesse to­wards thee, if thou canst bee in­structed thereby: Nay, if thou art of a Heavenly and Spirituall constitution, and of the number of Christs peculiar, beloved elect, and favourite-Nation, thou, wilt like the Bee sucke much sweet­nesse: [Page 467] out of thesebitter hearbes, and be hereby rather incouraged and provoked unto good works, than any way dis [...]imated by them. The Macedonians in a great triall of affliction were most abundant in liberalitie. 2 Cor. 8. Their Charitie did not ebbe and flow like to the moti­ans and tides of the Sea, who are then the greatest and rise highest when the Moone is in the full, but when their affaires suffered an eclipse, and were in the waine and very much decreasing, even 2 Cor. 8. 3. then their deepe povertie aboun­ded unto the riches of their libe­ralitis.

3. The Christian Hebrewes likewise suffered joyfully the spoyling of their goods, and even then communicated libe­rally unto those that were in bonds and affliction. Heb. 10. 34. And in these our present times, there have been some who have persevered in this Holy practise [Page 468] both in prosperitie, and adversi­tie, and have testified their richest liberalitie, in their deepest pover­tie, continuing the same hand of bountie to the poore in the midst of their heaviest losses, which they were wont to reach forth to them all the happie season of their most gainefull trading and prosperitie: but in all this, they were no loosers, for by Gods great blessing and mercie to­wards them, they recovered againe their losses by some for­tunate commodities which were unexpectedly thrust upon them. Thus the experience of Gods goodnesse and providence to­wards men, cannot but encou­rage and move them to trust in the Lord, who never faileth them that rest and depend upon him.

I have no more than is needfull Object. for my wife and family, for I spend all, and make even at the yeeres end.

1. Thus the rich Glutton in Answ. the Gospell, who fared delici­ously every day, might have an­swered poore Lazarus, and thus in effect rich Nabal replied to Davids servants. Secondly, thou must not measure thy need by thy luxurious, superfluous, and idle expences: those things are to be accounted necessaries, not which men can or doe spend, but what they ought to spend in house-keeping. There is no man of so vast and unlimited an estate but may make riddance of all before the yeeres end, if hee bee so prodigally disposed. Although thou hast goodly meanes, a plentifull inheritance, and im­mense patrimonie left thee, yet if thou spend, thou carest not what, and knowest not how, if [Page 470] thou wilt bee an entertainer of good-fellowes and the like rab­ble of idle, gracelesse, and lewd companions, if thou wilt suffer thy servants to live as they list, thy children to runne out with the Prodigall in the Gospell, thy meanes certainely cannot hold out, thou wilt scarse have enough for thy wife and family, and so there will be no portion for the poore, wherefore this is but a poore plea, to object that thou spendest all, and makest even at the yeeres end. Here in thou art the more culpable in that thou art not onely a mercilesse man, but also a gracelesse and carelesse Prodigall. If thou wouldest play the part of a wise and righteous man, and order thy affaires with judgement and discretion, Psal. 112. 5. there would be sufficient for thy owne private and needefull expences, and a supply also for the necessi­ties of the poore. If Dives had [Page 471] abated somewhat of his too costly rayment, and sumptuous fare, and if Nabal had not fea­sted like a king, nor tipled so in­temperately, the one might very well have sustained the life of poore hungrie Lazarus, and the other might have releeved Da­vid and his servants without any dammage or detriment to themselves at all: And if the no­torious drunkards and joviall revellers of our times were more abstemious, moderate, and spa­ring as they ought, they might be farre more liberall than they are to the poore. Thirdly, if thou repliest, that thou spendest all, and neither needlessely, nor rio­tously, nor superfluously, that thou art frugall, provident, and circumspect enough, in the ma­naging of thy affaires, but yet canst not thrive, nor make thy meanes hold out to maintaine thy family, and the poore; then let mee advise thee to consider [Page 472] with thy selfe, what might bee the reason of this thy infortu­nate successe in thy businesses and the cause thou art no better blessed: Certainely, it is to bee feared, that thou hast beene un­mercifull, and incompassionate to the poore, and therefore such a canker and curse doth adhere unto thy wealth, that like a man in a consumption it cannot pros­per or thrive, but rather pines and vanishes away by little and little into nothing. He that with­holdeth more than is meete, or dealeth with a slacke hand shall soone become poore, Prov. 11. 24. & 10. 4. And if thou desirest to thrive and fare well in the world then be mercifull to the poore, for he that hath a bountifull eye shall bee blessed. Prov. 22. 9. Perhaps thou wilt say that thou labourest in things which are good and lawfull, yet in thy labours and endeavours thou hast not that true and right aime [Page 473] which thou shouldst have ( viz.) the releeving of the poore, Eph. 4. 28. and therefore thy labours are also fruitlesse and unprofita­ble: for if thou wouldest be mer­cifull, thou shouldest be blessed upon earth, Deut. 15. 10. Psal. 41. 1. 2. God would blesse thee in all thy works, and it is his blessing that maketh rich, Prov. 10. 22. without which all thy labours, paines, and policies are but vaine, fruitlesse, and unpro­fitable, Psal. 127. 1. 2. Deut. 8. 18. Haggai, 1. 6. 9. & 2. 16. 17. 19. Genes. 26. 12. read these Scriptures.

My place and station requires Object. so great expences, that I cannot be liberall to the poore.

Wee may not maintaine the Answ. Remember Dives. dignity of our places with the portions of the poore, and that is no laudable or honourable condition, whereby men are brought to that strait, that they [Page 474] cannot be charitable. Job was a Prince of great place and qua­lity, yet very good and com­passionate to the poore. cap. 31. Cornelius was a noble man and of great eminency in the world, yet hee was a large and liberall almes-giver. Act. 10. 2. He that is great should labour to be good too, for greatnesse without goodnesse, noblenesse of birth, without the true nobility of the mind, honourable eminences, and high estimation in the world without holinesse and sanctification, are but miserable priviledges, glorious vanities, and glittering abominations.

I may give so much, as that Object. I may impoverish my estate, and so need my selfe before I dye.

1. Most monstruous mad­nesse, Answ. Pro. 28. 17. prodigious infidelitie, who ever knew a man truely chari­table to come to beggery, or to the misery of a wastfull prodi­gall? [Page 475] who was ever a looser by lending to the Lord? There bee Esa. 58. 11. Pro. 19. 17. Luk. 6. 38. Pro. 11. 24. 2 Cor. 9. 9. 2 Kin. 4. 9. many promises to the contrary, He that giveth to the poore shall not lacke, he shall be like a spring of waters, whose waters faile not, he shall be sure of repay­ment, if we give, it shall be given unto us, &c. who can be such an Atheist, or infidell, as to stag­ger at these promises. Second­ly, this is the way to encrease thy estate, by scattering comes encrease, as it falleth out by sowing seed: living wells the more they are drawn, they spring & flow the more freely, as the widdowes oyle did by powring out. Third­ly remember how mercifull the Lord hath dealt with those that have beene mercifull: was not the oyle and meale of the wid­dow of Sareptae miraculously preserved for her mercy to the Prophet? did not the Disciples when they had divided all that they had, five loaves and a few [Page 476] fishes, receiue backe againe twelve baskets full, when 5000 persons had liberally feasted themselves? So the blessed sub­stance of a charitable man doth sometimes multiply even in the very distribution. Fourthly, there can be no instance given of any Psa. 37. 25. truely mercifull man, who was ever brought to poverty or ex­tremity by his almesgiving: I will give credit to the Psalmist in this case, before a thousand o­ther witnesses, who assures us by his owne experience, that he ne­ver saw the righteous (whom he defines to be a mercifull man ver. 21.) forsaken, nor his seed beg­ing their bread. Lastly the ground of this objection, is ab­horred infidelity, and distrust in Gods promises and indepen­dance upon his providence. To help thee therefore out of this gulfe of incredulitie, and hell of unbeleefe, consider. First, that thou hast not as yet wanted, [Page 477] why wilt thou feare future mi­sery, for thy present well-doing? Secondly, Take the horrible­nesse of thy sin into thy serious consideration, for in not belee­uing, thou, as much as in thee lyeth, labourest to make God a lyer. Thirdly, meditate on Gods infallible, eternall, and immuta­ble Psa. 34. 12. & 37. 40. promises. Heb. 13. 5. Psal. 37. 3, 4. And lastly ponder up­on the faithfullnesse of the Lord who never failed those that have put their trust in him. Object.

If I give, its but cast away, and so much lost. Answ.

Let it be granted, that they mis-imploied it, yet thou neither dost, nor canst loose thereby. First, thou hast a strong promise to succour, and beare thee up, Pro. 19. 17. Luk. 12. 33. 1 Tim. 6. 19. though thy bread be cast upon the waters, yet after many dayes thou shalt finde it againe. Eccles. 11. 1, 2. Thou lendest to the Lord, who will certainely repay [Page 478] thee againe. Thirdly; thou pro­videst an everlasting treasure for thy soule in heaven, and layest up in store a good foundation for time to come: so as thou canst not hereby be any way endammaged. Hee that gives least, is the greatest looser, the frankest giver is ever the greatest gainer.

If I once begin to give, more will flocke about me.

Whether should the Eagles Object. flye, but where there is a dead carcasse? to whose doore should Answ. the poore goe, or resort, but where a Job, or Cornelius dwel­leth? Give (saith Solomon) a portion to seven, and also to eight. It is good to be both a cheere­full Eccle. 11. 2. and a liberall giver, and to fill as many empty channells, as possibly thou canst, with the o­verflowing torrent of thy mercy and compassion, the more thou feedest, clothest, or relievest the more backes will blesse thee, the more tongues wil thank thee, the [Page 479] more mouths will pray for thee. If it will not stand with thy abili­ty & sufficiency, to give much at once, divide & portion out that to many which thou intendest to a few, for a little to every one, is better then somthing to a few, and nothing to the rest. Object.

The times ensuing may not prove good, and I know not what evill my happen hereafter, there­fore tis best to keepe what I have. Answ.

1. This is but a groundlesse dubitation, and carnall reasoning proceeding from a distrustfull heart, and worldly thoughts and Imaginations: shall carnall [...] Arist. eth. lib. 3. cap. 6. feare, which is the expectation or opinion of a future evill, hinder thee from doing a present good? The holy Ghost doth teach thee to conclude the cleane contrary: Give a portion to seaven and also to eight, for thou knowest not what evill shall be upon the earth, Eccles. 12. 2. Charitie will be in steede of an Arke unto thee, [Page 480] when the ocean of Gods plagues and judgements breake in upon the world; bee then like a righ­teous Noah, build this Arke be­fore the flood come, that thou maist not bee drowned with the wicked and the mercilesse. Se­condly, present exercise of mercy is the safest way to preuent fu­ture miserie, Dan. 4. 27. and the Apostle tels us, that mercie re­joyceth or glorieth against judgement, Jam. 2. 13. That is, Piscat. in loc. he that is charitable to his bro­ther, and taketh pittie on the poore, shall escape that judge­ment and condemnation which shall passe upon all mercilesse Luk. 12. 15. 16. 20. 21. and cruell men. Thirdly, if ad­versitie should happen, and the things which thou fear'st should come to passe, yet God will (as it were) waite upon thee to suc­cour and deliver thee Psal. 41. 1. 2. 3. Esai. 58. 11. Fourthly, if thou hoardest up thy moneys against the time of adversitie, as if they [Page 481] were a Panoply, a competent harnesse, or like Vulcans armour, an armour of proofe against all thrusts and blowes whatsoever; thou art much deceived, for thy silver and thy gold shall not bee able to deliver thee in the day of wrath, Ezech. 7. 19. Riches profit not in evill times, but righteous­nesse delivereth from death, Prov. 11. 4. Jobes wealth was the falsest friend that hee had, it forsooke him, and did him then least service, when he had most neede of it, and in the midst of his affliction this was his greatest comfort and consolation, not that he had beene rich and ho­nourable (for happinesse lost, is a wofull speculation) but that he had beene charitable, Job 31. & cap. 29. The perfume and sweet smell of his good workes remai­ned still fresh and fragrant in the nostrils of his soule, and the very remembrance of them served, as a speciall Cordiall, to cheare and [Page 482] quicken him in the midst of his heaviest sorrowes and deepest pressures. Such is the nature and propertie of this heavenly grace, if it bee once firmely radicated in the soule, that it inheres, and abides unshaken, stedfastly, and eternally. Charitie (saith the Apostle) never faileth, 1 Cor. 13 8. but whether there bee Prophe­cies they shall faile, whether there be tongues they shall cease, whe­ther therebee knowledge it shall vanish away, Charitie onely is fixed in the soule like the Sunne in his orbe, and cannot possibly be plucked thence, but there heats and enlightens, and com­forts, and shines constantly, and everlastingly.

I have a minde to give some­thing Object. to the Church, and poore when I die.

Procrastinated and deferred Answ. Charitie, merits not the name of Charitie indeed. A dying miser [Page 483] may part with a portion to the poore, erogate and distribute much of his wealth to pious and religious uses, but he then makes a Will against his will, and a di­vision of his substance not unfai­nedly and without dissimulation but because death will not suffer him to enjoy it any longer, could he have carried his bagges with him into the grave to bribe the wormes, or into Hell to corrupt the Devils, and pacifie his tor­mentors; doubtlesse, hee would never have allotted out one mite for Lazarus: Therefore all such as are of abilitie, to give while they are alive, but will not till they bee dead, are to know. First, that if all the rich should bee so minded, the Poore might quickly bee starved, and that in­tentionally they are true mur­therers of their brethren. Se­condly, that they sinne in a high degree in disobeying the Precept of God, who enjoynes them to [Page 484] doe good, and to bee mercifull, while they have time and op­portunitie, Gal. 6. 10. Thirdly, that they are not sure of the con­tinuance of their abilitie, for there is a world of wayes to make shipwracke of a world of wealth, and who is ignorant, that Eagle winged riches may fly away from the owners even in a moment? or suppose they should still remaine with them, yet how know they that God will give them grace to bee libe­rall at their death, who had ne­ver the goodnesse to be charita­ble in their life? and how can they bee assured, that God will accept of their Death-bed boun­tie and Almes-deedes, since at their last dissolution they bestow that on the poore, which had it been in their power, they would still have detained, and locked up in their coffers? What Saint Austine spake of death-bed re­pentance is as true of death-bed [Page 485] Charitie, Sera rarò vera, late liberalitie is ralely true and hear­tie: for all a wicked mans out­ward actions at such a time are very obnoxious to a suspition of Hypocrisie, because for the most part they bee forced, Poeniten­tia nunqā sera si sit seria, sed sera raro vera, &c. Aug. Hom. 41. ex 50. Amb. ex­hort. ad ad Poenit. * Actio vi­olenta est duplex, sim­pliciter, & absolute vi­olenta, ut deportatio latronis in carcerem, vel secun­dum quid, ut projectio mercium in mare ad e­vitandum naufrogium & vocatur actio mixta quia partim voluntaria, partim in­vita Arist. Eth. l. 3. c. 1. violent, and in a sort involuntary, and proceed from ill grounds, as the feare of judgement, or conceit of merit, &c. And therefore for a conclusion; Know all men by these presents, that hypocritical Death-bed-bountie and vaine­glorious funerall-hospitalitie of Usurious, Covetous, Mercilesse, and frozen-hearted Nabals, is but a sicke, rotten, diseased, and dying liberalitie. Let us not dare then to deferre our best deedes, till our last, sometimes the worst, alwaies the weakest howres of life, but rather let us remember to offer up daily to our Lord and Maker the sacrifice of praier and supplication, the Sacrifice of Praise and Thankes-giving, the [Page 486] Sacrifice of Love and Almes-gi­ving, and the like well-pleasing Evangelicall Oblations, that so wee may glorifie our Heavenly Father by our good works, all our life long, and prepare them also against our death, as so many pretious ointments, odours and Revel. 14. 13. perfumes, to embalme our soules unto Immortalitie: for blessed are they that thus die in the Lord, they rest from their la­bours, and their good works doe follow them, even so,

Amen.