THis sentence is left in GODS Booke to quic­ken [Page 2]men unto a much neglected duty, for that end it delivers a pro­mise and a threat; shew­ing in the former, what good shall come to them that are carefull of the duty, in the latter what evill shall befall the pro­mise note a duty stan­ding in an action, that is, Giving, and the ob­ject of the action, to the poore. Every man knows what it is to give. as giving is strictly taken, viz. a bestowing of a thing upon another of my owne free will, [Page 3]which hee cannot chal­lenge of right otherwise. Now this giving is a thing much in use, but not to the right object here named, which are the poore. Much is given away to the Rich and those that need it not, as it were the pow­ring of water into the Sea, but into the emp­ty vessell nothing is powred; but the duty which God would com­mend, is that which hath for its object a poore needy distressed man, who is destitute of things necessary and [Page 4]knowes not by what meanes to relieve him­self.

A poore man is one that wants things needfull for him. But you must conceive, that here is not meant a scant, backward, nig­gardly giving, but a constant, cheerefull, dis­creete, and upright gi­ving, and this is the du­ty commended, now followes the reward, No want, hee shall bee secured from necessity and penury. God will take order that those men shall not be broght [Page 5]to penury themselves, which are so charitable and liberall, that they bee ready to supply the wants of others. This duty shall be rewarded with freedome from want, but you must consider that the Holy Ghost useth a figure here, where lesse is spoken and more is understood, for he meaneth he shall have abundance, God will increase his store, as it is said elsewhere, Pro. 11.15. Hee that watereth shall bee wa­tered also himselfe. You see first the promise, next the threat, in which [Page 6]note also the fault and the punishment.

The fault is, hiding the eyes, which intima­teth a not giving, by the cause of it, not caring to take notice of the poore mans want and of ones duty to supply the same, but using fond shifts and excuses to withhold a mans selfe from the duty. He hides his eyes from doing a good worke that refuseth to know the necessity of it, and to take notice of the fit occasions to doe it, either not confessing that the thing generally con­sidered [Page 7]is needfull, or when particular oppor­tunities of doing it shall offer themselves, findeth out some shift or other to cause himselfe to be­leeve, that then he need not doe it. This is the fault, omitting acts of mercifull bounty out of carelesnesse to know or acknowledge the occasi­on, yea wilfull igno­rance and denying the same? What is the pu­nishment of it? much of curses, as it is word for word, one that shall be plentifull in curses. A curse is a speech tending [Page 8]to pronounce or wish not any small but some great evill or mischiefe upon man, that is mans curse. But Gods curse is both a pronouncing of evill and that in wrath and indig­nation, to shew his dete­station of the person, and also an executing of the evill pronounced upon the offender to his ruine and destruction. A curse noteth the denouncing & bringing upon a man some great evill as a forerunner of eternall destruction, and such as shall certainely bring that after it. So you [Page 9]have the meaning of the words.

Here are foure severall points which for brevity sake I will confirme and prove severally, and ap­ply joyntly and all at once. The first point is,

Doct. 1 Giving to the poore is a necessary duty, I draw this point out of the Text in this manner, what is commended to men with a gracious pracious pro­mise, and whose contrary is threatned with a curse, must bee a duty sure as all will yeeld; now so is this [Page 10]worke of giving to the poore as you see with your eyes, wherefore it must be undeniably con­cluded a duty, that is, a thing not which we may doe if we will, and if wee will not wee may choose, but whereto our consciences are tied by the authority of God the sole Commander of the conscience, and which if wee omit, it shall be reputed a trans­gression. Now that it is a duty, you shall per­ceive by the many Texts of Scripture which doe most ex­pressely [Page 11]require it. Deut. 15.9. If thine eye bee evill against thy poore brother, and thou givest him nought, and it be sinne unto thee, and verse the 10. Then shalt surely give him, and thine heart shall not be grieved, when thou givest unto him, and verse the 11. Thou shalt open thine hand wide unto thy brother, to thy poore, and to thy needy in the land. Not giving is intitled a sinne, giving, and that without griefe, and that with a wide hand is in­joyned, Eccles. 11.1, 2. Cast thy bread upon the [Page 12]waters. Give a portion to seven and to eight, that is, to many still and still. Loe giving, and a constant giving to ma­ny is required. Luke 11.41. our Saviour saith, Give almes of the things you have, and behold all things are cleane unto you, It is a duty that gives un­to our selves the lawfull use of all Gods creatures if we impart them to the poore, for almes is a gift bestowed on a needy person, and 12.33. Sell all that you have and give almes: if a man want money, yet if hee [Page 13]have money worth that hee may spare, he must sell and give, you see, and in some cases must sell much to bestow in almes, yea and in some cases all, as they did in the beginning of the Gospell. Act. 4 34 35. And Luke 3.11. when the people (mea­ning the common peo­ple) came about Iohn Baptist, asking him what they should doe, you know what his answer was, Let him that hath two coates give to him that hath none, and hee that bath meate doe likewise, whereby you may con­ceive [Page 14]that this giving is not a duty confined unto men of wealth that have great abundance and a large overplus of things, but it lies on the consci­ences of those that bee themselves but meane, if they meete with those that are meaner then themselves, in case they have any thing to spare, and another bee utterly destitute. And you know well what Saint Paul saith, 2 Cor. 8.7 See that you abound in this grace also.

I have alledged store enough of proofes, you shall heare reason also.

Reas. 1 This is such a duty as every man that is poore doth desire and crave of another, and hopeth and wisheth another should performe to him, and cannot but blame him as hard-hearted and unmercifull, that refu­seth to performe it, as all that are poore and necessitous will readi­ly affirme, and those that are in wealth cannot but acknowledge if they will consult with their owne hearts, for aske thy selfe if God should take away thy goods be­fore night and leave thee [Page 16]nothing at all, or very little, wouldest thou not thinke it a duty of some good person or other to furnish thee with things needfull; He must tell a ranke manifest lie to his owne heart that will re­turne any other then an affirmative answer to this question: Therefore it is a manifest duty neces­sarily arising from that great & plaine maxime. Doe as you would be done to.

Reas. 2 It is a duty because it tends to the refreshing of our Brethrens bow­els [Page 17]and supplying their wants, and keeping them from undergoing much hardnesse, yea and from perishing, and so deser­veth to be called a good deed, a good worke, as being truly beneficiall and comfortable to them to whom we ought to wish and doe well. For it pleaseth God to pro­vide so in ordering the world, that some shall have need and others shall have abundance, that He may try the dis­positions of the latter by the former. Ioh. 12.8. The poore yee shall have alwaies with [Page 18]you, and seeing the poore cannot be succoured but by giving to them, and that succoured they must bee, seeing God doth owne them for his chil­dren and servants as well as the rich, therefore it must be a duty to give unto them.

Reas. 3 Thirdly, this opening hearts and hands to the needy doth abound, saith Saint Paul, by many thankesgivings unto God, 2 Cor. 9.12, 13. whilest by the experience of this ministration they praise God for your pro­fessed subjection to the [Page 19]Gospell of Christ, and your liberall contribution to­wards them; this good worke is such as maketh heaven resound with thankes and praises. If the tongues of any Re­ceivers be silent through unthankfullnesse, yet their very loynes doe blesse God in their kind, but those that are not quite destitute of grace will open their mouthes to blesse God the gi­ver of all, when they finde others to open their hands and give them that which hel­peth to comfort and [Page 20]cheere them. How can we be so carelesse of Gods honour, as not to know our selves bound to do that, that maketh for his honour so much as this good worke doth, that is so fruitfull of thankes unto him.

The fourth reason (which I shall presse most upon you) is this. Reas. 4 That is undoubtedly a duty which must justifie the truth of our Reli­gion, or else condemne us as hollow-hearted and guilefull and sway­ed by hypocrisie, for it [Page 21]behoveth every man to have firme and evident proofes of his being a true and not a false Christian, seeing upon that point, doth all his comfort in death and after death, and his hopes of remission of sinnes and eternall hap­pinesse depend; for not every one that appea­reth to others and be­leeves himselfe to bee a true Christian shall in­herit eternall life, but hee that is so indeed and truth. Now boun­ty to the poore is a re­ciprocall note of sound­nesse [Page 22]in Religion, and convertible, so that who­soever professeth Reli­gion and is mercifull to the poore, He is such an one indeed as in appea­rance hee seemeth, but contrarily, whosoever professeth Religion and is hard, miserable, nig­gardly, and cannot finde in his heart to give to the poore according to his meanes, that man looke he never so faire to the worlds eye and to his owne, pray he never so often, heare he never so many Sermons, fast he never so frequently, [Page 23]frequent he the Sacra­ment never so constant­ly, reade he the Scrip­tures never so daily, be he never so earnest a condemner of other mens faults, and publike abuses and disorders, and let him in all other things that make the greatest shew of Religi­on be never so abundant, I say the man that giveth not to the poore, (all these things notwith­standing) is but an hy­pocrite, a dissembler, a false hearted man, one in whose services the Lord taketh no delight, [Page 24]and whose devotions he will not regard: which I shall prove to you by cleare and manifest Texts of Scripture, and effectuall reasons taken out of the Scripture and grounded on it. Looke in Isay 58.7. Is not this the fast that I have cho­sen to deale thy bread to the hungry, to bring the poore that are cast out to thy house, and when thou seest the naked that thou cover him, and that thou hide not thy selfe from thine owne flesh. The Lords intention is not to confound the du­ties [Page 25]of the two tables, but this hee meaneth, that that is true fasting which makes a man tru­ly mercifull and bounti­full to his afflicted bre­thren. You loose your labour in fasting if by your fasting you bee not enabled to bountifull­nesse towards the poore. So Saint Iames saith. 1. last. True Religion and undefiled before God the Father, is this, to visit the fatherlesse and widdow in their distresse, and to keepe ones selfe. &c. Here also the Holy Ghost meaneth that that habit [Page 26]or vertue of Religion or worshipping God is in it selfe sincere and up­right, and to God ac­ceptable, and in his esteeme spotlesse and without blemish which produceth such merci­fullnesse in the perfor­mer, that it makes him voluntarily and of his owne accord helpfull to the distressed Saints. Looke into the story of the rich man, Luke 18.18. & 24. He was de­sirous to inherit eternall life, He came to Christ to learne the way to life, he knew the com­mandements. [Page 27]He had diligently kept them in respect of outward carriage even from his youth, being such a one as Paul in his Pharisa­isme, in respect of the Law unrebukeable, yet lacked hee one things, as our Saviour tels him, that is, to sell all and give to the poore and follow Christ, and because hee went away sorrowfull and would not buy hea­ven at that rate, our Sa­viour saith, it is as possi­ble for a Camell to goe through the eye of a nee­dle as for a rich man (He [Page 28]must needs meane such a rich man as this was that would not sell all and give to the poore at Christs speciall com­mand) to enter into Hea­ven. Now Brethren he that will not at Christs ordinary commande­ment give away a little, would not at his speciall commandement sell all and give it away, there­fore he cannot get into heaven, and therefore if he professe Religion he doth but dally with it and play the hypocrite too in professing it. Yet another proofe, Mat. 25.41. [Page 29]to the end. Those that called Christ Lord and so made a shew of Christian Religion are in this name bidden to take their portion with the divell and his an­gels in those eternall prepared flames, for that they had not mini­stred to Christ in his necessities, not meaning it of his personall ne­cessities which they ne­ver lived to see, but of his necessities in his members, and those whom hee will cast from him at the last day were undoubtedly [Page 30]but hypocrites if they professed Religion, and so shall they bee then intertained that are not liberall to the poore, wherefore they be but dissemblers how godly soever they seeme. Jam. 2.13. Iudgement without mer­cy shall bee to the merci­lesse. and hee to whom unmercifull judgement belongeth, is but an hy­pocrite. Pro. 21.13 He that turneth away his eare from the cry of the poore hee shall cry and not be heard, and hee that shall not have his cry heard, is but an hypocrite, and Saint [Page 31] Iohn saith, let us love in deed and truth, shew­ing it by not shutting our bowels of compassion a­gainst our needy bre­thren when we have this worlds goods, and then saith, hereby know wee that we are of the truth and shall assure our hearts before him. 1 Iohn 3.17, 18, 19. Whosoever professeth to beleeve in Christ and hath an open heart and hand to his penurious Brother, and shewes himselfe to love by his deeds of mercy, may by this know that hee is of the truth, that is, a [Page 32]true beleever. He that hath no true charity, no true faith, no true obe­dience, no true wise­dome, seeme hee never so religious is yet desti­tute of the power of Re­ligion, because these graces cannot be separa­ted from true devotion to God, and the right worshipping of Him, must needs beget and increase the same; Now there is no faith without workes of mercy, Iam. 2.14 For what will it availe to say I have faith and have no workes (hee meaneth spe­cially of these workes [Page 33]of mercy though not onely) will that faith save. There is no love without workes of mer­cy and bounty to the poore, For hee that hath this worlds goods and seeth his brother have need, 1 Ioh. 3.17. and shuts up his bowels of compassion against him, how dwelleth the love of God in him? There is no true obedience with­out works of mercy, for obedience is a walking in all the waies of God and doing all that he re­quireth, of which this giving to the poore is one as plainely required [Page 34]as any other, and more often then very many other. There is no true wisdome without these workes of mercy, for the wisedome that comes from above is pure, and full of mercy and of good fruits. So now it is more then undeniable, that all shewes of piety are counterfeit where giving to the poore is wanting as a companion of them. And yet one more reason shall con­firme it and I have done with this point.

Reas. 5 Whosoever seemeth [Page 35]religious and is under the power of covetousnesse is surely but a dissem­bler, for it is a thorny ground that is choked with the deceifullnesse of the riches of this world. Now hee that giveth not to the poore is possessed and over­come of covetousnesse, because the love of mo­ney keeps him from fol­lowing the directions of Gods word in the using of it, and so he loveth money more then God, more then his poore brother, more then the rewards of God, and [Page 36]more then heaven it selfe, and therefore hee is but thorny ground, an arrant hypocrite, and so will Christ account him and censure him at last. Wherefore my Bre­thren, you cannot but ac­knowledge the necessity of this good work, with­out it all your religion is in vaine, as you have heard it proved undeni­ably. So have I done with the first point, the next is,

Doct. 2 Bounty is the best meanes of proventing po­vertie, I say to the [Page 37]poore, this particular kinde of bounty is the certainest way to escape penurie, nothing can more effectually deliver a man from need then to be liberall to them that are in need. In due order and manner I shall strive to make this Paradoxe good, for no­thing seemes to the mi­ser more absurd then this, that his giving away his goods will cause him to lacke no­thing. But looke what our Saviour saith, Luke 12.33. where comman­ding to sell and give [Page 38]almes, hee bids make bagges that waxes not old, If any thing will secure from need it is to have full bagges safely laid up, and you see that this almes-giving is pro­viding a man full bags, for it were in vaine to bid make bags, if his mea­ning were not that they shal be filled, He that sow­eth liberally shall reape libe­rally. 1 Cor. 9.6 Doe you not see that giving is nothing else but sowing! and there is never an hus­bandman amongst you but knowes that sowing is the way to be rich, [Page 39]and to keepe away ne­cessity. He that hath much and good land to sow, and seed to sow it, and doth sow it, he, if any man, hopeth to escape wants; if there­fore Saint Paul may be beleeved, giving libe­rally will make a man rich, Eecles. 11.2. therefore Salomon having bidden give to seven and to eight, adds the reason, for thou knowest not what evill shall bee on the earth, as if he had said, that this is the best way to be se­cured against all hard chances that may befall, [Page 40] There is that scattereth and yet increaseth. Prov. 11.24, 25. Loe this scattering brings no losse but gaine, to the scatte­rer, the liberall soule shall be made fat, and he that watereth shall be watered againe. By being wate­red and made fat, is meant being stored with good things, and to have store, is the best preven­tion of want. Let us shew you reasons too, why this must needs be so.

First, Reas. 1 This is to bee a good Steward. we all confesse that God is the Great Lord and Master of this [Page 41]Family of Heaven and Earth, and that riches do not come to men either by fortune or chance, or by their owne industry, or the love of their friends, or any like se­condary meanes as the highest cause, but all is from the dispensation and appointment of God, who is the Ruler of all things, making rich and making poore, and setting up one and pulling downe another. Wherefore all men bee but his servants and stewards to whom hee pleaseth to commit more [Page 42]or lesse as himselfe sees fit; and hence it fol­lowes, that it must needs availe much to the continuation and in­crease of any mans wealth, that he be found a good Steward of the things committed to him by his Master, for whom will a man rather intrust with his estate, then those whom long experience hath appro­ved to bee faithfull. Now to communicate our substance to the poore with a large and inlarged heart and hand, this is to doe the office [Page 43]of a good and faithfull Steward, as Saint Peter teacheth in so many words, 1 Pet. 4.9, 10. Vse Hospitality one to another, that is one act of boun­ty to be practised, speci­ally towards the poore, and then hee adds this reason, as every man hath received the gift, so minister the same one un­to another as good Stew­ards of the manifold graces of God. Doe you not perceive that the due discharge of our Stew­ardship stands in mini­string unto another the gifts that God hath gi­ven [Page 44]us, wherefore he in whom the Lord doth find this fidelity shal never be put out of his office, but rather the Lord wil deale with him as in the Para­ble, the King did with his good & faithfull servant, to whom, hee gave this praise saying, Well done, & added this reward, thou hast been faithfull in little, be ruler over much. Faith­fullnes in using what we have, you see to be the best meanes of being in­trusted with more, & con­sequently of being freed from wants. Now liberall distribution to the poore [Page 45]is a being faithfull in what we have, this ther­fore if any thing will cause the Lord to give us more and more, and never to waxe weary of giving to us, if we will give unto others for his sake and according to his commandement.

Reas. 2 Secondly, Pro. 10.22. Salomon hath told us, It procures Gods bles­sing which makes rich that the blessing of God maketh rich and addeth no sorrow therewith, that is, gives a comfortable and de­lightfull increase of our estate even such as is worth having and is tru­ly beneficiall, for to [Page 46]have a great estate as a great burden upon our shoulders, and to bee but a horse to carrie a great loade of gold and silver through the world, this is not to be a master but a slave of riches, now such com­fortable wealth doth not spring from mans wit or paines, but from the blessing of God, if you give credit to Salo­mon, for if he vouchsafe not his blessing, as the Watchman watcheth and the builder buildeth in vaine, so doth the Hus­bandman plow and the [Page 47]merchant traffique and the labourer labour in vaine, either no increase will come or none but a vexing and cumber­some increase, now the Lord hath expressely promised his blessing unto those that will open their hands to their poore brethren, saying in the fore-alled­ged place of Deut. 15.10. Because that for this thing the Lord will blesse thee in all thy workes and in all that thou puttest thine hand unto. Doe you not all seeme covetous of Gods blessing, doe [Page 48]you not beg it for your selves and for your children and friends, hereby making a shew as if you counted it the most desirable of all things, the most assured cause of all prosperity, if you be any other then hypocrites in begging Gods blessing, you must doe that for which hee saith hee will blesse you, and in what, in all your works and affaires, yea and all you put your hands unto. Certaine­ly God will never bee found a promise-brea­ker, what hee saith with [Page 49]his hand, as Salomon professeth in his prayer, that his own experience had taught him. So we conclude our reason evi­dently and ungainesay­ably, unlesse a man will deny Gods power and truth, the efficacy of his blessing, what will sure­ly procure Gods blessing upon a mans affaires and estate, that will save him from wants, so will gi­ving to the poore doe, seeing hee hath bound it by promise to the libe­rall giver to the needy, therefore this is the best way to be freed from wants.

A third reason I will add, Reas. 3 It is a lending to God. Pro. 19.17 to lend unto Al­mighty God will surely procure abundance, for hee will never prove bankerupt, he will never borrow without a pur­pose and resolution to repay, and without actu­all repayment, and that in the fittest time and manner. The necessity of many great persona­ges causeth that they are driven to borrow and cannot make satisfaction back againe in due time. The covetousnesse of others causeth that [Page 51]though they have much lying by them, yet they cannot bring their hearts to part with any portion to pay their debts, as we see in experience, so that the summes that are owing from such will never secure a man from want, but must be recko­ned amongst the number almost of desperate debts. But I hope no heart amongst you will intertaine so base and wretched a conceit of Almighty God, where­fore to have him in our debt is a sure meanes of having enough to pre­serve [Page 52]us from need. Now you know the place well enough where he hath given his bill to you for the repayment of what you give to the poore, saying, Prov. 19.17. He that giveth to the poore lendeth to the Lord, and that which he hath gi­ven he will pay him againe. Loe brethren, the bill of Gods hand as I may call it, in which he hath both acknowledged the debt and promised pay­ment. Be it knowne un­to all men by this present promise, that I the Lord God of Heaven and [Page 53]Earth, doe owe and ac­knowledge my selfe to be indebted to every mercifull liberall man, all those summes of mo­ney which he hath be­stowed, or shall bestow in relieving the di­stressed, to bee payed backe unto him when­soever he shall demand it; for a bond or bill that names no day, binds to payment at demand, and to this payment well and truly to be payed, I binde my selfe firmely by this present promise, sent, sealed, and delive­red by Salomon my [Page 54]knowne Secretary or Scribe. Brethren un­lesse you will proclaime the Lord an insufficient or a dishonest debter or paymaster, you see that giving to the poore is the best way of saving your selves from wants, for loe the Lords bill for your security, you shall have it againe every farthing token as you use to speake, and that farre surer then checker, which yet the proverbe hath chronicled for greatest assurance.

Reas. 4 Let me add a fourth [Page 55]reason, It will cause pray­ers, and God will heare cry­ing a­gainst, therefore for Exod. 22.27. that you may beleeve a point to natu­rall reason so unbeleeve­able, what will cause many prayers and sup­plications to God for you, that must sure cause Him to give you all good things in abun­dance, and so deliver you from penurie and necessi­ty, you will yeeld this to be a truth, if you ac­count prayers worth any thing, as Saint Paul cer­tainely did, and for this cause so often required them, saying, Brethren pray for us, and againe, I beseech you in the name [Page 56]of our Lord Iesus Christ, and for the love of the Spirit, that you strive in prayer to God for me. The prayers made to God by his servants upon due ground and warrant cannot bee in vaine, if God have not in vaine taken to himselfe the name of a God that hea­reth prayers, now you know the poore will surely pay backe to you their prayers to God for you, 2 Cor. 9.14. or if any should bee so un­thankfull as not to doe it, yet the houshold of God will, to whom you ought [Page 57]most to abound in boun­tie.

The Lord saith, that a poore man wronged will cry and God will heare his cry for he is mercifull, Exod. 22.23. and will it not follow on the contrary, a poore man refreshed will pray to God for you, and God will heare him, be­cause he is mercifull. If his mercy will moove him to punish the op­pressor of the poore, the said mercy must needs moove him to reward the succourer. And if he be carnall that God will not heare his pray­ers [Page 58]for himselfe, yet his prayer for his benefactor he will heare, as well as his cryes against his wrong-doer. Where­fore this giving is an undoubted course to procure all abundance of all good things, and to chase away wants and necessity. I know not how a point should bee accounted proved and confirmed, suffici­ently, if you will not count this point so, and beleeve it accordingly. I come to the third point, Hiding ones eyes, that is, hindering him­selfe [Page 59]from knowing or resolving to doe this du­ty by putting any shifts and pretences before his mind, this is to hide the eyes. I conceive, and I think none of you will object against the so interpreting the phrase. The point is

Doct. 3 It is a sinne to hinder ones selfe from knowing and resolving to doe his duty with idle shifts and pretences, with excuses and allegations of this or that. There is a double igno­rance of a duty, one of a duty in generall consi­dered [Page 60]as a duty univer­fally, as not to know it is a duty to pray, to re­leeve the poore, which is a kinde of denying the proposition of a Syllo­gisme, that the under­standing must make. There is an ignorance of a duty in particular, to wit, that this worke now at this time, with these circumstances, is a duty, and this is a deny­ing of the assumption, and each of them will hinder the conclusion of the conscience, therefore one must doe this. Now to make ones selfe igno­rant [Page 61]of a duty either of these waies by seeming reasons and objections is a sinne, and the not doing of a duty which wee have made our selves so ignorant of, will make us subject to curses you see, as well as if a man plainely re­fuse to doe it without any such pretences, for hee that hideth his eyes shall have store of curses. This is that which the Scripture calleth winking with ones eyes, Mat. 13.15. and de­taining the truth in un­righteousnesse. Rom. 1.18.

This is that Saint Pe­ter [Page 62]calleth a not knowing willingly, 2 Pet. 5.3. as the men of the old world knew nothing of Noahs going into the Arke, which had beene taught to them sixscore yeares to­gether, because with carnall objections they had blinded themselves. This is a kinde of refu­sing to know judgement. That this is a great fault, I shall proove to you by two reasons.

Reas. 1 First, it is a meere fruit of hypocrisie, that is, of that vice by which a man desireth to seeme [Page 63]good and not to be so; for because hee would not seeme to offend, hee invents devices and shifts: if the answer should be downe-right, I know it is a duty, but I will not doe it, Such a flat opposition to con­science will make a man to be condemned of him­selfe, but because hee would maintaine in him­selfe an opinion of him­selfe that he is good, and yet is not willing to be good in truth (and shew it by doing the thing commanded, though his corruption stand never [Page 64]so averse to it) therefore he seekes about for rea­sons to hide his eyes, to make him believe it is no duty, that hee may at once both serve sinne, and not be knowne to himselfe to serve it. As did the proud men to whom God sent Ieremie with a commandement that they should not goe downe into AEgypt but tarry in the land, Jer. 43.2, 3 they would not seeme so re­bellious as to say, though God bid us tarry here yet we will not, but they hid their eyes by making themselves beleeve that [Page 65] Ieremy was inticed by Baruch to prophesie this against them, that hee might deliver them into the hands of the Baby­lonians.

Open rebellion faith, I will not doe it though it be a duty, hypocrisie will deale more finely, and say I would doe it if it were a duty, but it is not, though it have none but frivolous allegations to disprove it: hence commeth this hiding of the eye, therefore it is a great offence.

Reas. 2 This hiding of the [Page 66]eyes causeth the Lord at last to make men blinde, even to strike them with a spirit of blindnesse, that they shall bee so hood-winked & muffled as the lightest and brigh­test truth that is, shall ne­ver sinke into their mindes, and so they will be hardned in sinne a­gainst all reproofes and exhonation and admo­nitions, that nothing will worke them to amend­ment, and so by utter im­penitencie and hardnesse they tumble themselves headlong to the pit of perdition, as you see in [Page 67]the Prophet Isay, God saith, Make the eyes of this people blind and their heart fat, that is, as much as if hee had said, all thy la­bour with them shall profit nothing, they shall grow harder and harder, blinder and blinder, the more they be taught and instructed. Why? What is the reason that God will sell them over to their owne hardnesse and blindnesse? That place alledged also, Mat. 13.14, 15. leads us to the reason, Their eyes have they closed, least at any time they should see and [Page 68]convert and bee healed. A refusing to know by closing ones eyes against light with fond excuses, that is the true sinne which God puni­sheth even with giving them up to utter impeni­tencie and blindnesse, so this that is a fruit of guile and procurer of utter hardnesse is a fearefull sinne. Now of the last point. He shall have cur­ses enough.

Doct. 4 The omitting of good duties will bring many curses, sinnes of omission bring men under the [Page 69]curse, as Christ doth declare in bidding men depart from him cursed, because they had not vi­sited him, and the Law that saith, Cursed is he that doth not establish the Law, and the omitter of an in­joyned duty doth not establish the Law, there­fore he is cursed.

Reas. 1 There is a double reason of the point ac­cording as there is a double curse, A wrong to God & man. They wrong God and man too, and therefore God and man both curse him that is guilty: Hee that [Page 70]refuseth to doe that which God enjoyneth him to performe to any man for his benefit, is injurious to God that commands the doing of that good, and to man that should enjoy the be­nefit of it. The Stew­ard which is wished by his Master to give so much to such a Servant, and keepeth it himselfe, is a theefe both to his Master, and also to the person whom he hath defrauded of his Masters allowance; Hence it is, that men in anger many times will (though they [Page 71]should not) wreake themselves upon them with curses and impre­cations, and God al­waies will punish their unfaithfullnesse to him­ward with execution of the curses denounced against them. Thus have I made good these seve­rall points.

I will doe the best I am able to make them Usefull to you, and that in way of reproofe, in­struction, and comfort.

First, for reproofe, Uses. 1 For Re­proofe. I beseech you brethren be willing to receive re­proofe, [Page 72]for the reproofes of wisdome are whole­some reproofes, and tend to life, & give me leave, yea give your own con­sciences leave, to repre­hend and chide you throughly, for your great back wardnes & un­willingnes to this work, whereto the God of Heaven hath made so plaine and mercifull a promise, and for your frequent falling into that sinne, against which you reade and heare so fearefull and hideous, and grievous a threat of many curses. What a [Page 73]naughtinesse is it in a man! that hath the will of God evidently revea­led unto him in the Scriptures, and that is not ignorant of those Texts that command du­ty and forbid sinne, yet to fall still into the sinne forbidden, and still to be found carelesse of the duties required, yea so to fall into the faults and fore-slacke the duties, that hee scarse ever ta­keth notice of his offen­ding either waies, to find fault with himselfe for it, or to acknowledge his evill carriage therein. [Page 74]Whence can this contra­riety of our lives to the sacred Scriptures arise, but from not beleeving the Scriptures, that is, our making God the au­thor of them a Lier. Be­loved in our Lord, come and lay your lives to this Text, here God you see hath undertaken to save from want all those that by the exercise of boun­ty have beene carefull to supply the wants of the poore. Say then, how comes it to passe that you have beene so back­ward to those costs, so negligent of this service, [Page 75]so unwilling to lay out your money to this good worke. Whence is it I say that you stand so averse to this service? you may ascribe it to other causes, if you lust to deceive your selves with your vaine reaso­nings, and be not willing to see your owne bad­nesse, but the true cause and that that doth indeed render you so slacke to such expences is nothing but that cursed bitter root of unbeleefe. You give no sound credit to the promises of God in his Word made to the [Page 76]bountifull, nor to the threats denounced a­gainst those that hide their eyes; I say you doe not throughly and in your hearts assent to them. It is a most easie thing to brag of faith and to affirme with our mouthes, that wee be­leeve the Scriptures, but to beleeve them indeed is not easie, and this is the cleerest distinction betweene a sound faith and a bare boasting and bragging of faith, the one is effectuall and wor­keth by obedience, and the other is powerlesse [Page 77]and cannot sway the heart to obey. You are therefore now to take notice of your unbe­leefe, to ascribe your nig­gardlinesse to that, and abhorre that evill roote that bringeth forth such bad fruit that growes on that roote, and to ab­horre your selves that you have not yet so farre prevailed with your own hearts as to make you beleeve the holy Scrip­tures seriously and throughly. For let us a little reason with you about this matter, doe you not find a great diffe­rence [Page 78]betwixt your dis­position to other costs and those of giving to the poore! you are rea­dy to the other, to this marvellous backward; in the other you are free, in this sparing; in the other you are constant, in this seldome; the other you part with as if you saw some reason for them, these you part with as if there were no cause at all that you should part with them. This could not be if you did throughly beleeve this present Text of Scripture, other costs [Page 79]you extenuate both be­fore and after the be­stowing, pish, tis but a matter of six pence, let it go, these you aggravate and make great, why, I pay six pence by the weeke or a shilling, and for pounds, your bounty (of the most) is never wonted to such high summes. To workes of kindnesse some are pret­ty forward, to superflu­ous expences about their bodies, houses, and chil­dren, to trimme and set them forth, very for­ward: to workes of riot and luxurie many be over [Page 80]forward, but to workes of pittie and to bestow­ing on the poore, oh how quite contrarily affected. I pray where hath God promised to preserve you from need if you lay out your money in rich and faire clothes, in plenteous banquets, in visitings, in feasting, in curtesies or the like, no where that I can remem­ber. But if you lay out for mercy to the needie, loe here and in many places besides, you have a pro­mise that you shall not want, did you beleeve this and those promises, [Page 81]by how much such gi­ving is more acceptable to God, and should bee more profitable to your selves, by so much you would be more forward and plentifull therein; oh therefore see, confesse, bewaile this niggardly disposition with the very fountaine of it, infidelity, not beleeving that the Scriptures be from God and so most undoubtedly true, and shall most cer­tainely bee fullfilled in every promise and every threat.

Furthermore consider, how glad you are to fight [Page 82]against wants by such meanes as naturall rea­son doth prescribe, and what paines you take to keepe out penurie. The worldly waies of not be­ing pinched with penurie are carefully followed. What makes the ven­trous Merchant to live within a few inches of death upon the floating waves, and to commit himselfe to the danger of Pyrates, shipwracke, diseases, and to undergoe the trouble of being im­prisoned in his ship for many moneths together, and the labour of a tedi­ous [Page 83]journey! why, this is the meanes to save him from want and to make his state plentifull. Why doth the Tradesman lay out his stocke, frequent markets and faires, toile and take paines in getting together commodities and selling them againe? why, else he could not maintaine his charge, nor hold up his credit, nor es­cape want. What makes every man so thriftie, so painefull, so carefull of his estate, he might sure spend all else and come to want. Loe when rea­son prescribes to prevent [Page 84]wants, you doe not stand on points of hazard, la­bour, or anything. Sure­ly if you gave credit to Gods promise as well as to the counsell of natu­rall reason, you would try his way as well as the waies of the world. It is undeniable, every man would save himselfe and his from need, and if you were perswaded, that gi­ving to the poore would doe it, you would as cer­tainely, willingly, and abundantly give, as you are carefull to save and get, and use all good hus­bandry in al other things. [Page 85]And a little more to ag­gravate this great fault of niggardlinesse in giving to the poore; Let us sup­pose that some mighty and rich Monarch should send his Sonne or Ser­vant unto you, requiring you to furnish him with things necessary for such an occasion, and withall promise of his honour, that you should never want any thing, if hee found you for his sake li­berall to such persons, would not you bee at much cost for them, would you not even straine your selves to the [Page 86]utmost for them. Loe now beloved, a King might winne you to lay out halfe your estate, yea all and more then all, even so as to run farre in debt, if he would say to you, thou shalt never lack if thou wilt do this kind­nesse for me. But the pro­mise that God hath here made, workes upon you no more then if you had never heard a word of it, and yet it is one of the sentences that is to bee read, and I thinke is read often in your eares. Sure­ly I conclude against you, whatsoever your [Page 87]tongues say, yet your hearts doe not verily be­leeve the Scriptures, and therefore the Word you heare profits not, because it is not mixed with faith in you that heare it. Will you not finde out your infidelity to con­demne it in your selves by improoving your un­willingnesse to give to the poore as a just proofe of it! if you doe not ob­serve the roote upon which sinnes doe grow, you shall never mend them because you shall never see their hatefull­nesse and dangerousnes, [Page 88]but if you informe your selves aright of the close and secret vices which produce neglects of good duties in you, those omissions would so much humble you as to pro­cure a reformation.

I have reproved you enough, Use 2. Of Ex­hortation. I proceed to ex­hort and provoke you to this duty and to de­terre you from this sin. Here is a duty giving to the poore, here is a sinne hiding the eyes, what say you? will you performe this duty hereafter? will you take heede of this [Page 89]sinne? It is certaine, that hearing without resoluti­on to obey is meere hy­pocrisie, and a loath some abuse of Gods ordi­nance; you stand all here before the Lord as if you were his people and would obey him. Now shew your selves to bee either true or false, true by consenting to the Word and setling your hearts in a purpose of obeying, or false by the contrary. Make this conclusion with your selves, hath the living God my Master not alone enjoyned me to [Page 90]give unto the poore, but also undertaken to pro­vide for me and mine, that no want shall befall us, if for his sake we will put upon us a liberall re­solution, and hath hee made me know that store of curses shall pursue me if I fore-slacke this duty upon any pretexts or ex­cuses; well then, I doe even covenant with my selfe through his helpe to be more abundant in this duty, then ever I have beene. Lord thy commandement should binde me though no pro­mise were annexed, out [Page 91]of a mind willing to sub­ject it selfe to thee, I should performe that which thou requirest though thou didst not threaten. A good ser­vant will addresse him­selfe to his masters work upon a bare bidding, though his master threa­ten him not for negli­gence, but if his master be so urgent as to quic­ken him by promises and threats, because it is a proofe that his master is earnestly desirous to have that worke well looked unto, he will bee so much more carefull [Page 92]and diligent. Therefore now, I will no longer hide mine eyes, I will no more send my wits a­bout to find out shifts & evasions, whereby I may winde my selfe out of the hands of mine owne conscience, but I will through Gods helpe, I will give liberally to the poore, and if I finde my heart backward, and my hand bound up with the cords of niggardlinesse, if I find a kinde of rising and grumbling against the duty, I will breake through that backward­nesse either by faire [Page 93]meanes or by foule, I will helpe my selfe by the remembrance and consideration of this promise, or threat, or both. I will demand of my selfe, and say what meanest thou to bee averse from a duty that shall be so profitable un­to thy selfe, by giving to this man, thou shalt not advantage him so much as thy selfe, thou shalt a little supply his need for the present, but thou shalt save thy selfe from need for ever; I, I my selfe shall be the gainer, I shall interest my selfe [Page 94]into that expresse and evident promise of God, which I heare, Hee that giveth shall not want. I shall assure my selfe up­on the truth of the most faithfull God, not to be delivered over unto pe­nurie. But contrarily, If I yeeld to mine own pin­ching humour, and stop mine eyes, and hold my hand, and doe not give when God calls for it in the necessities of his peo­ple, I shall hinder my selfe, endammage my estate more then tenne times so much money can hinder, for the losse [Page 95]of halfe or of all mine estate, were not so great a misery, as to lie open to curses, yea to many cur­ses. O I will never save a few pence, shillings, or pounds, so foolishly I set by them to make my self obnoxious to a multitude of curses. Brethren I pray you stirre up your reso­lutions to this duty by the consideration of this threat and promise, if when you be in hearing, you would cause your selves to be perswaded, and set downe this con­clusion. I see this is a du­ty, I see God hath pro­mised [Page 96]abundant reward, I see he hath threatned heavie punishment, therefore J will resolve to obey, so obedient hea­ring would bring forth fruit, those resolutions would at length take place in your lives. Gods Spirit would incline you to obey if you would thus strive to incline your selves to obey. But when you heare with an evill and stiffe heart, and will not so much as la­bour to worke your wills to a firme purpose of practising, it cannot possibly fall out, that you [Page 97]should put a duty in practise after hearing, upon which you did not setledly resolve in hea­ring.

But that I may not ex­hort in vaine, I will speake in order of foure things. First, I will shew you Rules for the due performance of this worke. Secondly, I will prescribe you meanes that will inable you to it. Thirdly, I will take away such excuses as may else keepe you from it. Last­ly, I will subjoyne mo­tives that will induce you to it.

First, 1 Rules for right gi­ving. then you must have direction for the due and orderly perfor­mance of this work. Our bounty to the poore must be regular and or­derly, for not all giving but a due and prudent gi­ving pleaseth God, and procures this blessing, & not all refusing to give, but hiding the eyes, that is, refusing to give when one should give, doth procure this curse, there­fore in the 112. Psalme where hee commends this duty very largely, he saith, A good man is mer­cifull and lendeth and orde­reth [Page 99]his waies by Iudge­ment, that is, with pru­dence and discretion, now these directions about giving shew

• 1. Who must give.
• 2. To whom it must be given.
• 3. The gift to be gi­ven.
• 4. The manner of gi­ving, which being decla­red, the duty of giving is plainely set out to us.

1. Who must give, To this I answer, all must give if occasion serve, but chiefly the wealthy. Not onely those that have abundance, but those also [Page 100]that have a small portion and are themselves none of the richest, must give to the poore, even to such as are poorer then them­selves, and pressed with greater need, you shall see this answer consir­med in both parts. When the common people came to Iohn Baptist de­manding what they should doe, his answer is recorded, Luke 3.11. Hee that hath two coats lt him impart to him that hath none, and he that hath meate let him doe likewise, you perceive, that God doth not binde onely men that [Page 101]have great store of goods to communicate, but those also that them­selves are but slenderly provided for, yet having something to spare are to impart that they can spare, unto such as are in greater need then them­selves: he doth not say that he which hath but one coate, must leave himselfe naked and give it to him that had none before, but he that hath two, not alone he that hath 5. or 6. or halfe a score, but he that hath one more then his owne need requireth. I pray [Page 102]you that are men of mea­ner ranke, not to post of this worke from your selves to your more able neighbours, if you will beleeve Iohn Baptist, hee that hath a little must impart of that little to him that hath lesse, doth not the Apostle Paul give us a most worthy exam­ple in the Thessalonians, of whom he witnesseth, 2 Cor. 8.2 that their deepe bounty abounded to the riches of their liberality, though they were a very poore people, (partly because they had suffered great persecutions for the [Page 103]Gospell, as Saint Paul witnesseth in his Epistle to them) yet they made a shift to gather a great summe of money, to send unto the brethren at Iudea, which it may seeme did then suffer greater hardnesse then themselves by famine, here is a true praise to have a heart richer then a purse, and a farre larger quantity of mercy then moeny, so now lower persons must not exempt themselves, or suppose that God dispenceth with them from giving to the poore. But this [Page 104]worke especially belon­geth to the wealthier son, who being as it were a full Cisterne, may best let goe the cocke of bounty to the releeving of the thirsty, therefore it is charged upon them in speciall, saying to the rich, 1 Tim. 6.17. Give in charge that they be rich in good works, ready to distribute, apt to communicate. As seeing is the worke of the eye as an eye, going the work of the foot as a foot, so is gi­ving even a plentifull and constant giving, the worke of a rich man as a rich man, and as a candle [Page 105]is of no worth if it give no light, nor salt if it have no savour, so nei­ther a rich man farther then he hath bounty, it is the speciall service of his speciall place, so all must be givers, the rich most of all; but now the se­cond question must bee answered.

2. To whom must we give?

The Text answers the question, to the poore. A poore man, is he that ei­ther wanteth necessities altogether, or hath them in scant measure, these be the principall objects of [Page 106]bounty. It is not unlaw­full to give to a wealthy man, but mercifull gi­ving, for which God will account himselfe as it were beholding, must seeke for its object a nee­dy person, one that wants the necessaries which should make his life comfortable in a fit mea­sure, I was hungry and you fed me, and Iob caused the loynes of the poore to blesse him, but you must be informed, that there are two sons of poore men, some upon whom idlenesse and slothfullnesse & a resolu­tion [Page 107]not to work and take paines, doth bring po­verty, according to that of Salomon, The idle person shall be clothed with ragges, and the sluggards poverty commeth as an armed man, now of these that is true which Saint Paul saith, Hee that walketh in­ordinately and will not worke, let him not eate. The sluggard that will not la­bour in sujmmer, Salomon saith, shall beg in winter and have nothing, you see that these men that be able to worke, and out of sluggishnesse will not, are exempted from the [Page 108]number of those to whom the Lord would have our hands open to give. To feed them is to sat vermine, as it were, to feed mice, rats, and polecats, yea it is to feed vice it selfe to whom they make themselves servants, this is a very ill imployment of mercy, indeed if sicknesse lie upon them or the like misery, that they cannot worke for the present, they must not be suffe­red to perish for want of helpe, bu else they must be compelled to cast off idlenesse by being put to [Page 109]it, either to starve or to earne something for their owne bellies, and therefore most wisely and equally do our lawes punish with a mulct those that doe releeve such va­grants, but some poore there be through Gods hand crossing them: weakenesse, sickenesse, blindnesse, lamenesse, and a great charge, want of worke, or the like things (which no labour of theirs could prevent) have made penurious and filled them with necessi­ty, as it were with emp­tinesse, these be the pro­per [Page 110]objects of mercy and bounty, the fittest per­sons in the world to whom a gift may be gi­ven, as it is expressed in the Law, Deut. 15.7. If there be among you a poore man within any of thy gates in thy land, thou shalt not harden thy heart, nor shut thine hand from thy poore brother, but shalt open thine hand wide unto him, so Levit. 25.35. If thy brother be eaxen poore, and fallen into decay with thee, thou fhalt releeve him, but of poore men some bee such as shew forth holi­nesse, these chiefely must [Page 111]be releeved, for Saint Paul saith, Distributing to the necessities of the Saints, Rom. 12.13. and Christ saith, Mat. 25, 40. In that you have done it to any one of these, you have done it to me, yet so that wee must remember the commandement of Saint Paul, that wisheth to doe good to all, and he trea­teth particularly of do­ing this kinde of good. All whom God, not their idlenesse makes poore, must be releeved, but chiefely the godly poore, so you have two rules.

3. A third concernes [Page 112]the gift it selfe, in respect of the quantity and qua­lity of it. First, for the quality of it, it must bee our owne, every man must sit under his owne vine and fig-tree, and therfore must give away no figs nor grapes but his owne, Iustice must be joyned with bounty, Iu­stice must gather toge­ther, and mercy must spread abroad, the Pro­phet bids, doe justice and love mercy, but to give away another mans goods is to commit theft, which no bestow­ing of the thing stollen [Page 113]can possibly excuse, he that hopeth to make amends for his wrong­full getting by bestow­ing, suppoe it were the whole (much lesse some part of the whole) is abhominable to God, for he goes about (as I may say) to bribe God, and to make him a part­ner in the spoyle, there­fore Saint Paul wisheth a man not to steale but to worke with ones hands the thing that is good, that he may have to give to him that needeth, we must re­solve to be rightly inte­ressed into that which we [Page 114]communicate to others you see, for giving is transferring the givers right to the receiver of free will, now how is it possible that he should passe any right from himselfe to another which never had it in himselfe! wherefore an unjust man makes him­selfe utterly uncapable of giving almes, till hee have purged his goods, and separated that which was his owne from that that is not his own, by a due & just practise of the work of restitution. Now for quantity, Saint Paul [Page 115]determines it, saying that the same may be as a matter of bounty, 2 Cor. 9.5 and in the same Chapter, but this know, Ver. 6. that hee that soweth liberally shall reape liberally, and that it may be liberall it must be fit­ted to two things; first, the necessity of the recei­ver, secondly, the ability of the giver, so the Lord commandeth in the law, as before, Thou shalt give him sufficient for his need in that he wanteth, and S. Paul saith, That your abun­dance may be a supply for their want, and their abun­dance for your want, that [Page 116]there may be an equality, and after, the ministration of this service supplieth the necessity of the Saints, Ver. 12. this is one thing that must li­mit the gift, the other is the ability of the giver, as Saint Peter saith, Let him that ministreth doe it as of the ability which God hath given, and the Dis­ciples purposed as they were able to send reliefe to the brethren in Iudea, onely we must take heed that we do not streighten our selves in our owne conceits, and make our selves beleeve our abili­ty is lesse then it is, this [Page 117]is to give sparingly, but we must follow the Thes­salonians who were for­ward according to their ability, and rather be­yond it; though one man cannot supply the wants of all, yet each must open his hand so that all together may bring things to such an equality, that he that ga­thered little may have no lacke, as Saint Paul saith, yea if the time be hard, and great need lie upon the brethren, then we must practise our Lords advice, Luke 12.33. and sell and give almes, as we reade that [Page 118]the beleevers did in the beginning of the Gos­pell at Ierusalem, Acts 2.45. & 4.34. who sold their possessions and laid the money at the Apostles feet, and distri­bution was made, as eve­ry one had need, and so it came to passe that none of them wanted. The praise of giving in this kinde is that it be a libe­rall gift, as S. Paul calleth it, with blessings and not sparingly, an abundant gift is with blessings, with blessings to God from the receiver, and blessings from God to the giver, therefore co­vetousnesse [Page 119]must not measure out the gift, but it must be riches of libe­rality. A more particu­lar rule for the quantity of giving I cannot name, and if our hearts be up­right this is sufficient, and the Lord in not appoin­ting for every man a more particular quanti­ty, doth but trie the na­turallnesse of our love as Saint Paul speaketh.

Now for the manner of giving, it must be given cheerefully, freely, wil­lingly, and of a ready minde, as Saint Paul tells us, 2 Cor. 9.7 That God loves a cheere­full [Page 120]giver, and saith, if there be first a willing mind a man is accepted, which have begun not to doe alone, 2 Cor. 8. 10, 11, 12. but to be forward or willing.

A forwardnesse, willing­nesse and promptnesse of the minde is required by the Apostle, as waters come out of the foun­taine, as light commeth from the Sunne, what good things are done out of an habit of ver­tue, must be and will be done gladly, the soule contents it selfe in them, and doth them with de­light and alacrity, this willingnesse is a proofe [Page 121]that we count it no losse so to give but a gaine, that we doe it as a man that soweth Corne, which rejoyceth to have the opportunity of sow­ing, because he knoweth the end shall be advan­tage, the worke will re­compence it selfe, then is it the naturallnesse of love, for what things operate according to their owne nature, they doe it freely, as a stone goes easily downeward, but upward it goes by force and compulsi­on, what is wrested out by importunity and ear­nestnesse, [Page 122]as a thing com­pelled can scarce be cal­led a gift, and this is the first rule for the manner of giving.

2. The second is, you must give constantly, to seven and also to eight, as Salomon saith, even so often as the necessities of the Saints require, for the Apostle saith, distri­buting to the necessities of the Saints, he doth not say distribute but distribu­ting, using the participle, which noteth a continu­ed act of distribution, so saith Saint Paul of the Philippians, Phil, 4.16 You sent once [Page 123]and againe, to my necessity, a well head, or a spring runnes with a constant streame and will not bee drie, so should mercifull deeds flow from us, how else doe we abound in this grace! he that gives but seldome, abounds not in giving, no more then hee that seldome prayes and heares, a­bounds in praying or hearing, 2 Cor. 9.11. being inriched in all things to all bountie, which causeth through us thankes-giving to God, and that you ha­ving alwaies all-sufficien­cie in all things, Ver. 8. may [Page 124]abound in every good worke, this abundance cannot be without a con­stant streame in giving. Saint Paul treateth chie­fly of workes of mercy, when he bids us not to be weary of well-doing. We must not wax weary of giving no more then men doe of sowing, so long as seed time lasteth, so long will there be ca­sting in seed, every day is our seeds time, (blessed be God we have so long a seeds time) our seeds time lasteth so long as life lasteth, we have good ground, so long as one [Page 125]poore man or woman li­veth, that feares God at least, so long as we have the poore with us (as we shall have alwaies) so long we must be do­ing good unto them, if our mercy must imitate Gods, sure it must bee constant, for so is his to us-ward, indeed if wee give not constantly, we give not out of a true ha­bit of mercy, for those acts that doe flow from habits will offer them­selves upon every occa­sion, and so you have the second rule for manner of giving.

[Page 126] 3. The last is, wee must give in an upright and sincere manner, that is to say, not induced to it by sinister and corrupt motives and ends, but by due and just motives and ends. For the truth and sincerity of every action, is taken from the induce­ment that leadeth unto it, and the end at which the agent aimeth in it, now the right and due motives to bounty, must be love to God, and man for Gods sake, as Saint Paul telleth us, that Cha­rity is bountifull, as also obedience to Gods com­mandements, [Page 127]and faith in Gods promises, these are the three most solid and powerfull motives to every good worke, by which wee ought to bee swayed in the course of our lives, and so to this good work in particular, obedience, faith, love, for so the Apostle tells you, You know the grace fo our Lord Iesus Christ, 2 Cor. 8.9 how that he being rich, was made poore for us that we, &c. and saith Iohn, 1 John 4.11. if God so loved us, we ought also to love one another, 1 John 3.16. and hereby perceive wee the love of God to us that he [Page 128]laid downe his life for us, therefore wee ought to lay downe our lives (much more to give a part of our goods) for the brethren. But there be certaine corrupt and evill motives and ends, (for those two termes note but the same thing in different respects) which we should care­fully remove from us.

The first is vaine-glo­ry, to be seene of men, for then our Lord tells us we have received our reward, this is hypocri­ticall, pharisaicall, guile­full, a man serves sinne in [Page 129]it, not God, nor man, though it may profit the receiver, the givers soule shall be no whit advan­taged by it, these thoughts of gaining the praise and esteeme of men, are to be thrust out of our mindes, that they may not pollute our mer­cifull deeds.

Another end and mo­tive there is worse then this, and that is a conceit of satisfying for sin, or deserving life eternall, this is to make our deeds stand in steed of Christs obedience, of his suffe­rings and righteousnesse, [Page 130]this is to offer strange in­cense to God, a thing de­serving cutting off in the old law, this is to over­value our deeds, and un­der-value Gods Iustice and kingdome; A sud­daine oath or taunting terme or the like called veniall sinnes, were not such offences to the di­vine Majesty, if the gi­ving of a groate or shil­ling to a poore man might propitiate for them, heaven were an easie purchase and too cheape a penny-worth, if a man might buy it by giving almes, these fan­cies [Page 131]do so putrifie works of mercy, that they be­come odious unto God, because hee that doth them puts confidence in the flesh, as Saint Paul cals it, and therfore cau­seth his almes to be but a worke of the flesh, which kinde of worke cannot please God: J have done with rules of mercy, I goe to the next point and will give you some meanes of helping you to be mercifull.

That a man may give, Meanes to inable men to works of mercy. he must have money to give, and he must have an heart, hee must have a [Page 132]will, and he must have a gift too, for hee that hath nothing cannot give though hee would, hee that wants a heart can­not give, because he will not, both therefore are requisite, and I will shew you what must be done for the getting of both, and because the heart is the more needfull of the twaine as I suppose, I will begin there, hear­ken my beloved Bre­thren, I will shew you how you must work your hearts to a mercifull li­berality, to that end you must doe these three things.

[Page 133] 1. You must seriously consider of those com­mandements, promises, and threats, which are found in Gods Booke cooncerning this duty, pressing them upon your selves, get into thy clo­set, search the Bible, turne to the precepts to this duty, and say, is not mercy plainely, often, earnestly required? and shall I dare to disobey so many evident and ur­gent precepts? Why doe I come to Church, if for fashion sake, then I am an hypocrite, if be­cause God bids me, doth [Page 134]not he that said heare the Word, say give to the poore? and if conscience binde me to the one, doth it not binde me to the other? say to thy selfe, shall I dare to live in the manifest breach of so many cleere comman­dements, as doe enjoyne giving to the poore, I must not, I will not, I dare not, if I doe I shall give the divell so great advantage in the day of conflict, that I shall ne­ver bee able to escape grievous terrours, for he that keepes all the com­mandements and breaks [Page 135]one will be found a trans­gressor of all, and little will it availe me to have seemed religious if I be not mercifull, so the like in regard of promises and threats, urge them and presse them upon your selves, till you have even compelled your unwilling will, to resolve to interest your selves into so many pro­mises, and to shunne the danger of so many threats, if we would thus hide the Word of God in our hearts it would worke, J meane God by it would worke (for it is [Page 136]his Ordinance) even eve­ry grace in our hearts.

2. But to meditation you must add prayer, be­seeching God to give you this so worthy a grace by which you shall be made so like unto himselfe, that you may know your selves to be his children, hereby saith our Saviour, You shall bee knowne to bee my Disciples, John 13.34. if ye love one another, and hereby shall we be knowne to love if we pittie and re­leeve, Hereby wee know wee are translated from death to life, 1 Iohn 3.14. because we [Page 137]love the brethren, and hereby we know that we love the brethren, be­cause our hearts and hands are open to them, for love is bountifull; O Lord, say, implant mercy in my heart, O make me liberall of my money, as thou wast of thy bloud. O let me have an heart to give out of my purse to those for whom thou gavest thy selfe a ran­some, inlarge my heart with Christian charity and compassion, that I may be ready to give, willing to communicate; Thou that tellest me, thy [Page 138]selfe art pleased with such sacrifices; O work in me that that is well pleasing in thy fight, and let me be pleased to offer such sacrifices as thou art pleased to accept; Thou gavest this grace to the Thessalonians, give it also to me, and cause this grace to abound in me; The spirit of God will hearken to our supplica­tions and worke these vertues in us if we seeke them from heaven, and then indeed be these graces worthy the name of graces, when a man hath gotten them by cal­ling [Page 139]on God for them as the fruit of his Spirit.

But yet another thing must be added to medi­tation and prayer, and that is practise.

3. A man must begin to give, that he may get an habite of giving and presse himselfe to bee much in doing a good worke, till he have made it easie and delightfull to himselfe, you know what great perfection practise doth bring to them that were but very bunglers at the first, the most niggardly spirited man or woman in the [Page 140]world, if they will set themselves to crosse their base mindes and churlish thoughts, and say well I will be no lon­ger a niggard, I will lay up something for Christs members and good workes, and so open his hand the next occasion that comes, to bountie, and so againe and againe, shall at length finde as great a promptnesse to it, as he found a backward­nesse before, you must offer violence to your uncharitable hearts, and exercise your selves in giving, and that will at [Page 141]last make you free in gi­ving. I have shewed you how to get an heart; Now I will tell you how you must get something to give, and that must be done by three other things.

1. You must use dili­gence. 2. Thrift. And 3. You must lay up something in store for mercy.

First then, he that would bee mercifull to the poore, must be dili­gent in his calling and in the labours thereof, the diligent hand will make rich, and so provide mat­ter [Page 142]for bountie, Saint Paul wisheth, Ephes. 4.20. To labour with the hands the thing that is good that they may have to give, this is one end that wee must propound to our selves in the worke of our vocation that God may so blesse us, not alone that we may have enough for our selves, but get some overplus too, for the releefe of others, but a sluggard can never give, he will be like an empty pitcher or barrell, he that cannot put his hand to his owne mouth, how should hee [Page 143]put it to anothers mouth! Be you therefore paine­full that God may pros­per you and may reple­nish you with good things, that you may communicate them to others.

Secondly, thrift must be as it were the purvey­or for liberality.

Thrift is due saving from sinfull and need­lesse expences. Oh how much might our ability be for mercy, if wee would carefully cut off superfluities, the vessell that runneth our unduly will be empty when men [Page 144]come to draw out of it, so will the state be if we let it leake as it were a cracked or broken vessell.

You will aske me from what must I save?

I answer, from riot, luxury, drunkennesse, gaming and such sinfull expences, by which men serve the divell and the flesh, from needlesse journies and contentious sutes in law from excesse in workes of kindnesse, from excesse in attire, feasting, houshold-stuffe and the like, and why my Brethren should you [Page 145]not be willing a little to take off from your owne superfluities to helpe others wants, and denie your selves of that which is much more then enough, to administer to them that have lesse then enough, sure the Lord did not give you riches to play the Diveses and pamper your selves, but to act the part of good Iobs, and make the poore mans backe and belly to blesse you, I confesse the Lord allowes you to en­joy the liberall portion he gives you, and you may lawfully doe it, but [Page 146]he commands you to give to the needy, and why should you not doe that also, either you have enough for both or not, if you have, why doe you not performe both, if not, why doe you not cut off the lesse worthy expences for the more worthy? Therefore let your care be to look that nothing be wasted or mispent, that there may be enough for so profita­ble a service, how much might be saved from idle curtesies, from over fine fare and garments, and how abundant might [Page 147]we be then in works of mercy and yet be never a whit the poorer at the yeares end, but the last thing to make a man able to deeds of mercy is,

3. He must lay in store for mercy, he must have a poore mans boxe in his house; when David minded to build an house for God, he pro­vided all things before hand in abundance, so must we lay up materi­alls for the building of mercy, that we may not be to seeke at the time of using, this course Saint Paul prescribeth to the [Page 148] Corinthians, 1 Cor. 16.1. and said that he had ta­ken the like order with the Church of the Gala­tians, Let every one lay in store by himselfe as God hath prospered him, that there may be no gathering when I come. He that hath something lying by him which he did sequester formercy, will give with a free heart, but it will come hardly if nothing be provided for it, if you aske me how much you must lay aside, I answer, Be sure you do it in con­venient abundance, ra­ther with the more then [Page 149]the lesse. And I suppose it is a quantity that may well be spared of most men, the tenth of their commings in for pious uses, so shall one be sure he is rich in good works, and that he hath done as much this way, as in or­dinary times God requi­reth of him, for the Iewes had the poore mans tithes as well as the Levites, But try this way first, cast aside thy tenth penny, and if thou findest Gods blessing so liberall that thou canst well spare it, give it still, if not ac­cording as thou art pro­spered. [Page 150]Beloved, now I have shewed you how you may fit your hearts and your hands for this much commended ser­vice of mercy, let me go on to remoove those ex­cuses by which men are wont to hinder them­selves from mercy, and as it is in my Text, to hide their eyes. Objecti­ons a­gainst gi­ving an­swered. Those are taken from foure heads: first, from others, se­condly, from them­selves, thirdly, from the poore, fourthly, from the effects they thinke will follow of such gi­ving.

First, from others, 1. Obje­ctiō from others. they alledge they give as much as others doe of their estate, and perhaps more, well, let us see how this reason runnes: I must doe as my neigh­bours do, now they give not so much, therefore need not I. Brethren, Answ. for the proportion, who taught you to make mens example the rules of your lives, the Scrip­ture never wisheth you to live by example but by rule, you swarve from the right rule when you looke abroad what others doe, God bids [Page 152]thee give after thine abi­lity, not after thy neigh­bours niggardlines, most men are backward and sparing this way, but the niggardise of one is no excuse for that of ano­ther. And againe, how knowest thou that thou givest as much as others of thy meanes, dost thou know all that they give: doe they acquaint thee with their whole boun­ty: They may give much that thou hearest not of, be not so uncha­ritable as to count them vaine-glorious, that will give nothing but in pub­like, [Page 153]a man may easily deceive himselfe with this reasoning: 2. Obje­ctions from a mans selfe but other excuses are taken from a mans selfe, and these are principally five.

Ob. 1 First, I doe not know, that they be so poore and in such need, To this I answer.

Sol. First, many a man must tell a flat untruth in so saying, for he doth know if he would heed the ne­cessity of his neighbours, it is evident unto him if he would not forget, ther­fore to such men I must apply that of Salomon in another case, If thou [Page 154]saist I know it not, doth not God ponder the hearts, doth not he know it? Pro. 24.12. Can you mocke God with pretending igno­rance.

Secondly, if you know it not, is it not for want of enquiring, and seeking to know, how comes it you are so in­quisitive of other things that nothing can escape you, and here you be so carelesse of enquiring, that you know nothing: So it is often your fault not to know, and one fault cannot excuse ano­ther. A second excuse is,

Ob. 2 I have little enough for my selfe and mine, let us see also how this reason is framed, he that hath little enough for himselfe must not give to others, so have I; To answer it, Sol. he that hath but two coats may think he hath little enough for himselfe, yet God bids him part with one to those that have none, you see that this will not serve for a good excuse. Secondly, how comes it that thou thinkest so much but little enough for thy selfe, is not this a vice of selfe-love, that [Page 156]will not know what is enough, if thy great abundance bee little enough for thee, canst thou thinke so short a pittance as thy brother hath much enough for him; thou hast variety of food, divers pounds or hundreds by the yeare, he hath scarce any thing, and must you alledge, I have little enough, hee that is all for himselfe counts all little enough, if wee had charity wee would thinke if so much be but sufficient for us, O how far is so little from sufficing him, this obje­ction [Page 157]savours too strong­ly of being lovers of our owne selves, to bee accepted with God. But now another objection.

Ob. 3 I must provide for my owne family, and main­taine my children, so thou reasonest thus, hee that must provide for and maintaine his owne, must not give, but so must I, Sol. therefore if the proposition be true, then none must give; for all are bound to such pro­vision; But certainely the same God that bids thee provide for thine and maintaine thine, bids [Page 158]thee give too, therefore thou must doe both; and thou must provide for both, and not strive to doe the one in so over large a measure as to omit the other altoge­ther, save from vanity and thou shalt have suffi­cient for both uses, pro­vide moderately for thine owne, and thoushalt have sufficient for the poore also. Another ob­jection.

Ob. 4 I have not wherwith­all to be still giving, I cannot spare it: so the reason goes, he that hath not to give is not bound [Page 159]to give, but I have it not. To this I answer, Sol. the proposition is true, but the assumption in most is most false, and I will prove it so too, for have you for fine clothes, fine fare and all other things, and have you it not for mercy, suppose by mis­chance thy hat should be lost, hadst thou not to buy another? Yes. Why then, how canst thou say thou hat it not to releeve a poore man? some may say, but if I should loose againe and againe, I should have nothing at length to supply my [Page 160]selfe. I answer, It may be so, but thou maist give so moderately, as still to have some to give, so this excuse is frivolous. The last ex­cuse is,

Ob. 5 I doe give enough ac­cording to mine estate, and why should you presse me to more. I answer, Sol. if this were true, it were a good answer, but in most I will con­vince it to be false. How may we know whether we have given enough? compare thine expences for mercy, with those of superfluities in kind­nesses, [Page 161]in clothes, &c. they are farre inferiour, those of mercy are no­thing in comparison of the other, certainely this ought not to be, for God bids feast the poore, not the rich, that is, rather then the rich, wherefore in doing so much lesse for mercy, then curtesie, thou makest it evident that thou dost not enough for mercy, yea, but my place requires so much, I answer, and doth not thy place require ri­ches in mercy as well as in clothes and other things, know therefore, [Page 162]that untill thou art as abundant in deeds of mercy, as other things lesse necesssary, God will not thinke thee to have done enough, and what will it availe thee then, if thou make thy selfe be­leeve thou hast done enough. 3 Obje­ctions from the poore. Now objecti­ons come from the poore.

Ob. 1 They be unthankfull.

I answer, Sol. all are not so, give to them therefore that bee thankfull.

Secondly, one mans fault must not dispence with another mans duty, thou art unthankfull to [Page 163]God yet he gives, so must thou.

And lastly, take heed thou dost not causelesly accuse them of unthank­fullnesse which thou canst not prove.

Ob. 2 Yea but they be idle, and bring poverty upon themselves by their idle­nesse and wastfullnesse.

I answer, Sol. hast thou before admonished them of it? if not here is a fault, unseasonably to mention their evills to excuse thy selfe from doing thy du­ty, and not to speake of it fitly, to do them good. Againe, if thou canst not [Page 164]prove this, then thou art a slanderer as well as a niggard, and here be two faults in one.

Ob. 3 Yea but they be such as have wronged me.

I answer, Sol. to choose give tosuch, for so shalt thou shew more charity, and have a greater re­ward, for we are com­manded to feed a hungry enemy & have a blessing promised for it in speci­all; and this is to imitate god, who loved us when we were his enemies: 4 Obje­ctions from the effects of giving. now the last objecitons are from the effects of so giving.

Ob. 1 If I be still giving I shall give all away.

I answer, Sol. what a folly is it to bee thus dashing upon extremes, what canst thou not give n­lesse thou give all away, if thou wouldst use thy understanding for giving as well as for other things, thou maist give liberally, and yet keepe enough behind too, thou canst give to the rich, and not give all away, why not then to the poore, thou canst spend in other things, and not spend all away, why hast thou not so much discre­tion [Page 166]for this expence, here we bewray meere wilfullnesse in taking up fond and false ob­jections. A man may be very bountifull and yet reserve sufficient for all other good uses too, as Saint Paul saith, 2 Cor. 9.8 That having all sufficiencie in all things, you may abound in every good worke, for God is able to make all grace to abound to you.

Lastly, Ob. if I give so much away, I shall never be rich.

I answer, Sol. here is an excuse worse then the fault, for here is a char­ging [Page 167]God with flat false­hood, he saith, give and thou shalt not want, thou saist I shall want if I give, he saith, hee that giveth shall be blessed, thou saist, he shall not, he saith, he that watereth shall be made fat, thou saist, he shall be made leane, he saith, hee will repay it, thou saist he will nor repay it. Is not this an horrible pre­sumption to impute falsehood to God? and then this objection ari­seth from a principle most abominable, viz. this, what I cannot bee rich if I doe, that I will [Page 168]not doe, Why? must not Gods commandements be obeyed if they will keepe thee from riches, doth he not say, labour not to be rich, and doth not he say, he is not wor­thy of mee that will not loose all for my sake, so thou must be ready to doe what God bids, though it would keepe thee from riches, for what if we be not rich, what hurt is that? wee may be saved though we be not rich, but if wee will not doe our duty we cannot be saved. Besides, if thou beest not rich in [Page 169]the world, thou shalt bee rich in good workes and that is the best riches. I cannot bethink myself of other objections, but that they mnay all be resolved into these: O now hide not your eyes with these frivolous excuses: but for all this the niggardly heart will grumble out, Ob. Why should I give my goods that I have gotten with hard labour to ano­ther? I answer thee, Sol. not thy labour but Gods blessing hath given thee this abundance, and be­cause he that blessed thee bids thee give, therefore [Page 170]thou shouldest give, but to make thee see why thou shouldst give, I will set thee downe Motives enough to giving. Motives to give.

First, doth not God give to all richly to en­joy? why shouldst not thou imitate thy Father & be bountifull like him?

Secondly, from thy selfe, art not thou a stew­ard? and why shouldst not thou bestow thy Ma­sters wealth after his commandement? mayest not thou thy selfe need, and wouldst thou not in thy need be releeve? why shouldst not thou [Page 171]know it reason, to do to othes as thou wouldst have them do to thee: why shouldst not thou sow such a crop as thou wouldst reape?

Thirdly, from them to whom thou shouldst give, are they not bre­thren to thee, sonnes and daughters to God, hath not he tyed them to thee by many bonds, the same God made & preserveth them, the same Saviour redeemed them, they have the same faith, the same spirit, the same bap­tisme, head, and wilt not thou see reason to give to [Page 172]them that are so neere thee?

And fourthly, from thy wealth, is it not un­certaine and fickle? why then shouldst thou not do good with it whilst thou hast it, for when it is gone, nothing will com­fort thee but the remem­brance of the good thou hast employed it in, as we see in Iobs case.

But lastly, consider the fruit of this giving, and it cannot but winne thee to giving, for it is of all the things in which we may bestow our goods the most advantagious, it [Page 173]doth the greatest good, extending to the most & greatest things, and in the largest measure. It doth good to the soule for the present, in ministring an assure argument of up­rightnesse and so of un­speakable comfort, chie­fly in the day of tempta­tion, this giving assures the conscience before God as Saint Iohn saith, so can no other expen­ding. It doth good to the name, procuring more honour to ones selfe, and more honour to ones Re­ligion, then all the fine clothes in the world, and [Page 174]all the gay buildings, those doe not prove a man good, mercifull, charitable, this doth; it doth the greatest good to the state, for it is a sow­ing that will bring in har­vest, it will secure from wants, which no riches can doe. It doth the grea­test good to the seed, for they shall enjoy the bles­sing, yea it doth all these things too, in the greatest quantity, for to no other giving are halfe so many promises made, and our good shall be according to Gods promises. It doth good for longest [Page 175]continuance, for it doth good after death. The money so bostowed shall follow one, yea it shall follow him at the resur­rection, for then shall these expences bee re­membred, praised, re­warded. It doth good with most case, for here needs no toiling, no great labouring, sweating as in other things, for God will bring the fruit to our hands by a secret blessing (as he maketh the corne to grow whē it is sowed) whilst men sleep & do o­ther things, not thinking of it, yea it doth all this [Page 176]with most assurance, one cannot loose this gaine for God is the assurer, & if we will live by faith, here is no hazard at all, he that hath Gods word cannot loose his reward. Loe now store of rea­sons, and those cleare, & those weighty, to per­swade you. O Brethren be perswaded, bee per­swaded, get this blessing, get security against wāts, rush not upon many cur­ses, what shal I say more? the Lord bade Moses speake to the rocke, and it gave water, will you bee harder then rockes? he [Page 177]commanded the cloudes to send downe Manna, will you be ebellious above the sencelesse cloudes? yea he bade the ravens bring bread and flesh to Eliah, will you be worse then these rave­nous foules? O now pow redowne showres of bounty upon your needy brethren, and God will pow redowne showres of blessings upon you. Be­thren be not forgetfull hearers but doers of the worke that you may bee blessed in your deeds. Give that you may never want, hide not your eyes [Page 178]that you may not inherit many curses, I require you to be doers of the word, and not hearers onely, deceiving your owne selves.

And this if any a­mongst you heretofore have done, 3. Use of comfort. or hereafter will do, to them we must speake a word of incou­ragement, assuring them that they shall find God true, they shall not want. Their seeds-time shall bring in h arvest, God will blesse their seed sowne, hee will inrich them to all bounty; God will performe his pro­mise [Page 179]to them and to their seed. Whosoever will give liberally to the poore, that is, bestow as much in mercifull ex­pences as in workes of superfluity, and kind­nesse, here he hath Gods word, he shall not want, let him acknowledge the sufficiency and faithfull­nesse of God, and goe a­way assured, that the Lord will abundantly supply all his needs ac­cording to the riches of his grace in Christ.