The Ready Way to Good Works

CHAP. I. Of the introduction to the ensuing discourse, and of the duty of Ministers in the act of Charity.

AS it greatly concerns all God's trusty Ambassadors and faithful Ministers to divide the Word of Truth aright, to provoke and stir up their hearers to the conscionable practice of every holy duty, which shall be commended or commanded unto them from the sacred writings either of Prophets or Apostles; So it very much behooves them with much zealous earnestness, and sanctified eloquence to press upon their consciences the duties of Charity, and to train them up in alms-giving and good Works, those much neglected and unbeaten paths of Christianity. David that royal and sweet • singing Prophet frequently delivered and repeated the doctrine and duties of Charity: So did Solomon his wise Son: So did the Prophet Isaiah chapter 58. from verse 6. to verse 12. John the Baptist exhorteth seriously hereunto. Luke 3. 11. Our blessed Savior often commandeth and chargeth his Disciple to give alms, to be liberal minded, and merciful to the poor All the Apostles likewise did harp upon the same string, and with their united and concurrent exhortations zealouslie endeavored to break in pieces the flinty hearts of men, and to thaw their frozen and congealed bowels into streams of pity and compassion. Saint Paul was very frequent in this subject, and with much vehemency of spirit, he often presseth the practice of Charity in most of his Epistles, putting the same Auditors in mind again and again of the same duty, 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 necessary a doctrine upon his Hearers, that as they did abound in temporal blessings, and worldly wealth, they might also be rich in good works. In this point we have the practice, consent, and unanimous approbation of learned Fathers. Saint Austin, Jerome, Prosper, and Saint Chrysostom, who in their famous books and renowned writings have zealously endeavored with their most sanctified and heavenly eloquence, to persuade and incite Christians to the conscionable and careful practice of Works of Mercy, Pity, and Compassion.

Now we that are Dispensers of the Mysteries of the Gospel must go before others, not in precept only, but also in example; we must confirm by practice what in Doctrine we teach: therefore we that are Preachers of Charity must be practizers thereof ourselves: the latter is most effectual of the two to win men's affections. Good Works have as loud a voice as good words. And he preaches with a lively voice, who preaches both with life and voice. That is no true, but a painted star which gives no light, and that is no real, but a counterfeit fire that gives a fair color, but affords no heat: So he may be accounted only the empty shadow and mere picture of a Minister (for he merits nothing less than the appellation of an Ambassador, of an Angel, of a Star) who doth not enlighten others in the ways of well-doing, by the beams of his good works, and by the light of his own charitable practices, and expressions of liberality to enflame them with the same tender-heartedness, and bowels of Compassion. Though the Sun and Moon those more resplendent and admirable Creatures, by reason of their exceeding brightness bear away the glory the one of the day, the other of the night, yet there is never a little star in the firmament, but doth in some measure and proportion contribute to enlighten the Heavens: So likewise ought it to be among the sublunarie Stars, the Ministers and Ambassadors 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. We must chiefly remember to reach forth our helping hands to the poor, and to communicate to their necessities according to our several 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 do nothing, what progress or motion can be expected from the people in any good duties. It were a wise course, if we would imitate our Savior Christ, and make him our pattern in this, and all the other actions and passages of our life: As he taught others to be charitable, so he led them the way by his own example, he kept a Bag out of which he was wont to distribute something to the poor, John. 13. 29. albeit he himself in respect of his temporal and worldly state and condition was deeply poor and penurious, he being not so much as owner of a poor Cottage, as man, who as God was the great Land-lord of the whole world, nay if we peruse the Gospel of Saint Luke well, we shall find that he sometimes lived of the Charity and benevolence of holy and religious women, Luk. 8. 3. If we descend from the Master to the Scholars, we shall find Barnabas an Apostolical man wonderfully addicted to works of mercy, Act. 4. 37. and Saint Paul propounding unto Timothy his own example, life, and conversation, his gifts and spiritual endowments, thereby to stir him up to the like virtues, and to encourage him in Well-doing, among the Catalogue of his graces, enumerates and reckons up his Charity, as a sweet flower in the Garland of his Goodness, 2 Tim. 3. 10. nay else where he is bold to affirm, that with his own hands he ministered unto his own necessities, and to those that were with him, Act. 20. 34. Now it remains that we regulate and fashion our lives by the examples of these Saints, let us do and teach as Christ did, preach and practice as the Apostles did, for if we do confirm and strengthen our good words by good works, and add good doings to good sayings, we shall be able to stop the barking mouths of all gainsayers, prevent the fleshly reasonings of carnal men, utterly take away all those excuses, pretexts, and subterfuges, whereby the crafty worldlings are wont to privilege themselves from the practice of this duty. And hereby we may be emboldened to press the exercise of this Grace the more boldly, and to commend ourselves the more freely to the Consciences of our Auditory, when they know we are not like sounding brass or tinkling Cimbals, clouds without water, stars without light, or like empty vessels which sound loudest, but that we have open hands, as well as open mouths, and that we adorn our high Calling and Profession with a suitable Conversation.

Having thus made way to our words by our own works, we may cherish and entertain the greater hope, that we shall prevail with our hearers, who in general cannot but much applaud and highly extol almsdeeds, and works of mercy: There are none of the sons or daughters of Adam of so depraved natures and inhumane Constitutions, but will put their seal of verbal approbation to any charitable action, and willingly confess, ore tenus, that is a gracious practice, and well-pleasing to God and man, to supply the defects of the needy, to refresh the bowels of the hungry, to clothe the backs of the naked, and to commiserate the several necessities of all distressed and helpless Christians: therefore such Ministers as have charitable hearts, and withal charitable hands (for they be the men who get great advantage above others in the prosecution of this point) let them address themselves, with much zeal and contention of Spirit, to ply their Auditory, with extraordinary importunity, and upon their verbal approbation, to exhort and stir them up with strong Reasons, and demonstrative arguments to charitable works, to drive them out of the strong holds of their with-holding and strait handednesse into real actions, and public and private expressions of their love, and tender-heartedness, towards their comfortless and needy brethren.

It is well we have their general allowance and consent, for thereupon may we proceed to a more particular application, and urge the present execution, and personal performance of this duty, which is generally neglected of most sorts of men, even now in this clear and glorious Sun-shine of the Gospel. Who would imagine that these warm and redoubled beams of the word should not be able to thaw and resolve the icie congealed, and frozen hearts of covetous Earth-worms, and carnal worldlings into melting affections of love, and compassion; but that we know, that clay will wax more obdurate, and the harder in the brightest sunneshine, and that the Adamants, which naturally all men bear about in their bosoms are not easily turned into flesh and bowels of mercy.

It is able to extract even tears of blood from a sympathizing soul to see how estranged men's hearts are from all piety and pity, how opposite they are to goodness, how careless and regardless 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 kingdom, though they lived never so brutishly like Canniballs here on earth, extorting from one, persecuting another, slandering, reviling, and injuring others, eating up God's people as it were bread. This is a most cunning device, and horrible fallacy of Satan whereby he infatuates 〈◊〉 prisoners, which are fast tied 〈◊〉 bound with their own goll •• fetters, and labors, to perwade them that good wishes 〈◊〉 wouldings without actual •• formances, that benevolence without beneficence will serve be turn to excuse them before God, and to qualify and prepare him for the Kingdom of Heaven. Alas, how grossly do men bless themselves in their cursed and crooked courses, flatter and d •• ude their poor souls in their evil ways: all those fair hopes which they entertain concerning their Spiritual happiness and eternal welfare hereafter are but mere dreams, vain fancies, groundless conjectures and presumptuous, for that dreadful Doome and bitter sentence of eternal confusion which Saint James delivereth is their portion, and shall light upon their heads one day: He shall have Judgment without mercy who showeth no mercy: as it may appear by the parable of Dives and Lazarus, and is further confirmed by those condemnatorie and irrevocable words of our Savior Christ: Go ye cursed into everlasting fire, for your hard-heartedness, and deficiency in the duties of Charity. To the meditation of which Doome I commend all uncharitable and merciless persons.

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

MOst men now a days frame and fancy a Religion to their own liking, pleasing to the flesh, and suitable to their own ends. They make God all of Mercy, as if he had no Justice to revenge, and root out all rebels, and the way to Heaven far broder and easier than God hath made it, falsely and groundlessely thinking with themselves, if they walk on a constant foot pace, in a luke warm profession and unzealous outward form of Christianity, and keep themselves free from those grosser and most notorious abominations, which are wont to rage and reign abroad in the world, that then their case is good enough for Heaven, though they were never acquainted with the true power of Godliness, never trained up in the duties and practices of Charity, never instructed in the mysteries of Salvation or a conscionable course of Holiness and Sanctitie in their lives and conversations. Such Pharisees as these will quickly be discovered and unmasked, if it be their happiness (they would count it a Torment) to live under a conscionable Ministry, which will chalk out unto them a more narrow, and strait path to walk in, and let them know that they must pass through many difficulties, indignities, obloquies, and oppositions, that they must be at great cost and charges before they can enter into life and immortality. Now when they shall hear of hating of father and mother, of pulling out of right eyes, of cutting off right hands for Christ's sake, when they perceive that that they must be at great cost and expenses for Religion, that they must consecrate some portion of their beloved Mammon to good uses, sell their livings (if need be) and give to the poor, then they begin to shrink back, to distaste those (in their apprehension) unnecessary courses, and willingly they would wind themselves out, though not from an empty external cold and ordinary profession, yet from all cost and charges for Religion. Thus they would go a nearer and easier way to Heaven than other men, and at a cheaper rate. The Prophet David was not of this mind, he disdained to serve God at another man's cost and 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 discern the goodness of God's ways, the Beauty of Christ's Face, and the riches of his Kingdom, and from the bottom of his feeling and believing heart doth earnestly desire to taste of his goodness, to partake of his Image, and to be clothed with his righteousness and holiness, without which no man shall ever see the Lord; he will not think the money in his purse, the jewels in his closset, the parents of his body, the children of his flesh, the blood in his veins, the heart in his breast, so dear unto him, but that he will part with all, (if need so require) and Christ so command him. Now he that will give his life, his wife, his children, and all, or anything that he hath for Christ's sake, will with much alacrity and readidinesse of mind condescend to feed Christ's hungry members with his superfluous crumb's, and to allot out some portion of his wealth, and worldly substance for the poor, 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 book of God: Give alms (saith Christ) of such things as you have. Let everyone (saith the Apostle) lay aside as God shall prosper him; The precept is universal, there is no immunity • r evasion for any: Saint John makes love and charity towards our brethren the best and clearest evidence of God's love unto us, and ours unto him: Who so hath this worlds goods, and seeth his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Whosoever hath a power and ability, upon him there is laid a heavy charge and necessity of giving; Thus speaketh the Lord of Hosts saying, execute true Judgment and show mercy and compassion everyone 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 superfluity. Secondly, Rich in competency. Thirdly, Rich in mediocrity: living in a golden mean betwee • plenty and penury. The poor • likewise are of two sorts. First Poor in necessity. Secondly Poor in extremity. Those that are extremely poor and needy, and are sunk down to the lowest degree of misery (as a distressed and wretched Lazarus ) are only exempted from relieving others, except it be in such an extraordinary case as that of the widow of Sarepts, who was commanded by the Lord to relieve and succor the Prophet Elijah, albeit she had but a very little provision for herself, and her son, and could not subsist many days longer. To these may be added such as have money and means, 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 frantic, and the like. All • he other four sorts, come with • n the compass of God's Commandment, and are bound to • hew mercy.

Such as live in superfluity: • hese in the Scriptures are called [ 1] mighty men of wealth, of great estate, Eccles. 1. 16. They are said to possess multitude of riches, abundance of wealth, great revenues: Of this rank and station were those rich men, which the Evangelist makes mention of, whom Christ saw casting their gifts into the Treasury.

Such as live in a full competency: [ 2] for necessity of nature, and for necessity of state, place, quality, and calling, having enough (as Esau said to his brother) a sufficiency of all desirable temporal blessings, though not such an infinite and overflowing superabundance as the other: To this rank may those wealthy men be referred, who in the Gospe • are called rich neighbors. Bo • these sorts of rich men are deeply obliged to be liberal mind • and open-handed to the poor •

1. These have a positive command from the mouth of ou • blessed Savior so to do, Luk 12. 33. who himself for ou • sakes was pleased to bow the Heavens, and come down from his glorious Palace upon this miserable earth, to descend so low as to the unglorifying and exinanition of himself, to confer and bestow all the excellencies, felicities, privileges, and prerogatives of his Kingdom upon miserable wretches, and desperate fugitives, who had joined in combination with his deadly enemies to rebel and fight against him. Now can any rich man be so monstrously ungrateful and barbarously merciless as to kick at, and sling off from this duty, enjoined by so Gratious and Merciful a Savior, 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 sensual pleasures and delights) to Christ's needy members and distressed servants.

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

3. Let them consider and remember, that God who commanded them to Open their hands wide to the poor, to lend him sufficient for his need, in that which he wanteth, and not to linger, procrastinate, and defer their liberality over till to morrow, is their great benefactor, that only heaps and Cumulates upon them all those blessings which they plentifully enjoy, that they are but stewards in his stead to disburse, impart and lay them out according to the wants and necessities of his poor people. For saith a Father Has terrenas & corporeas facultates, Deus non magis possidendas quam dispensandas commisit, and most certainly he will one day summon them to his dreadful Tribunal, and require them to give a strict and exact account of their stewardship.

4. Let them be pleased to take this one thing into their remembrance, and serious consideration that that which they possess and glory in as in their own, is called by the Holy Ghost another man's. The poor have a kind of interest in the rich man's wealth, Non jus proprietatis sed charitatis, he hath a share in them, though he may not be his own carver. Mark what evidence Solomon bringeth to clear 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 poor, for he speaks not here of restitution, or distributive Justice, but of giving alms, and refreshment unto the poor, verse 28. Saint 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 necessary for the poor, and he that with-holds them keeps that which is none of his own. Alms which in the Greek is 〈 in non-Latin alphabet 〉 and according to that Etymoligie signifieth pity, in the Hebrew and Syriac tongue is called righteousness, as if it were by right due to the poor.

5. Rich men in that Petition: Give us this day our daily bread, pray for the poor as well as for themselves, and therefore when God crowns them with a plentiful Cornu-copiae of earthly favors, if they be not ready and forward to supply the wants of Christ's penurious and hungry members, they do but mock 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 uncertain, that though they have an existence, yet they are in substance compared by Solomon to a Non Entity, to a thing which is not, that they have Eagles wings, and when men have most need of them, they may fly away, and prove but fugitive servants. They are of no solidity and duration, like a Meteor they may quickly be extinguished, or like a heap of dust, they may soon be dissipated, or like brittle earth they may molder and crumble away by little and by little into nothing. Riches may either be taken away from the Owners as Jobs were, or the Owners from their riches as the rich fool in the Gospel, who had laid up treasures for himself and was not rich towards God.

7. As graceless poor men are double poor, distressed in body, and distressed in soul, and therefore of all men that breath on God's Earth, most forlorn and miserable; So merciful gracious and liberal rich men, are double rich, rich in wealth, and rich in good works, they lay up treasures in earth, and treasures in Heaven also, so that they may truly be accounted the most blessed and happy men that ever the Sun saw.

8. And lastly, to kindle in men's breasts melting affections of love and pity, and to excite and move the wealthy of the world to mercifulness and good works, let them reflect and cast back their eyes upon the lively examples of rich and liberal 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 practices of the Christian Emperor Tiberius the second, who was most bountiful and beneficent to the poor, confidently affirming, that the treasure could not be exhausted, while there were poor to be relieved, and captives to be redeemed, and indeed God by rare accidents (as the History reports) did beyond all credit and imagination supply him with treasures unexpected. The Heathen Emperor Titus Iespasian might make many Christians to blush, and to stand amazed at his magnificence and liberality; He was (as the Historian truly describes him) by nature benevolous, full of clemency and much addicted to works of Mercy, and upon a time remembering that he had not given anything that day to the poor, brake forth into these memorable words: Amici, diem perdidi, this day I have utterly lost. If these be too far fetched and borrowed, let examples in our own nation and kingdom, of which we have had as great a plenty, 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 practice of the same duty. Our age hath not been so sterill and barren, but that it hath yielded many liberal Corneliusses, whose names are still fresh in our memories, and shall be immortalized for their public acts of Bounty and beneficence. Many are fallen asleep who have commended their same unto posterity by their liberality, many as yet are alive amongst us, who are so many living Wellsprings, and blessed Fountaines of pity and compassion, from whence abundance of comfort, and refreshment is daily derived and conveyed unto the hungry, thirsty, and languishing members of Christ. Of these examples in their proper place in this following Treatise.

CHAP. III. Such as live in a mean estate are to give to the Poor.

THE third rank of men are such as live in a mediocrity, neither eminently rich, nor miserably poor, having a sufficiency whereby to subsist, and to support themselves in regard of necessity of life, but sometimes in respect of the necessity and exigence of their state, stand in need of some foreign aide and borrowed assistance and supportation from the forenamed more able and wealthy persons, who to keep themselves out of the claws and paper-ginnes of the usurious and Eagle-fisted Worldlings, are bound out of Charity to lend them somewhat to uphold them in their honest courses and calling. To this rank may be reduced all those who have some small Tenement, Cottage and a little Stock, or an honest Trade to live by: These as well as the former are to be ready and willing to help and assist those that are poorer than themselves, their neighbors of an inferior and more dejected condition, whether they be poor in necessity, or poor in extremity.

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 quality and condition. Secondly, our gracious Lord and Master imposeth a strict charge upon men to give: He saith not distribut somewhat to the poor, out of the treasures in your clossets, or the superfluity of your rents, and revenues, but rather give alms of such things as you have, that is according to your power and abilities: And to prevent the shifts and covetous policies of carnal 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 money to do this or that good work, our Savior Christ tells them, that they must sell their possessions, that so they might have whereof to communicate unto others upon some urgent and extraordinary occasions. 3. Of this rank were those men which are recorded by Saint Luke for their eternal memory, who voluntarily sold their lands and possessions, and brought the prices thereof, and laid them at the Apostles feet, to dispose thereof, and to make distribution, according as every man's 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, for if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not: and further he tells them that he intends not to have them over much burdened, and others eased, which speeches plainly demonstrate, that they were no wealthy great ones, not above the sphere of mediocrity, but rather of the meaner sort of persons, and yet these the Apostle exhorteth or rather commandeth to be liberal, and to separate something for the poor and pious uses. Fourthly, Let these consider how ready they are of their own accord, or at the requests of others, freely to spare and spend many an idle penny to satisfy their own pleasures, or to acquire the credit and reputation of a good fellow. Oh why should not God's sacred Command prevail so much with them, as to make them propense and forward for a good conscience sake, and for God's sake to spare some pittance for the relieving and sustaining of those whose miseries are manifest, and the apparent Objects of every ones compassion. This would be no spending but a lending, no laying out but a laying up, a treasuring up of incorruptible bags of wealth in the Heavens, far above the reach and violation of time, moths, or thieves. Lastly, the good Samaritan, of that wine and oil and money and other necessaries, which he had provided for himself (though travellers have as much reason to keep their money as any) imparted a portion to the wounded man, who was so mangled by the thieves, for his comfort and sustentation. Now our Savior's inference and conclusion from this parable is this, Go thou and do likewise.

This sort of mean men will peradventure plead for themselves, and say, that the Law provideth for the necessity and extremity of the poor, to save them this care and cost.

1. Suppose the Law by its [Answ.] compulsorie power enforceth men to succor the feeble and languishing members of the Common-weal, this human Statute may not, cannot privilege 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 Authorizers of the Law, thus to provide for the relieving of the poor, yet if thou dost no more than the Law compels thee to do, thou hast not so much as a dram of pity within thee; for that is scarce charity, when by human compulsion or importunity men give unto the poor, but when out of an unfeigned love to God, and a tender and simpathizing affection towards their Brethren, they freely distribute to the several necessities of comfortless Christians. Secondly, It is one thing for man's law to make provision (as also doth the 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 succor the distresses of all those that lie groaning under the unsupportable burden of poverty, sickness or any other calamity. 'It is too well known that there is lamentable neglect of many miserable poor people for all the good provision of the Law, through the merciless cruelty, and intolerable frozen heartedness of covetous and carnal worldlings. Thirdly, The Law provides not a salve for every sore, a supply for every man's 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 pity some painful and laborious persons, who have a greater charge than they are able by their industry to sustain: To train up docile and ingenious poor children in learning at the School: To redeem Captives, and free poor Prisoners laid up sometimes for small and improper debts: To be liberal to honest poor couples marrying in the fear of God, and other such like works of mercy there are to which men are not compelled by any human constitution, and therefore ought to be voluntarily inclined out of their compassionate, and Charitable dispositions.

CHAP. IIII. That such as labor for their living are to be Charitable.

THE fourth sort of men before mentioned, who minister to their own necessities by the sweat of their brows, and the labor of their own hands, and may truly be accounted poor men, even these are to show mercy and compassion sometimes to a Lazarus, to those that are poorer than themselves, and in doleful extremity: there is a precept for them as well as for the Rich Let him (saith Saint Paul) that stole, steal no more, but rather let him labor, working with his hands the thing that is good, that he may have to give to him that needeth. The Apostle here imposeth a heavy charge upon day-laborers, mechaniks and such as live only upon their manual trades, and bodily endeavors, of their little to give a little to those that are extremely needy and miserable: as for instance to the lame, blind, sick, 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 the Baptist was Preaching unto the people the Baptism of repentance for the remission of sins, among other passages of his Sermon he delivered this terrible Doctrine, that every tree which bringeth not forth good fruit is hewn down and cast into the fire. When they heard him thus speaking of hewingoff, and burning, the people asked him saying, What shall we do then: He answereth and saith unto them, He that hath two Coates, let him impart to him that hath none, and he that hath meat let him do likewise: hereby teaching us this Lesson, that though we are poor in necessity, yet we ought to contribute to those who are poor in extremity.

We want not examples and noble Presidents for the clearing of this truth, many that have benne poor in state, have benne rich in good works: Our Savior Christ was no rich man, he had no habitation to dwell in of his own, no livings or lands, or large revenues, but the hands of others ministered unto him, yet he was not forgetful of the poor but gave bountifully unto them. Now the poor are to take up Christ's cross, and to follow him in his troubles and afflictions, in his ways and ordinances, in his life and conversation, in his actions and charitable practices. The Apostles had neither Silver not Gold but such as they had they gave to the Creeple which lay at the gave of the Temple. The poor widow in the depth of her poverty did cast her two mites into the Treasury, which was all that she had, even all her living. The woman of Sarepta, a poor widow also, having but a little Oil in a cruse, and a handful of Meale in a barrel, which could serve her and her son not above a meal or two, made thereof a Cake to feed and sustain the Prophet Elijah. The Macedonians were brought to a very low state and condition, and yet they communicated willingly and liberally to the poor distressed Saints at Jerusalem, and as the Apostle saith in a great trial of affliction, their deep poverty abounded unto the riches of their liberality. At this present day there be many who are liberal to their power, yea, and beyond their power are willing of themselves to relieve others. We have a notable President in a virtuous Maid, dwelling in a Market town in Dorcetshire who is so transcendently devoted to Charity and works of mercy, that though she hath but twenty pounds stock and her own handy labor to live upon and to raise the materials of her bounty, yet by her dexterity in Spinning thread, and her assiduity at the Distaffe, and God's blessing on her endeavors, she is able and doth yearly consecrate and devote five pounds to Pious and Charitable uses. Such precious flowers grows not in every garden.

Now for the Encouragement of such as out of their own corporal labors, and difficult acquisitions can find in their hearts to be liberal and bountiful, and are ready to conform to these notable and most excellent patterns, 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 we may collect out of that precept of the Prince and Savior of the world Go thou and do likewise. These Clouds of witnesses wherewith we are compassed round about should direct and teach us, as the Cloud did the Israelites in the true way and path of Blessedness which leads directly unto the spiritual and heavenly Canaan. Secondly, that the only end which they must aim at in all their actions, employments and Corpore all sweatings and endeavors, is not to uphold their own families, and to maintain themselves and their dependants but to relieve and sustain their needy and oppressed neighbors, and this is a thing that few men dream of. Thirdly, That in so giving, they do perform a double duty both most acceptable and well pleasing to the Lord: First, in that they labor to support the weak and feeble members of Christ with their bounty and beneficence: And secondly, in that they earnestly endeavor as much as in them lieth, by the flame and light of their pious actions to thaw and dissolve the frozen hearts of rich and churlish Nabal's, and to provoke them unto Love, and to good works: or if by their zeal, and forwardness they can nothing move others nor squeeze any water out of those flints, not a drop of pity from these hardened Adamants, yet if nature be 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 poor man, but yet a charitable Christian, dost evidently express a far greater measure of strong and unfeigned faith in God's promises, of sincere obedience to his Commandments, and of hearty love and compassion towards thy needy brethren, then those who out of their abundance give largely, and multiply their contributions daily towards the poor. To believe when the face of God shines upon men with sensible refreshing, and in the glorious noonetide of prosperity to sing sweetly, and to testify their thankfulness unto the Lord, by parting with this or that superfluous and superabundant portion to the needy is no such great matter. But then to believe when his shining countenance is eclipsed, and in the blackest midnight of adversity to cleave and adhere close unto Christ, than to be 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 God's providence. Fifthly, let them consider that that small pittance, which they give with a cheerful mind, may affect their souls with more comfort and consolation, then the great ones can suck out of their more plentiful doles and Alms-deeds.

1. Because their acceptation with God shall be 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 moover, and master wheel in all spiritual works, such as the will is, such is the service, and such is the gift: God more respecteth the invisible readiness, and inward inclinations of the soul, than the visible and external performances of the body, the integrity 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 approbation of our blessed Savior: She gave all that she had, and she gave it with all her heart, and though she were deeply poor, yet she was richly liberal: and undoubtedly if there be a willing mind, there will be as certain an acceptation of the poor man's penny as of the rich man's pound.

6. Do thou poor man consider, how God hath infinitely honored the poor Widow for her two Mites; full little did she think thus to be registered in Christ's Gospel, and to be talked of all the world over for that small contribution and (in a common apprehension.) contemptible Alms-deed: And forget not the reward of the Widow of Sarepta for her charitable cherishing of the poor Prophet, the Lord did greatly recompense her, he preserved her from famine and the consequent effect thereof, a pale-faced living death: He continued and increased her food, and daily bread by his miraculous benediction: He caused the Prophet to reside and sojourn with her many months, to feed her soul with Spiritual things, as she had his body with carnal; And besides all this, when her dear & only son was fallen sick and died, the Lord instrumētally by the Prophet restored him to life again, Thus gracious and merciful was God to the poor Widow, for her tender respect and cheerful relieving of the distressed Prophet. Lastly, for thy comfort ponder with thyself, that thy mercifulness beareth witness unto thy soul, that thou dost tread in the steppes of thy Savior, who though he dis-enriched himself for thy sake, and became voluntarily poor, yet omitted not this duty of Charity, but was very bountiful to the poor: that thou art a Child of thy merciful Father in heaven, whom thou art commanded herein to imitate: and that at the day of a Judgment thou shalt be unspeakab • y rewarded and crowned with the inestimable riches of his heavenly glory with felicities, joys, and pleasures, more innunumerable then the Stars in the firmament, even forever & ever.

CHAP. V. That Widdowes are to do good Works.

LEast the former discourse should be misapplied, and that which hath been delivered, should seem to be spoken only of Men, Fathers, and Masters of Families, &c. I thought it fit and pertinent to let you understand, that women are not to be excepted or exempted from a seasonable ministering unto the corporal necessities of the needy, but they ought also to put on bowels of compassion as well as other graces, and as well as men. And in the first place of Widdowes, that they are to be merciful and charitable to the poor shall be made manifest and clear, 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 renowned bounty and liberality of those two Widdowes mentioned in Mark, 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 Sun and Moon endureth. They have more fellows and followers recorded in the Book of life. In the Acts of the Apostles we find one Tabitha, by interpretation, Dorcas, a memorable woman, who was full of good works and Alms-deeds which she did; This blessed Matron, when she was dead, was restored to life again, by the Prayers and Ministry of Saint Peter, she being the first, that after Christ's ascension was honored with such a miraculous resurrection: Thus graciously dealt the Lord with this merciful widow, that by her rare example she might breath fresh life, encouragement, and alacrity into the breasts of the rest of her Sexe and Condition, in ages to come, to follow her in the way of well doing, in good works and Alms-deeds. To these may be added Martha, who with so much care and respect entertained Christ, Mary Magdalene and Susanna, who were widows, or unmarried Maides, for there is no mention made of any husbands they ever had: and further, tis said that they ministered to Christ of their substance, and in this Garland of gracious and merciful widows will we knit up those other sweet smelling flowers, Phebe, who was a succourer of the Saints, and Marie nominated by the Apostle in Rom 16. 6. and that honorable Lady to whom Saint John wrote. In ancient times there were many charitable widows, as we may read frequently in Saint Jerome’s Epistles: and these times wherein we live, have been very fruitful in the like examples of religious and virtuous Matrons, and women of all degrees, who have testified the truth of their love unto, and the infallibility and soundness of their faith in Christ, by obedience unto his Will, and expression of pity and compassion unto his naked and needy members: we have our Tabithaes, Phebees, and elect Ladies, who have lodged strangers, relieved the afflicted, diligently followed every good work, widows indeed, and well reported of for good works, as Saint Paul would have them to be. And good reason is there, why they should address themselves to a constant discharge of this noble duty of Charity, and seriously study to honor and glorify God by their bounty and liberality: for the Lord in a high measure honors them by vouchsafing to be their husband to cherish and preserve their fatherless children, their Protectour, refuge and Asylum on whom to trust and depend in their desolate and mournful condition; by bearing a watchful eye over them, and providing Laws for the protecting, comforting, and sustaining of them. Secondly, let them ponder and meditate on the forenamed examples: me thinks when they hear or read of the high commendation and wonderful acceptation of the poor widows two mites in the Gospel, how others have been infinitely remunerated for those small crumb's of Comfort which they have bestowed willingly and cheerfully unto the Saints of God, they should not choose if there were any spark of zeal in their bosoms, but be presently inflamed to the serious and joyful obedience of the same precept, and to the practice of the same duty. The Lord doubtless might have sent the Prophet Elijah, to men in Israel, who could have sustained him, in his extremity with less loss to themselves, and more abundant nutriment, but he made special choice of the widow of Sareptha, for his Hostesse and blessed succourer, that hereby he might let us know, that he expecteth mercy and good works from poor widows, and that by this excellent pattern and example, others of the same rank and sex might be animated and encouraged to liberality and charitablenesse. It well becometh (saith the Apostle) women professing godliness to put on modest apparel, shamefastness, and sobriety, and to adorn themselves not with gold or pearls, or costly attire, or broidered hair and curled locks, but with the precious and royal garment of good works. Charity is a Jewell which they ought to hang up in the ears of their souls, as well as men, they profess the same faith, and why should they not produce the same fruits? They look for the same price, and why should they not run the same race? they expect the same Kingdom, and Crown of immortality and why should they not fight the same good fight, finish the same course, and conform to the same precepts? They presume and are confident that they have the same Savior, that they are of the number of his chosen flock, of his redeemed, purified, sanctified peculiar people, why then should they not be zealous of good works, The widows pitiful heart? and bountiful hands are Sacrifices with which God is well pleased (for that place is to be applied to such weak and infirm vessels, as well as to others of the stronger sex) how then can they hope to be privileged from the practice of this grace, or what can be by them with color and countenance pretended to excuse them for the omission and neglect of this duty? They are subject to no husbands as formerly they have been, but free from all conjugal ties and obligations: They are their own Masters, and not other men's wives; what they enjoy is their own, and they may freely dispose thereof as they please: and therefore those precepts concerning liberality and mercifulness to the poor, which in general are commanded unto men, do as deeply oblige and bind them also, and lie upon them with an heavy necessity. As therefore they hope to be Heirs with men of the same grace, of life, and to partake of those promises in the Gospel made unto Charitable and merciful Christians, let them by their readiness to distribute, and willingness 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 Eternal life.

CHAP. VI. That wives are to do good works.

ALbeit the case be far otherwise with the wife, than with the widow, in regard she hath lost her propriety in her own body, goods and worldly substance, and is incorporated into another body, whereunto she is subordinate and inferior, 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 rock of mankind, redeemed with the same blood, a member of the same mystical body, sensible of the same infirmities and distresses, and beautified with the same inward gifts of the Holy Ghost, faith, hope and charity, as other Saints are. She may be, nay she must be ever charitably minded, though she cannot always be as openhanded as she please, and yet we find in the Scriptures, that many wives had both hearts, and hands too, to give to the poor. Such were the good Shunamite, the honorable Joanna, Herod's stewards wife, wise Abigail, the bountiful wife of a churlish Nabal, women more renowned and ennobled by their graces, than their places, wealth or pedigree, and such a one was that Virtuous wife, which Solomon describes so largely in his Proverbs, and prefers far above Gemmes or Rubies: So that then you see wives should not only be charitable in affection or intention, but also in action, as far as it might stand with God's glory; the rules of religion, and their husbands abilities.

1. The grace of Charity, wheresoever it is (and it ought to be in a wife, as well as in a husband, there is an equal capacity 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 show it self: It will inflame the whole man to the exercise of goodness, employ every sense and member in a charitable business, set the heart open, the bowels open, the ears open, the eyes open, and the hands open to the comfortless and needy Christians. There may be a Sun without light, as soon as a truly and feelingly charitable soul without real testimonies and evidences thereof towards the extremely miserable and distressed brethren.

2. For the better encouragement of them to this duty, let them remember that there are many examples recorded in the Scriptures for their instruction, and imitation. The Apostle speaking of the choice of a widow, describes her by her life past when she was a wife, and sets down that she must be such a one as hath been the wife of one Husband, well reported of for good works, a bringer up of Children, a lodger of strangers, a releever of the afflicted, &c. And elsewhere speaking of wives and married women concludes that they ought to abound in this grace also.

3. They are made heirs with their husbands together of the same grace of life and glory, and why should they not partake with them of the grace of charity as the Apostle calleth it. They may enjoy, embrace and follow the Ministry of the Word, Act. 21. 5. and why should they not practice these general Christian duties commended and commanded by the same Word? They are God's workmanship as well as men created in Christ Jesus unto good works, and ought they not then to walk in them, and to be zealous of the same? If any therefore falsely conceive that women, quatenus wives, may be excepted and exempted from liberality and alms-giving, they grossly deceive themselves, for with what comfort can they look Christ 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 Matrimony was insticuted to be a bridle for sin, and not to be a hindrance or obstacle in religion and pious performances.

But that wives may give, will not (I suppose) be denied or gain-said by any, yet that none might be mistaken in this matter, here next we are to consider and lay down a few rules and necessary observations in this point of wives alms-giving. First, what wives are fit to give. Secondly, whereof they may give. Thirdly, how they ought to carry and demean themselves in giving. For the first, you must know that all are not of capacity, understanding, and discretion to distribute judiciously and religiously to the truly miserable, some of that Sexe are such brainlesse, heartless, careless, creatures, that they have neither a will to give, nor a hand to work, nor a wit to discerue between the unworthy conditions and true wants of the distressed. Therefore for the clearing and resolution of all doubts, and the preventing of all cavils and needless questions, we will reduce wives into two ranks, 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 wisdom and discretion characterized by Solomon in the Proverbs and set out by these Epithets, foolish, simple, indiscrete, knowing nothing: for as it is said of a foolish man, that he will spend up the oil and treasure of the wise, so much more truly may it be said concerning a foolish woman, who is so far from maintaining or supporting a house or family, that she contrarily plucketh it down with her hands.

2. The clamorous and contentious wife who unreasonably disturbes the ears of her husband with her intemperate tongue, and fearfully so distempers the Air where she lives, with strange noises and clamors, till at the length she raises storms and tempests of bitterness, brawling and unnatural combustions, such a woman is compared by the wise man to a continual dropping upon a very rainy 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 doors, so will such a scolding wife quickly make an honest man weary of his own lodging: for it is better, and a man will rather choose to dwell in the wilderness with Wolves and Lions, than with such a stinging Viper and wrathful senseless Bedlam. Who can expect good works from such a one to other men, who cannot afford good words to her own husband and second self?

3. The prodigal and wasteful wife, for she will soon bring a consumption upon her husbands state, undermine the foundation of his house by sin and sensuality, and utterly ruinate herself and her posterity: for she is insensible of all imminent misery, improvident for the future, and careless and regardless of his or her own credit, profit or reputation.

4. The idle wife for as Solomon calls an idle man the brother, so may she be termed the sister of a waster; she that will not work, must not eat herself, much less should she be a carver of victuals unto others.

5. The wife that maketh her husband ashamed by her lewdness, rudeness, imperiousnesse, pride, sensuality, and vain-gloriousness: for such a wife is as rottenness to his bones, an intolerable torment and torture, and heavy vexation to his heart.

6. The faithless and adulterous wife, for she hath violated the sacred bonds of wedlock, • ustly deprived herself of that affection, liberty, and privilege, 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 fool, than such an office for a Strumpet. 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 duty, are to be qualified like the good wife described by Solomon in the Proverbs. First, she must be a wife that is a good woman, Prov. 11. 16. prudent, Prov. 19. 14. a crown to her husband, virtuous, Prov. 12. 4. that is furnished with strength and sufficient abilities for the fruitful discharge of all family duties. Secondly, a wife on whom the husband may depend and safely trust in: verse. 11. 3. A wife that is provident in preparing work aforehand wherein to employ the household, that seeketh wool and flax, and worketh willingly with her hands: verse. 13. 27. That in her own person is painful and industrious (if need be) and labor to enrich her husband, and to augment his wealth and world • substance, verse. 16. 24. 4. A w • that openeth her mouth wi • wisdom, and in whose tongue • is the law of kindness, verse. 26▪ Lastly, a wife that knows how and when to stretch forth he • hand to the poor, and to minister comfort and help to the needy, verse. 20. What Naba • will hinder or prohibit a wise thus rarely qualified from giving to the poor, from lending to the Lord. Nay, suppose she be not of that exactness and eminency, and crowned with the concurrent perfections of all those gifts and graces of which that Sexe is capable: If she have not all the perfections, but the requisite degrees of those virtues, which will in some measure qualify her, if she hath but providence to get or keep, and prudence to give, doubtless she may conscionably address herself to the constant practice of liberality and alms-giving.

Now in the next place we are to make inquiry, of what wives are to give: without controversy a wife may give and communicate to others.

1. Of that which is her own, and wholly appropriated to her self and her own special use: Now in that she may be said to have a personal propriety. First, which was legally reserved by her self or her friends to her own private use before her Marriage: This portion the Husband may not meddle with nor interdict her from distributing it according as she 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 annuity, fee, veils, rents, set stipend, and the like, which are made over and commended to her own discretion and arbitrary disposing.

2. Of that which is her Husbands, but then she must be sure of his consent and approbation which is twofold. First, either general and implicit, and this extends not farther then to those things with which she is be trusted, as being her Husbands Steward within doors to guide the house at home, to order and execute domestical businesses in the family; this implicit consent is granted by his silence, when he is not ignorant of her practices, and liberal expenses, and yet lovingly convives hereat, not disallowing or reproving her charitable acts. Secondly, or else particular and explicit, when he gives her authority by word of mouth to communicate to the necessities of the poor. The implicit and silent consent may be a sufficient warrant for her only in small matters, but in affairs of more weight and consequence his particular express allowance must be had: As for instance the good Shunamite entertained and refreshed the Prophet with bread, and such things as she had by virtue of her Husbands general and implicit approbation, 2 King. 4. 8. But when she resolved to build a chamber, and to provide other necessaries and conveniencies for Elisha, then she acquaints him with her intent, and intreats him to accomplish her desire, and to condescend to a particular and express 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 own accord, neithe • the one nor the other, then it very much concerns her to labo •• by all importunate entreaties, and sweet compellations to procure it, and not presumptuously 〈◊〉 take upon her to dispose of all • things as she pleaseth, because she intends or pretends Charity and good works. First, for God hath appointed him to be Head and Master, Ephes. 5. 23. an • though she be more wise an • Charitable than her husband yet she hath no warrant out o • God's Word to justle him out o • that rank and station wherein God's providence and All-seeing wisdom hath placed him in. Secondly, Her desire is to be subject unto him, Gen. 3. 16. Thirdly, Her conscience will reap the more comfort from the good actions she doth while she submits to God's Ordinance, and observes all the circumstances which are requisite ro every good work, it must be 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 laws, (the which wives must make conscience to obey in this point) do curb and restrain married Wives from giving in many things, of which read Doctor Gouge of the duty of Wives. Some men knowing this to be their prerogative, that the Scepter is placed in their hands, and that their Wives are bound by God's Law to submit to their manly spirits, and riper judgments, may perchance out of their earthliness, and intolerable worldly-mindedness, which is the very cut-throat of all Charity and liberality, take the advantage and unconscionablely stand off, and refuse to give their consents unto their wives pious efflagitations and entreaties.

But here by the way then I must let the Husband know, that it is unlawful for him to deny any lawful petition especially tendered unto him from the wife of his own bosom.

1. At the day of his marriage he gave her a right and interest in his wealth and temporal possessions, solemnly making them over unto her in this form of speech: With all my worldly goods I thee indow, whence we may infer that as he stands bound by promise to afford all • things requisite and necessary for her body and outward estate and condition, so likewise in Charity he is much more obliged to allot her those things which may conduce unto the eternal good and safety of her soul.

2. He must remember that his wife is a Christian as well as himself, that she hath a soul to be saved, sanctified, purified, and beautifi'd with good works, as well as he, why then should he not afford her a large and liberal allowance, that so she might practice good duties, and exercise her faith, love, and charity, by relieving and sustaining the poor.

3. We find in the Scriptures that men of a right noble and ingenuous disposition scorned to stand upon such trifles, to confine their dear wives to any pinching allowance. The Shunamites husband did easily give way unto her, so did Chuza Herod's steward to his wife Joanna, so did the husband described in the Proverbs to his virtuous and industrious good wife: and therefore he ought not to be averse and inexorable in this case, but tractable and flexible in a matter of such conscience and consequence: Let the husband take heed he play not the part of a churlish Nabal, lest that for his hard-heartedness he be turned into a stone.

4. It will kindle a great deal 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 spiritual, than his own temporal welfare, and that he loves her soul better than his own earthly dross.

Lastly his free and unconstrained approbation of his wives liberality is a clear evidence of his own open-heartedness, whereas on the contrary his stubborn drawing back, and inflexible inexorableness in a case of such piety and conscience would but expose him to a censure of uncharitableness, and a suspicion of niggardliness for crossing his wives petitions, and damming up the fountain of her charity with foul terms and churlish answers as the Philistines did Abraham's wels with earth. The husband and wife should go hand in hand to Heaven, and further one another in the way of well-doing. Let him take heed then he 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 express or implicit consent?

Doubtless in some cases [Answ.] she may; as for instance:

1. When the Husband is grown foolish, blockish, stupid or lunatic, void of judgment or understanding, utterly unqualified and indisposed for the managing of his estate.

2. When by reason of his natural weaknesses, diseases and impotency of old age he is fain to bid farewell to the world, and commend all domestical affairs and worldly businesses to the wives care and providence.

3. When the husband is long absent from home, and detained in remote or foreign countries by virtue of his calling and necessary employments or negotiation, as it is a frequent case with Merchants, Mariners, Soldiers, and such like.

4. When she by her own handy-labor and industriousnesse maintains her husband and the whole family, and bears a watchful eye over all businesses both within doors and without: In all these cases the Governement seemeth to be cast upon her; The greatest burden upon the weaker vessel.

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 soul body and substance, then minister any comfort even unto a David in his affliction.

6. And lastly, she may be liberal unto the poor, without warrant from her husband, in a case of true necessity and extremity, when present relief upon point of perishing is required either for back, belly, or lodging. Pasce fame morientem, si non pavisti, occidisti, feed him that is ready to starve, if thou dost not, thou art not his brother, but his butcher. It seemeth by Abigail's words, that had she met with David's messengers, she would have satisfied his expectation, and furnished him with all sorts of victuals without Nabal's approbation, 1 Sam. 25. 25. And indeed God will sometimes and in some cases dispence with his own Ordinances, and the rules which he 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 look to proceed.

1. Ever as a wife, as not having a supreme and absolute power of her self, but a borrowed and subordinate authority from her husband, not as if she were sole lord and master, but only a faithful steward, and disburser of his estate and worldly wealth. The law of our land tieth wives with an inhibition, that they may not usurp 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 down 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 concerns her to return the greater praise unto the Lord, and a larger measure of conjugal affection unto the husband, and with the more cheereful alacrity and willingness to submit and yield unto his desires and reasonable commands. But and if she unhappily meet with a man of a dogged disposition, churlish nature, inflexible spirit, one who is utterly averse from any good works; why then she must imrpove to the uttermost all her wit and discretion to alter and reclaim 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 concern 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 yearly from their Masters, without all question they may give thereof, but not of anything else where with they are entrusted without express leave or command from their Masters. And as concerning children that are of years and discretion, they likewise may lawfully give out of their Parents allowance or of their own private stock, and it were a very worthy and commendable practice in religious and wealthy Parents, as to educate them in piety, and the blessed paths of godliness, so likewise to train them up in the duties of Charity; As thus, to put farthings, pence or money of more or less value into their hands to give to honest and truly needy Christians as occasion shall be offered. It would not be amiss certainly thus to initiate them into the ways of Salvation, and to season them in their tender years with such holy and heavenly practices and instructions. Naturâ tenacissimi sumus corum qua rudibus annis percepimus. We are (saith a most eloquent Orator) most tenacious and retentive of those things which we learned in our rude and tender age: and woolles (saith the same Author) hardly lose those colors in which they were first well died: So it will be a difficult thing to relinquish and surcease from the practice of those virtues in the which at the first we were well habituated and instructed. Nay, the real acts of Charity by the frequent reiteration of them will be so firmly radicated in our young and tender memories, that in riper years they will be as so many Mementoes to us to put us in mind to be still so doing, and it will something stick • in the conscience of man to consider with himself, how he hath Apostatized and fallen from his primitive goodness, and that it is a very dangerous and fearful thing to be a young Saint and an old devil.

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

AS all those that put on but the vizor and glory in the bare name and title of Christianity cannot but externally conform to some common rules and directions of the Word in some measure to Charitable practices: so more specially all serious and real Christians, and faithful believers must chiefly learn to maintain good works for necessary uses, that they be not unfruitful branches seeing they are truly implanted into so fruitful a Vine. They that are seasoned and enlivened with the Spiritual vigor of saving grace, that make more than a Laodicean profession of Jesus Christ, that are transported and inflamed with more than an ordinary zeal for holiness and religion: these I say be the men whom it principally concerns to be 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 Charity as may be seen in Psal. 37. 21. 26. Where the righteous man is honored with the appellation and title of a merciful man. And in Psal. 1 12. 1, 2, 3, 4. Where the blessed man, the faithful, upright, gracious, and the good man is said to be full of compassion, to show mercy in lending, in dispersing, in communicating and giving to the poor, verse. 5. 9. We have many examples in the Book of God, everyone whereof like a several • •• nne will give sufficient light and luster to this point. Job was a just and a God-fearing man, Job 1. 1. and he was also a very merciful man, Job 31. 16. Cornelius was full of devotion and as full of compassion. The primitive Christians were full of piety and as full of pity, and overflowing in bowels of mercy.

2. They must not shelter themselves under the external form and shadow of godliness (as too to many counterfeites and mere superficial Christians do at this day) but ought to walk in the power and strength of godliness and religion, which (if it be that which is pure and undefiled) teacheth them to visit the Fatherless and the Widdowes as well as to keep themselves unspotted of the world.

3. The Apostle would have such as abound in faith, in knowledge, in utterance, diligence and the like heavenly and supernatural perfections and abilities to abound in this grace of Charity also.

4. It is the best evidence and surest proof of the sincerity of their love, of their pure heart, good Conscience and Faith unfeigned. The incessant ebullition and overflowing of the streams of water plainly demonstrates that there is a fountain in the Rock. So visible performances and the outward practices of charitable duties testify to the world and a man's own Conscience 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 conferred on thee to become the adopted Son of God, Joh. 1. 12. And therefore it very much behooves thee then to walk as a Child of God, and to remember this one main duty to be merciful as thy heavenly Father is merciful, Luk. 6. 36.

6. And lastly, we are all of us exhorted by the Apostle to provoke unto love, and to good works, and mutually to encourage one another in the blessed ways of Salvation, then much more ought the truly religious and zealous who are crowned with a more abundant knowledge and plenty of Grace and goodness, to direct and usher others along in the paths of holiness by their precedency in in well-doing. Where much is given, much is required. There is more heat and light to be expected from the Sun and Moon, then a blazing Meteor, or the obscurer Stars. If any therefore glory in the outward profession of Christianity, in public or private devotions their exact conformity to all outward practices of piety, and fail in this so much honored duty of Alms-giving, their devotion and pious pretences are nothing worth: Hear a most eloquent and reverend Divines censure concerning such Gospellers:

For that dreadful sentence Go ye cursed, &c. which breathes out nothing else but everlastingly tormenting flames, eternal vengeance, horrors unspeakable, flashes and lightnings, and furies and vexation, and trembling past all imagination, shall one day be executed upon the reprobates for the neglect and willful omission of this noble duty and most gainful art of Alms-giving.

CHAP. VIII. What is to be learned of them who do good Works, and how they are to be qualified.

IT is a general mistake and common error among men, they think any voluntary contribution, every sinister refreshing of the needy to be an unquestionable Almesdeed, that all sorts of givers are ipso facto merciful and charitable persons, and that their heartless doles and offerings are accepted of God, though they themselves walk on in their own cursed and crooked courses, and live according to the fashion of this evil world, mere strangers to the power and practice of true piety and godliness. Therefore it will not be amiss for me to teach, and others to learn how to do a good work. Now it may be learned two manner of ways, by the Gospel, and by the Law: First by the Gospel which teacheth us

1. To have an eye and to look unto Christ in whom only God is pacified and well pleased, and by whom all things that by reason of sin were at ods, are again reconciled between the guilty creature and the angry Judge.

2. To reflect back upon our own persons, and seriously to consider what interest we have in Christ Jesus, and his meritorious purchase, that so we may be assured that our sacrifices will send up a sweet smell, and pleasant savor into the nostrils of the Almighty.

3. To look there be grace in us, as our faith ( without which it is impossible to please God ) unfeigned love, brotherly kindness, humility, patience, and other spiritual abilities and qualifications. For you must know that the Gospel by the Synergie and cooperation of the Spirit doth enlighten the understanding, refine the nature, change the conditions, batter into pieces the stony heart, plant saving graces, and sow the seed of immortality in the soul, 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 we must first view the faces of our souls in the pure glass of the Gospel, whether they bear any conformity with the Image of Christ, whether they be adorned and beautified with the Graces of the Holy Ghost, before we can assure ourselves that our works are truly good, and saving acceptable to the Lord.

4. To look unto our lives and conversations: Charity, a pure heart, and a good conscience, are ever near neighbors, and lodge close together, and no man can dole charitably to the poor, that doth not deal conscionably with his neighbor. The same tree cannot naturally bring forth sweet and bitter, sound and rotten fruits together: So likewise the same man cannot be a liberal giver to the poor, and an unconstionable couzner of his brother. There must be a Spiritual harmony and uniformity between all our actions, a conformity in them with the pure precepts of God, and then we may boldly conclude the infallibility of a good work. None I am sure are in the Scriptures commended for their mercifulness and alms-deeds, but such as are otherwise described by other saving and eminent graces and good parts. Revolve and consider with yourselves the manifold examples which are obvious to your observation, both in the old and New Testament, and you shall find this truth as clear and evident as the noon-day.

5. The Gospel teacheth us to look ever to God's mercy in Christ, and not to our own merit in any work we do: for do what we can, we can do but our duty, still we are but unprofitable servants: One little dead fly will spoil a whole box of precious ointment, so one dram of merit will mar the best action, and greatest good work. Thus learn we a good work from the Gospel.

2. From the Law which teacheth us. First, that we must do a good work from the love of God, 1 John 3. 17. this the Law instructeth us in the first place, and so our Savior Christ enformeth us, and therefore whensoever we intend a good work, our chiefest care must be to see that it may consist with true holiness, and that it is not contrary and repugnant unto the honor, glory, and worship of the living and eternal God. If any pretended good work tend to the erection of idolatry, to the maintenance and supportation of false worships and religions, or be any way derogatory to the Name of the Lord, that work is directly condemned by the Law as full of sin and obliquity.

2. That we must do a good work from the love of ourselves unto our neighbors, whom we are commanded to love as our own selves: and here special heed must be taken; that the good work stand with the preservation of our own and our neighbors dignity, innocence, chastity, equity, and verity, according as the rules of the second table bind and direct us. For our Savior Christ sharply reproves the Jews for there Corban, because a gift with contempt or neglect of ones duty to his parents and superiors is no way tolerable or allowable. Cardinal Woolsey laid a fair foundation for a good work, but his ego & rex meus marred all the building. It was a point of prodigious pride, and intolerable arrogancy for the subject to enthrone himself above the king, and to raise his own honor and reputation upon the ruin of his Sovereigns dignity.

Lastly, the goodness and acceptance of a work is lost and quite marred, if it be incompatible with innocence, equity, or verity, any way injurious or offensive to any, for Charity is a friend to innocence 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 dishonorable injuries. From all this that hath been spoken may we learn easily to confute the erroneous and self-deceiving conceits of those men who imagine.

1. That the very act of giving is a truly charitable work, as if God more respected the hand than the heart: this is prodigious folly and a strong delusion of Satan. Doth not the Apostle in plain words tell us, that a man may give his body to be burned, and all his goods to the poor, and yet have not a spark of true charity. 'It is 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 Philosopher doth put some difference between the external act, and internal habit, between justa agere & juste agere, gramaticum proferre, & gramatice loqui: An unjust man may do just things, and yet not justly from the habit of Justice: and an arrant dunce may pronounce a good gramatical speech, and eloquent oration by chance, or by the help of another man, and yet not speak grammatically, out of the true knowledge of that Art and science: So many a churl and covetous niggard may perform many external good actions, and seeming charitable works, and yet not do them charitably, from the habit and internal inherent grace of Charity. This is a flower that grows not ordinarily in every Garden: It is a supernatural and infused, not acquired habit, and never comes into the heart till it be planted there by the immediate finger of the Holy Ghost. Now do not many by giving a piece of bread at their doors, or a penny now and then out of their purses, conceive that they are really charitable Christians? though they were never acquainted with the habit of charity, a pure heart, good conscience and faith unfeigned, yes certainly, and these be the men, who as I conceive most grossly deceive themselves. For we are to know that the outward opus operatum the external work wrought may arise and proceed from somewhat else than Charity, As

1. From the poor man's importunity and incessant obs • c • ations which sometimes will extort a gift and extract some natural compassion from the most flinty-hearted wretch who neither feareth God, nor regardeth man.

2. From a spice of vain-glory and self-love to purchase the praise and popular applause of the world, as Hypocrites do.

3. From fear of public shame and disreputation, lest he be censured of his neighbors for a very churlish merciless man, one of great lands, revenues, and possessions, but a covetous earth-worm, and a starver or murderer of the poor, by his unconscionable, cruel, and uncharitable dealings.

4. From an human and natural pity and compassion upon some remarkable spectacle of woe and misery, which cannot but work sometimes upon the most obdurate heart.

5. From a sinister respect unto the person of the poor: As when a man singles out the objects of his mercy, this kins-man or that work-man, because these will be the trumpeters of his liberality, blaze abroad his Alms-deeds, and procure him some respect, glory, and reputation in the world.

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

Now the true saving grace of Charity, which is a ray of the Divine Majesty, a pure beam of the Sun of righteousness, is firmly grounded on the dear love of God revealed in the face of Jesus Christ to every truly humble and broken-hearted sinner, it warms the Christians heart with a Heavenly and holy heat of impartial affection towards all the naked and needy members of Christ: It teacheth him to hate father and mother in case they be Remoraes and pull-backs from Heaven, to cleave close unto the flock of God's faithful Saints and Servants to relieve them, love them, live and die with them. This is Charity indeed.

2. That all kinds of givers 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 entitleth him: he must be holy and beloved, and one of the blessed of the Father, as Christ calleth all the merciful at the last day. Therefore those men's external works of Mercy and Alms-deeds can never find acceptance with God, who

1. Either lie wittingly and willfully in those reigning iniquities which are clean contrary and repugnant to true Charity as envy, pride, malice, unquenchable desire of revenge, implacable hatred, contention, &c. Charity can never take up her lodging in the heart till these devils be dispossessed, these captain and domineering abominations be dethroned, captivated, and cast out of doors.

2. Or wallow and persevere in such hellish courses and cursed practices as are quite opposite to the life of Charity, as usury, extortion, bribery, unconscionable and cruel dealing, secret undermining, circumvention, and political over-reaching of the simple and unsuspicious brethren, or in other gross and notorious sinfulness, drunkenness, adultery, gluttony, or the like: Charity that Lady and royal Queen of Graces scorns the company of such feinds of hell, and is ever waited on with these undefiled and heavenly hand-maids, with meekness, humility, brotherly kindness, patience, sobriety, and the like train of sweet and amiable creatures of the holy Ghost. She rejoiceth not (saith the Apostle) in iniquity, but only in the truth: She suffers not a man to make a sport of sin, to boast, glory, and impudently to triumph in the contrivances and public executions of foul enormities, and execrable villainies, 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 gracious cheerfulness and delectation in the inner man to walk in the paths of piety, and narrow ways of God's Commandments. The Patrons of riot and excess, the great maintainers of hospitality and strong supporters of intemperance, and the conventicles of goodfellowship, may perchance relieve a multitude of lawless vagabonds, lazy beggars and idle droanes at their doors, yet for all this, these their public demonstrations of bountifulness, are but vanishing flashes, and false fires, not the real expressions of a Charitable heart.

And here thirdly, let me discover a fearful deceit, whereby not only living but dying men grossly delude themselves, and the less 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 honor, and vast mountains of wealth, by most ungodly and unjustifiable courses, and when pale death knocks at the doors of their stately Palaces, and summons them to take their last farewell of the world, and to hold up their hands at the bar of God's Justice, then they begin to put on some charitable thoughts and late resolution, to give some small legacy to the poor at their death, which they most basely stole from them all their life long. This is not the best charity to give a thing when a man can keep it no longer, and like a fatted swine to feed those being dead, which in his life time he grunted at, reviled, scorned, and contemned. Many never feed the poor with their bread, till they feed the worms 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 worms, and could they yet longer have enjoied and locked up fast their earthly dross in their coffers, they would still (it is to be feared) have coozend and starved their poor Christian brethren.

Let the men of this world then, slaves of lust, masters of sinful pastimes and pleasures idolizers of dirt and clay, carnal, 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 mere body of sin or chaos of filth and corruption, they cannot perform any one duty in a right manner that may be savingly acceptable to the Lord: All their best actions, even their fastings, almsdeeds, sacrificing unto God, &c. have the nature of sin, and some intrinsical pravitie in them (according to the general confession of our Church of England) and therefore they stink in the nostrils of the Almighty, and are very odious and loathsome unto him.

2. They are naked and destitute of the Spirit of Sanctification, and the grace of unfeigned and justifing faith, which should mortify the deeds of the flesh, purify the heart, incorporate them into Christ, and carry them through this present world with spiritual wisdom, and an unblameable conversation. Now having not the Spirit of God, they are none of Christ's flock, they cannot challenge any of his promises, nor lay any claim to his Kingdom, and Inheritance, and wanting the grace of saving faith, they can never do anything which God will accept or reward: for without faith, it is impossible to please him.

3. That as long as they continue such workers of vanity, and artificers of sin, God doth detest, loath, nay hate them; he cannot endure that they should take his Word into their mouths, that they should tread his Courts, or intrude into his Assemblies and Congregations: Their prayers and sacrifices are so far from acceptation, that they are an abomination unto him. He nothing values but disregardeth and rejects all their good works and Alms-deeds as the fruitless leaves of barren fig trees, for '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 heathenish 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 licentiousness and lewdness with a few rotten rags of heartless alms-deeds. For the hypocritical Scribes and Pharisees could give alms as liberally as any, and yet they were the cruellest pack of blood-thirsty Hell-hounds that with open mouth, and implacable rage did hunt and pursue the blessed Messiah and Savior of the world. A bloody Joab, a proud Abner, an envious, malicious, and persecuting Saul could dedicate something 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, one saith, no man can be merciful to another, who by a wicked life is merciless to himself. Charity begins at home first, and therefore how can he be good to another that is an enemy to himself, or love his neighbor, that cannot love himself: And further the same Author goes on and assures us, that if any willingly wallow and continue in his sins, none of his evil deeds can be pardoned and expiated by his Alms.

Another saith,

He that will give alms in due order must begin at home, and first serve himself, for saith the same

Therefore if thou wouldest reap true comfort to thy soul from thy bounty and liberality, labor earnestly to reform thy ways, to mortify the earthly members, to strangle thy corruptions, to abound in the work of the Lord, and to furnish thyself with the rich confluence of all supernatural and saving graces of the Holy Ghost, be merciful with Job, but a just man also, a fearer of God, and an eschewer of evil: Be full of compassion with Barnabas the son of consolation, and be also as full of piety and devotion: with blessed Zacchaeus be charitable to the poor, but withal prove thyself to be a true child of Abraham, and if any way injurious, be likewise with him a maker of restitution. Refresh with Philemon the bowels of the Saints, but withal thou must be a ^m believer in Christ, and a lover of the Saints, else tis but in vain to glory in thy liberality.

Therefore such as willfully persist and contumaciously run on in the ways of their own hearts, and securely nuzzell themselves in their uncleanness, and filt hie abominations, are in a most deplored and miserable state and condition. If they give no Alms at all, nor here show any mercy, then they are sure to find no mercy 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 be done will you say, or what course may be taken for the prevention of this misery. I know no better advise than that of S. Peter, Repent and be converted, that thy sins may bablotted out. Leave off bearing arms any longer against the Majesty of Heaven: cast down thyself humbly at Christ's feet, consecrate and resign thyself, soul and body wholly to his mercy, and to the obedience of his Will, resolve hereafter to walk in his narrow ways and unbeaten paths, follow the directions of his Word, and willingly submit unto his Spiritual government, and then Give in the Name of Christ, and look for a blessed acceptance.

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

ALL men naturally as they descend from the loins of Adam are of an earthy, lumpish, and depraved constitution, very unapt, indisposed and insufficient for the performance of any heavenly business and religious good work, and together with the pestilent and hereditary contagion of original sin which is ever propagated to posterity, we receive also from the womb hard hearts, and congealed bowels towards the needy, naked, and penurious members of Christ Jesus.

Therefore to rouse up thy dead spirit, to animate and quicken thee to the performance of every good duty and charitable work, 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 seriously the weight and validity of them and address thyself effectually to this holy practice, and negotiation in the heavenly trade of Alms-giving, provide for thy soul in another world: Be zealous of good works.

CHAP. X. How to be prepared in affection to do good Works.

TO do any morally good Action, there must be (according to Aristotle and the Schoolmen) a concurrence of all requisite and necessary circumstances, and there be five adjuncts and marks set down by the Philosopher, according to which, we may take a true estimate of all moral actions. Among the rest, they must be done affectionately, willingly, and with a kind of delectation of the mind. So likewise in the performance of any religious Actions and good works, all these circumstances must be observed, they must be done in a right manner, to a right end, and with a ready and willing mind and affection: First, then we must be prepared in Affection, and then, Secondly, perform in Action.

To be 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: we must lay to heart and obediently stoop to the serious Precepts of God the Father and our blessed Savior, by considering the great Authority of the Commander, the necessity of the Duty, the Benefits, Honor, and Utilitie, which will accrue unto us by the faithful discharge thereof, and the great dishonor we shall do unto God, and the shame and unavoidable confusion, and disgrace we shall bring unto our own selves, if we willfully contemn and omit so gracious and honorable a practice: We must value and prize the exercise of this grace of love, before the constant performance of all other moral duties: for this is the bond of perfection, and the fulfilling of the Law, as the Apostle calls it. We must repose and without staggering fasten our faith and confidence on those immutable and everlasting promises which God hath made unto all merciful and charitable minded men: for if we trust in him, we shall certainly be ever doing good, and if we seriously meditate on those many most sweet and gracious promises mentioned before, and persuade our selv's that he is Al-sufficient, and the God of Truth, that can and will perform what he hath spoken, we cannot choose but be ready and willing to do good works. If we take God on his own Word, believe and set to our seal that he is true, how is it possible we should ever shut up our hearts, or withdraw our hands from relieving the poor? We do easily credit great men for great matters without Bill or Bond, and willingly depend upon their sufficiency and fidelity, and shall we not much more securely rest on God's promises, who hath not only 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 Bills to show, their Words under unquestionable Hand-writing. What, shall we put more confidence in a worm, in the arm of flesh, in the sons of men, who are but grass, and whose breath is in their nostrils, than in the All Sufficient and Eternal God, who never fails nor forsakes those that put their trust in him? There is no man, I know, but conceives so good an opinion of himself, that he will boldly protest that he doth believe in God, and will be ready to spit in his face that should tell him the contrary: Thou dost well to believe, but dost thou hoard up thy wealth for thyself, and thy posterity only, cark and care for future times immoderately, never think on the poor brethren, to relieve or sustain them? Do they beg or would they borrow of thee, and dost thou give them good words only, and tell them that thou canst not spare them that they desire, because thou thyself mayest lack before thou diest, if thou shouldest be so free hearted? This certainly argues much infidelity and Atheism •• thee, and an independency upon the Lord. Therefore, though thou sayest that thou believest, yet I will believe that thou dost but only say so; thou art but in a dream, and deludest thy poor soul with a mere fancy, and moral conjecture, and as far as in thee lieth, thou makest God a liar, because thou dost not unfeynedly believe this promise That the merciful shall never lack. To woo then thy affection, and to win thy heart unto this profitable trade of Almesgiving, thou must have this belief and persuasion, that laying out to the poor, and laying aside for good uses, is the fairest way to thrive, and to fare well in the world: Therefore it is compared to londing, hereby noting unto us a certain repayment; to treasuring up, which is the best way to enrich us; to sowing, which betokeneth that we shall have a fruitful Harvest. He that soweth bountifully (saith the Apostle) shall reap bountifully, and in what abundant measure we give unto others, accordingly it shall be given unto us again, good measure, pressed down, shaken together, and running over. Hope of gain, makes the Merchant willing to venture his goods on the Seas; and hope of increase and unlawful lucre, makes the Usurer willing to lend out his rusty and worm-eaten treasure, and why should not we be as forward and willing to lend unto the Lord, and to sow our seed on the backs or in the bellies of the poor, sythence we shall receive back not ten for a hundred, but a hundred for ten, and reap a thousand fold, even immortality it self, and Life everlasting forever and ever, in the World to come.

'It is no such easy matter (as men may think it) to be affectionately charitable: till we can say as Job could, Did not I weep for him that was in trouble, was not my soul grieved for the poor? We are not feelingly affected with the miseries of our brethren, nor insensible enough of their doleful state and condition. There is indeed, a human pity, and natural compassion, which a Heathen man cannot put off sometimes, and upon some occasions, but the tenderheartednesse, and charitable affection we here speak of, is not natural, but a Celestial habit, a Creature of the holy Ghost: And therefore we must labor to put on this Grace by using these prescribed means. First, By praying frequently and fervently unto God, that he would be pleased to plant the noble grace of Charity in our hearts, to warm our souls with the Holy heat of brotherly love, and a tender sensibleness of the wants and distresses of the poor. Charity and tender-heartedness, and the rest of those rare and precious Jewels are all, we know the gifts of God, and locked up fast in his Heavenly closset, Now prayer is the key, and will open the lock to fetch them out, if there be the hand of Faith to turn it. Therefore pray we must, or no hope of getting Charity. But what man almost minds this Grace in his prayers and requests unto God. Give me leave to ask thee Reader, didst thou ever beg 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 thyself a while and call thyself to remembrance, if not, Oh then besiege Christ's mercy-Seat with redoubled supplications, and never leave, though thou turnest thy knees into horns, till thou hast importuned and obtained some sparks, some degrees of that virtue, which will enrich thee everlastingly. Secondly, by applying home to ourselves others miseries, from the apprehension of our own accidentarie wants, and extremities, which sometimes may unawares and unexpectedly befall us. As for instance, when we accidentally chance to be from home abroad in the fields without harbor, to lie occasionally upon some hard bed, to feel cold, hunger, thirst, &c. to which the richest are sometimes as obnoxious, as the beggar; then we should make a good construction of these evil occurrence, and take occasion thereby to consider on the like cases and extremities of those who are continually almost pinched with cold and hunger and nakedness: And so we should learn by our own experiences, to sympathize with them and to commiserate their necessities. Remember saith the Apostle, them that are in Bonds, as bound with them, and them which suffer adversity, as being yourselves also in the body: When we hear 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 own, and never think upon the glorious Martyrs of Jesus Christ, but with a present admiration of God's great goodness and forbearance towards us, who, when as some of his dearest servants have swim in bloody Coffins, others ride in Coches of fire to Heaven, hath yet suffered us to go thither as it were on our feather beds. This seasonable application of afflicted Josephs wrongs and miseries to our own persons, certainly is that which God requires, and may be a good motive to work us to compassion. This was it that drew tears from Jobs eyes in the Sunshine of prosperity, and made Nehemiah a man of Eminencie and Honor to weep, mourn, fast and pray, for the afflictions of Jerusalem, and to make all possible means to the great Persian king to comfort his afflicted brethren in Judea. Thirdly, by considering our nearness and proximitie to them, our union and communion with them, as they are either the sons and daughters of the first Adam, and so they be our bone and flesh, and fellow brethren: or as they live in the same Domioion under the same King, and so they be our fellow-subjects or fellow-Citizens; or as they be the Peculiar flock, and Heavenly offspring of the second Adam, and so they be our fellow-members. These be good means to kindle in us charitable affections towards them, and to move us to put on bowels of mercy. But none of these things will serve the turn, if we do not remove one main obstacle and impediment, and that is covetousness, that cursed root and fountain of much mischief and villainy. 'It is a most pestilent, abhorred, zeal-deading and soul-murthering sin, it infatuates and bewitcheth the soul, captivates the will, distracts the affections, hardeneth the heart, and turneth it into a piece of Earth and clay, and maketh it altogether as insensible of another man's misery, as a hardened flint. Therefore if ever we will be prepared in affection to do works of mercy, we must destroy this Dagon, tumble down this idol out of the temples of our souls, we must make Mammon our slave and servant, and not be the servant of Mammon. Now the best way to be rid of this foul Feinde, and impoysoner of all goodness, is to make God our portion as David did. And this we do when we make him our only refuge and Asylum, desire nothing but him, seek nothing but him, find all joy and contentment in his mercy, glory, and goodness, rest in his All-sufficiency, depend upon his Promises, and adhere unto him only in all conditions whatsoever. Now we can no way better evidence that we wholly rely on the Lord, and make him our portion, then by keeping his Words, by observing his Precepts, and more specially by our liberal contributions to his naked and needy members.

CHAP. XI How to be always ready and prepared in Action to do good works of Mercy.

AS no action whether moral, civil, or religious can be accounted virtuous, without a concurring readiness and willingness of the mind: So no affection is sound or well grounded, if it doth not break forth and manifest it self in Action. Non satis est, (saith one) Benevelle, sed etiam been facere ex bona voluntate, &c. Now the Apostle instructeth us in a ready way how we may be ever prepared at all times upon all occasions, actually to contribute to any good work, and this is by weekly laying aside so me portion of our wealth more or less according as God shall prosper us. And to incite and persuade us 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 authority and command in this, 1 Cor. 16. 2. It being a point so evident and undeniable, that Saint Paul annexed only one reason here, though in the 2 Cor. 9. 5. 7. he alledgeth more, for the clearing and ratifying of it, supposing there could be none found so transcendently proud, stubborn, and inflexible, none so merciless, frozen-hearted, and uncharitable, but would humbly stoop to so Divine a precept, and Charitable practice.

2. It is a treasuring up unto God, for so the word is in the original 〈 in non-Latin alphabet 〉 , which by holy practice our Almighty Creator doth both command, and expect from, and accept at our hands. Our souls and bodies he freely gave us, and being lost, and forfeited to the Devil by Adams disobedience, he again redeemed them, with both these therefore must we glorify him, and he gave us our goods too, and therefore with them also must we honor him, we must use them for, and refer them to his only 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 myrrh. Did those Magi, the first fruits and preludes of the Gentiles unto God, without any Apostolical direction, or written precept, provide: treasure for Christ, and shall not we who have both precept, example, and direction for it out of God's holy book, provide treasures also, out of which we may offer unto our Savior gifts, silver, and gold, when good opportunity shall be offered in his afflicted members.

3. It is a preparation to lend unto the Lord, as by laying up in thy coffer bags of gold and silver thou dost prepare (if an usurer most unlawfully) to lend to thy neighbors, friends, or acquaintance: so by separation of some part of thy wealth for good and charitable uses, thou dost provide to lend unto the Lord. When thou hast separated it and laid it aside, tis the Lord's I confess, but not yet actually, and really lent: when God shall send some poor and distressed members of his unto thee, and thou either feed, clothe, or any other way refresh them, with thy sanctified and consecrated riches, then thou mayest be said to lend unto the Lord. This duty here, is only a preparing to lend unto him.

4. It is a strong witness and infallible Testimony of thy charitable soul, whereby God makes experiment and full trial of thy tender-heartedness, love, pity, and compassion: the hoarding and laying up of all thy other substance may serve to bear witness against thee of thy earthliness, carking, and worldly-mindedness, but this laying aside will bear witness for thee, of thy readiness to show 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 God's glory & their neighbors good, which is the duty of a liberal man. Isaiah. 32. 8. For that which they have consecrated to good uses, is now no longer their own, either jure proprietatis, or jure usus, and therefore they desire 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 opportunity to part from it, and to bestow it freely and cheerfully in charitable works. Thou art by nature covetous, and an earth-worm, impotent, unwilling, dull, and slow to good works, use then this duty here prescribed, as a spurr to quicken, animate, and prick thee forward.

6. By the practice of this duty, a man excerciseth privately before God his obedience, his faith, and charity, and suffers not his charitable intentions to be lost, nor his purpose to do good to come to nothing: but by the frequent, and constant performance of this Christian duty of laying aside weekly, he fructifies and thrives in goodness, goeth on and grows 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 heat of this fervent grace of charity doth enlive, as it were the stupid soul of a Christian, revive the other infused graces and supernatural habits, and keep them in perpetual action. For as the upper wheel in a jacke, by its moving makes all the under wheels to stir also in a circular motion. so the exercising and agitation of this supreme and most noble grace of charity, sets a working all inferior graces, as faith, hope, patience, humility &c. and suffers them not to ware faint, dull, weak and impotent.

7. This is an excellent way to make trial of a man's own 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 poor, & thou be a churlish Nabal, covetous, cruel, and frozen-hearted, then out of a stubborn and proud resolution thou wilt snuff and fret, and kick against this duty: but if merciful, loving, and out of a fellow-feeling affection, sensible of the temporal wants and necessities of thy Christian brethren thou wilt willingly and thankfully embrace and entertain the very first motions of so convenient and necessary a direction, to become ready to any good work.

8. It is a pious and wise training up of thy soul in the most gainful art of alms-giving: for so tis called by Saint Chrysostom Eleemosina est ars quaestuosissima, a saying most gracious, true, and undeniable: for although all God's graces shall be wonderfully and unspeakeably rewarded, yet charity at the day of judgment shall in the first place be accepted, and crowned with the greatest honor. Mat. 25. 34. 35. &c.

9. Laying aside before hand, prevents all grudging and covetousness. 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 covetousness. By nature all men are Eagleclawed, close-fisted, earthlyminded, and hard-hearted, and the insatiable canker-worm of covetousness, eats into, and gnaws upon the hearts of most men, and therefore content not thyself only with thy good intentions, and perhaps thy conceited ability upon good occasion to do works of mercy, but put in present practice this duty here prescribed to further thy intentions, and to prevent all future covetousness, least a present covetousness seize upon thy soul, and so prevent thy future charitablenesse. Qui non est hodie, cras minus aptus erit: He that is not fit for works of mercy today will be more unfit tomorrow.

10. It is a clear evidence of bountifulness and liberality. 2. Cor. 9. 5. 7. for he that thus layeth up aforehand, doth it not as one compelled or enforced either by necessity, law, or importunity, but most freely, lovingly and bountifully, being moved, and induced thereunto only out of true desire to do good readily out of a fore-consideration of his duty, and out of a tender-hearted, and pitiful disposition, and fellow-feeling affection, which he generally beareth to all the penurious and afflicted Saints of God in the church militant, that may need his help. A Nabal, a Dives, a most merciless churl, or earth-worm may perchance sometimes communicate & distribute to the necessities and miseries of poor & distressed people (it being pumped out of them, and they in a sort compelled, and strongly enforced thereunto, either by much importunity, or course of law, or some other necessity, or else peradventure moved thereunto out of the bowels of mere natural compassion, but without charity which flows from the true love of God in Christ) but none, but good Christians endued 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 poor, after this prescribed method, are neither munera hamata nor lapidosa, not hardly extorted by importunate supplication, neither is there anything expected back again, but only the hearty prayers of the poor brethren.

11. It makes men give with cheerfulness, 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 easily, freely, insensibly, and hast intended in laying it apart to bestow most charitably, as soon as a good occasion is offered to show thy bounty.

12. It makes a certain stock for the Poor, whereas that great abundance, which otherwise thou hast lying by thee is not so properly theirs, but in suspense only, adplacitum, as thou pleasest, perhaps theirs as the humor may take thee, perhaps not, for thy deceiveable heart may be 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 practiced 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 convenient and commodious way to put in practice our liberality.

14. This kind of preparing to give, is sincere & secret without all hypocrisy, irrespective 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 need, and for any pious use.

15. We ought not to be less provident in this heavenly trade of alms-giving, then worldly & carnal men are in their ordinary courses of trading: but they for the most part are careful to provide aforehand something to lie by them in store, that they may lay it out commodiously when good opportunity shall be offered. Therefore ought we also in a case far more necessary, and profitable to lay aside something aforehand, that we may be both ready and able to contribute to the distresses & necessities of God's poor people, when we shall meet with or find 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 Sum. As for instance, suppose 120 men lay aside but two pence a piece weekly each one severally, in a year the total will be in computation fifty two pounds, the which this way may be almost insensibly gathered together to be employed to charitable and pious uses. Or let us suppose a hundred wealthy persons should lay aside twelve pence a piece weekly (as easily they might) in one year the total sum will be 260 pounds, or let us imagine a thousand citizens should lay aside but a groat a piece weekly, in one year it will amount to the sum of 866 ^l 13 ^s 4 ^d , what will great sums laid out, 12 ^d , 2s, ten groats, a crown weekly come to, which wealthy men may do, it would amount to thousands in a year, by which many good works might easily be performed with joy and rejoicing.

The Apostle prescribes no certainty what must be laid aside, but let every man do saith he, as God hath prospered him. All must lay aside, the rich more, the poor less, everyone somewhat except such as are extremely poor & needy and sunk down to the very lowest degree of misery.

Let no man object, that this is but [Ob.] a superfluous duty in these days, and in this kingdom, wherein the needy and distressed are cared for by statute laws and political government. [Ans.]

First of all I answer, as in part, I have said before, that the law takes order for such only as are ready to perish, and extremely miserable. Secondly, it is one thing for the law to impose, and another thing to have the same duly executed. Do not many live miserably for all the law? Thirdly, it is most evident that the general relieving of the poor in every parish, according to the intention and institution of the law is an act of Charity: but because most men are rated & necessitated to contribute according to their abilities, oftentimes against their wills it is no charity in them. For very few do give this way to the poor freely and cheerfully: Give indeed they do, but most men in this case unloose their purse strings, as school boys do their points to be whipt, judge you how willingly and cheerfully. Lastly the public & ordinary contributions of the parish are not sufficient to supply the private necessities of all, pauper ubique jacet, everywhere almost may a man charitablyminded find many occasions and fit objects of charity.

There is no rich man, I dare say, but may soon find a poor neighbor towards whom he 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 pity and compassion, besides those whom the law takes no order for: we shall fully handle this point, when we come to speak concerning the object of charity.

CHAP. XII. Of what we must give.

ALL actions (as you have heard) must be well circumstantiated, clothed with all requisite adjuncts and properties, or else they can never be either morally or religiously good. Therefore we must look unto the matter of our bounty and liberality, that it be our own goods lawfully given, not unjustly extorted from any by usutious and wrongful dealings. As we would be accounted merciful, so should we be found just; and the Prophet tells us, that the Lord first requires us to do justly, then next to show mercy. Job warmed the poor with the fleece of his, own flock, so 〈…〉 must 〈…〉 tuum, saith Isaiah thy bread to the hungry, de propria facultate saith Augustine, & •• stis labor • bus. Now that it may be called properly our own, wherein we have a true right and interest, which we may dispose of as we please, which 〈…〉 do cu • ty by lawful means, by inheritance, just purchase, free gift, honest labor, or have gotten by an ordinary and conscionable course of trading.

If then the wealth which we have formerly horded up and and now enjoy were stolen, or unjustly gotten any way, as by violence, craft, fraud, deceit, by cunning, over-reaching, lying, forswearing, oppression, bribery extortion, forged cav • lation, by unequal balance, false weights, deceitful measures: If we have enriched ourselves by detaining and with-holding that which we have found and others lost, or what was committed to our trust, custody, and improvement in the behalf of others, or what we have borrowed with a resolution not to repay it, or what we have gotten by overvaluing our own, and undervaluing our neighbors goods, by gaining advantageously through the simplicity and ignorance of unsuspicious and plain-dealing Christians, by prevarication and mere tricks of Law, by * usury and unchristian exaction from the poor, or by any other sinful and evil way, such unrighteous treasures and ill gotten goods may not be the matter of our charity and beneficence, but they must be restored again 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. Good uses cannot justify things unjustly gotten, neither can the intention of a good end take away the pravitie of an evil action: the defect of one circumstance may mar a good work, but there must be a concurrence of all to make it virtuous and good. Pliny that loud trumpeter of Trajans praises, though a heathen man, yet could tell his Emperor, that the poor were not to be fed like wild beasts with blood, spoil, and rapine, and that, which was to be given to them, ought not to be taken away from any others. Selymus the grand-signeour, that unnatural murderer, and bloody butcher of his own father, may be a witness to induce and strengthen this truth, for when he was solicited and persuaded to bestow some of that in charitable works, which was unjustly gotten from others, he made answer, that ill gotten goods were to be restored and not to be employed and laid out upon holy and pious uses. Hence was it that Zacchaeus resolved to make restitution of that which he had by false accusation taken away from any man, that so he might be sure to give of that which was his own unto the poor.

What we give must be that which God blesseth and prospereth, now tis not God but the Devil that doth further men in their wicked ways of getting, and in their unconscionable and unjustifiable courses: What we lend unto the Lord must be by us lawfully gotten, by honest ways and means, I may not make one glad with my bountifulness and liberality, and another to grieve through my extreme oppression, secret cozenage, and more unobserved the every. Non est putinda cleemosyn • , s • pauperibus dispensetur, quod ex illicitis rebus acquiritur. Our alms must not only be a work of mercy, but of righteousness, as may be concluded from the native signification of the word in the original tongue according to which it is called righteousness. Therefore all depopulating inclosers, and hardhearted Land-lords, that pull down houses and set up hedges, unpeople towns, and create beggars, that increase their revenues, or support their pompous state, by racking of rents, intolerable fines, horrible oppressions, unreasonable forfeitures and exactions, are never to be reputed truly charitable and bountiful men: well may they make a fair show; feast their Tennants once a year, flatter themselves, and delude others with their vain-glorious hospitality, which they maintain with their poor neighbors labors, much rapine and cruelty: but in the sight of God all their outward expressions and bounty and liberality will prove but abominable Sacrifices. Secondly, all symonists and sacrilegious persons who either sell Spiritual livings, rob God of his Dues, and the Church of their Tithes, or live only upon impropriate Parsonages, the truly intended maintenance of the Ministers at the first, are to be accounted merciless and uncharitable men, for they can never by their seeming hospitality, or frequent Alms-deeds reconcile themselves to the offended Jehovah, and wipe away their spiritual blood guiltiness before the Lord. Thirdly, all such who by willful ignorance, stupid carelessness, suffer their rotten and unhappy flock to feed in impure and hurtful pastures, to walk in their own ways and crooked courses while they themselves in the mean time, but spend their lives & livings in pride, idleness, pleasures, goodfellowship, &c. are to be reputed most cruel, merciless, and bloody butchers of men's souls: well may they stop the foolish people's mouths with a few courteous complements, and a fair outward show, but they shall never bear away the name of right, liberal, and charitable men: for is it hot a poor piece of love and charity to feed men's carcasses with a little earthly and vanishing nutriment, and to starve their poor fowls which are spiritual and immortal substances. Thus as evil gotten goods are no good matter for works of Charity, so are they as ill a foundation for works of Piety; there is no possibility 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 the price of a dog are an abomination unto him: and he that 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 Alms.

YOu have heard before that give we must, and of that only which is our own, we must not rob Peter to clothe Paul; our next inquisition shall be into the right manner of giving, and of distributing to the poor: In all our Alms-deeds, and liberal contributions we must observe these rules: We must give,

1. Compassionately, with bowels of mercy and out of a fellow-feeling Sympathie and sensibleness of others miseries: Thus was the good Samaritan affected, towards the unhappy traveler that fell among theev's: when he saw him he had compassion on him: Holy Job was likewise of the same tender and melting disposition, & Heavenly constitution, he was grieved for the poor, and wept for those that were in trouble; We must have open bowels as well as open hands, and we must draw out our souls (as the Prophet speaketh) as well as our purses to the hungry and afflicted soul.

2. Heartily, according to the previous purpose and resolution of our souls, in sincerity and simplicity of heart, not in hypocrisy, or vain glory, thereby to merit or purchase Heaven (as some Papists do) not in deceit and policy to engage others to us, and to enrich ourselves, as some worldlings do; for (saith Saint Jerome) This would not be a free giving, but rather a hunting, hawking and fishing to catch with net, hook, and line: We must not give to the poor with condition or expectation of their work and industry back again; this were hard dealing indeed to bestow something on their bellies, and to wring it out again at their brows, to feed the poor Christians as Carriers do their horses, who give them a free allowance of Provender, only to make them the more able and strong to labor, and fitter for their own uses.

3. Considerately: Here I mean not so much a worldly consideration of our own estates, families, dependants, &c. These carnal thoughts and conceits must in comparison be laid aside, but a Christian consideration, and laying to heart our neighbors wants and miseries: we must not disregard or pass lightly over the necessities of our brethren, but pry into their conditions, and watch over them with much eye-fullness and thought-fullness knowing it to be a most barbarous and inhumane part for any that bears the face of a man, or title of a Christian, to suffer Christ's members to perish and pine away through cursed neglect and careless inconsiderateness.

4. Humbly, not with a lofty look, imperious, and supercilious countenance, but with a lowly spirit, and humble deportment; when I look upon a memberlesse Cripple, or blind Bartimaeus, or ulcerous Lazarus, I must not undervalue him, but esteem him as my brother, and consider thus with myself; he is but a beggar of me, as I am a beggar of God, the Lord hath made him poor, and a fit object for my mercy, and the same God hath made me rich, and a fit instrument to succor his misery. Now if I should disdainfully and proudly stop my ears, and shut my eyes against this my brother in his calamity, well and justly might I expect a sudden deprivation of my temporal possessions, and so I might worthily become as indigent and helpless, as the poorest soul that wandereth in the streets.

5. Willingly, (according to the Apostles exhortation) charge the rich, that they be willing to communicate: we must give without grudging or discontentment, without any secret grief or reluctance, for God accepteth and respecteth a willing mind, and he nothing valueth that alms which is violently squeazed and pumpt out of us by necessity, or the power of authority, or with much a do wrung from us, by much clamorousnesse and importunity.

6. Readily, put them in mind (saith Saint Paul to Titus ) to be ready to every good work. Delayes and procrastinations in these cases are ever odious, and very dangerous. Say not (saith Solomon) unto thy neighbor go, and come again, and tomorrow 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 wears out, or else mars the goodness of the action: for being so late performed, it disgraceth thy benevolence, and almost frustrates the poor of their hopes and expectations. Qui sic moratur, (saith a learned man) proximus est neganti: There is no great difference between a causeless delay, and a flat denial, between a tedious lingering, and a present repulse. There were some Roman nobles (as Pliny reports) who hunted after an undeserved commendation by the difficulty of their good turns and falsely imagined that the honors would be the more welcome to the receivers, if the Supplicants through frequent delays and tedicusnesse were driven unto despair of obtaining them. This was but the practice of some Heathens: Christians must learn a better lesson, and know, that celerity 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; he prevents us with his blessings of goodness, so should we like the inhabitants of Tema prevent the thirsty with water, and the hungry with bread: or as Machii Barzillai and others made speedy provision for David and his followers when they knew them in distress: so should we be quick and nimble upon all good occasions to relieve the poor saints and servants of God in their afflictions and perplexities, for a benefit or good turn the swifter it comes, the sweeter it tastes: consider how any light motion or small entreaty can move too many to waste their time and monies in Inns, Taverns, Alehouses, and such Seminaries of Satan, and nurceries of uncleanness, in gaming, bowling, carding, dicing, tabling, and such other fugitive pastimes, you shall see them ready enough to follow such forbidden courses, and to rush very hastily upon such intolerably abused recreations; Oh why then should not we be as propense and ready to relieve the poor, serve God, and save our own souls. Remember that one sentence of Solomon to facilitate thy liberality: Deferring and putting off maketh the heart sick, but the desire accomplished is sweet to the soul.

7. Chearefully: Let him that showeth mercy, do it with chearefullnesse and alacrity, for God loveth a cheerful giver.

8. Lovingly, and this we must express, first, by a meek and lowely countenance, which will sweeten the gift, and make way for its better acceptation, whereas a stern and sour look is an evidence of a covetous and hardened heart, and as a scarcrow to drive away the poor out of a man's presence. Even as the nurses sour face demonstrates that she is pained in giving the child suck of her breasts; so an austere and frowning face, sufficiently argueth that the heart is pained and grieved in giving to the poor: Wherefore in our actual distributions let us labor to keep a clear and cheerful countenance, undarkned with any clouds of sadness, and discontentment, that so the poor man may see goodness and courtesy look out at our eyes, and thereby be encouraged to beg and expect some comfort from us. Thus Peter and John looked upon the cripple that lay at the gate of the Temple, which was called Beautiful, Act. 3. 4. 5. Secondly, we must testify and make it known that we give lovingly by our mild and gentle speeches: This was 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 alms and actual bounty is called in the original 〈 in non-Latin alphabet 〉 , as if it should be given ever with good words, a benediction or a blessing, as the word is sometimes translated, for indeed good words, very well become good works, and are as powerful to win the affections, to merit and oblige the receivers, as the gifts-themselves: wherefore let us remember to return, if not ever a charitable alms, yet a friendly answer: harsh and churlish speeches taste like wormwood to a hungry soul, and a few bad words may embitter and disweeten many good actions.

9. Liberally and bountifully, alms-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 poor and needy in the land: we must not give pinchingly and sparingly, as if it were a losing, not a lending to the Lord, but with a liberal heart and as bountiful a hand. Cornelius gave not only Alms, but much Alms: The poor widow all that she had, Zacchaeus half his goods, Barnabas sold all his possessions, and the Macedonians are highly commended for their great bounty and large contributions.

10. Seasonably, while we have so many motives to mercifulness, such means, materials, objects and occasions of charity we must be ready to show mercy: if we accept not of the good of opportunity, we may loose the opportunity of good: who knows whether he or the poor, shall live till tomorrow, whether his wealth shall continue, and his mountain abide immovable. If God in his displeasure blow upon a man's substance, it vanishes away in a moment, this he hath done heretofore, and is able and ready still to do so again, if thou shut up thy bowels of compassions from the poor, and hoardest up his blessings only for thy private profit, which he hath lent thee to dispose of for the supply and prevention of public miseries and necessities. The Samaritan did reach forth his helping hand to the wounded man, as soon as he saw him, he took the opportunity to succor him in his extremity; so should we without any demurs presently relieve our poor neighbors, when they stand in need of our bounty and liberality.

11. Impartially, we must do good unto all, friends or foes, neighbors, or aliens, grateful, or ungrateful, to these we must show mercy in case of true necessity, but above and before all, unto the household of faith, the flock of Christ, the redeemed and peculiar nation, those only happy ones of the earth: we are easily persuaded, to relieve those whom we love, but to love, to do good unto, to speak well of our enemies that hate us, this is hard and grievous to flesh and blood: but if we would be holden the Children of the most Highest we must be merciful as he is merciful, we 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 graceful to our Alms-deeds. This religious manner of giving, consisteth in these five things. First, to give with respect to God's commandment, 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 enjoin them, or else give not because he bids them, but because the poor beg of them. Secondly, to give with relation unto God's great mercy towards us, and hereby to testify our thankfulness unto him, as Zacchaeus did. Thirdly, in our contributions to have respect unto the maintenance and advancement of Christian religion, which teacheth us that we must visit the fatherless, and widows in their affliction. Fourthly, to aim at God's glory in these and all our other actions, we must do good works that others may see the light of them, and so glorify our Father which is in Heaven. Fifthly, to deliver our alms with a Christian admonition and exhortation unto piety, new obedience, equity, sobriety, &c. to encourage those whom we find already well-disposed, to seek their reformation who are refractorie and perverse in their courses: Thus shall we be double-Charitable, spiritually to their souls, and corporally to their bodies. There be many graceless wretches, who like beasts care only for their bellies (as if they had but sensitive souls only) and cannot endure that we should do them so much good as to instruct and chatechize them. These we must most pity, because their case is most lamentable, they are in a purgatory here already, and without unfeigned repentance their next step will be into hell. What a happy and glorious work would it be, if by our good words and charitable works, we could pull one such helpless soul out of his spiritual misery and thralldom, this were indeed a piece of superlative and transcendent charity.

13. And lastly, we must remember to give constantly, we must not pull back our shoulders from the yoke, nor grow wearyof well doing: in the morning we must sow our seed, and in the evening not pull back our hand from the rising of the Sun of our life, till the natural expiration and going down of the same. As long as there are poor to be relieved, and goods to be communicated, so long must we still exercise our bounty and liberality, for according to Christ's prediction, the poor we shall always have with us, as long as the world endureth, therefore no hope of any intermission, or cessation from showing mercy. As God is always helping us, so should we our helpless brethren, Job was addicted to works of mercy from his youth up, he never eat his morsels alone, but divided a portion to the fatherless and the widow. Among the primitive Christians there was a daily ministration to the wants and necessities of the poor, how then can we hope or desire to be ever exempted from the performance of this duty? A Christian must resemble the Sun in the firmament, ever shine, be ever full of the light of good works: And as the Sun if the sky be clear, seems most glorious and beautiful at his setting, so should God's faithful sons and servants be most resplendent in grace and goodness, and the works 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 everything there is a season, and a time to every purpose, and for every work under the heaven, and everything is beautiful only in its time, and therefore fit is it, that we should observe the signs 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 of our life, while we have a temporal being, the time of our wealth, while we have worldly abilities, is the only and best time to discharge our duties of charity, and to set ourselves to every good work: the righteous man (saith the Psalmist) is ever merciful, he never thinks it unfit or unseasonable to do good or show mercy: but we are more specially to give at these observable times.

1. Upon the Lord's day, according to the Apostles prescription and ordination, and that for the reasons before alleged.

2. When accidently we meet with seasonable occasions of bountifulness, as Peter and John did, and the good Samaritan, 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 so unworthy of themselves, of never so dogged disposition, and most abhorred conversation, we have incitement from a reverend divine, so to do. Upon point of perishing do good unto the common state of humanity, for in so doing, thou relievest not his notoriousness, but his nature.

3. When we hear where true need is, where Lazarus takes up his lodging, & now and then, we should visit the sick and distressed, that we might so take the better notice of their wants, and by our pitiful eyes be the sooner induced to commiserate and relieve them. Such merciful visiters are sure of a reward at the last day.

4. When the needy cry and call unto us for refreshment, and consolation, it is a fearful and dangerous thing to be a deaf adder either not to hear the charms of the word, or the pitiful clamours of the needy: who so stoppeth his ears (saith Solomon) at the cry of the poor, he also shall cry himself, but shall not be heard.

5. When we have reaped our corn, gathered in our harvest, and filled our store-houses with the plenty of God's earthly blessings.

6. When we have prosperously undertaken and finished some businesses in our callings, which the Lord hath blessed, and made gainful unto us, we do too often sacrifice to our own nets, and say secretly with ourselves by my own wit, and the strength of mine own arm, have I brought this and this to pass, 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. Therefore it gteatly concerns us to employ some part of that substance to his glory, which we so freely received from his hand of bounty and liberality.

7. When a great and a good man is made poor by the hand of God, and stands in need of some borrowed aid and assistance, to raise him up again, Jobs brethren and acquaintance did not only bemoan his case and dejected condition, & comfort him with good words only, but their compassion was real as well as verbal, they helped him with their hand, as well as pitied him with their hearts, every man gave him a piece of money and everyone an earering of gold.

8. Upon solemn days of public rejoicing and thanksgiving unto God for some memorable deliverance from eminent dangers, bloody persecutions, or any other grievous calamities. The Jews instituted the feast of Purim, as a day of gladness, exultation and thanksgiving for their happy deliverance from Haman's conspiracy, and on this day did they send portions one to another and gave gifts to the poor. And we of this kingdom have as great reason to celebrate and observe forever the fifth of November after the same manner in remembrance of that miraculous deliverance of our king and state, from that diabolical, infernal, hell-bred (I cannot give it names bad enough) machivilian popish gun-powder treason.

9. Upon days of fasting, and humiliation either private or public: our Savior Christ doth join fasting and prayer and alms together in precept, so must we join them together like Cornelius in practice. Accipiat esuriens Christus, quod jejunans minus accipit Christianus. we must at the least give so much unto the poor as we do spare, and otherwise would have spent in our own diet: that is but a covetous and a miserable fast, when men pinch their bellies 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 poor Christians with their alms and liberality, their pretended devotion is worth nothing.

10. When we receive the holy Sacraments and are invited to the Supper of the Lord, to strengthen and refresh our souls with that precious food, the body and blood of Christ, (me thinks) we should labor then to show ourselves merciful to others, when we hope to find God merciful unto ourselves at this time to give, was the; practice in the Apostles days, in the days of the ancient Fathers. It is the use in all reformed churches, at this day, and with many congregations in our Church.

12, When the Ministers of God upon good occasions & opportunities, exhort their hearers to some charitable good works. As it is a pastors duty to charge the rich to be merciful and ready to distribute: soe it is the people's part to practice as readily what they hear, and like the Macedonians and Corinthians to obey their teachers, and to submit unto their exhortations.

13. In times of dearth and scarcity: This was the practice of the primitive Christians, when Agabus had once foretold them of a great dearth that should be throughout all the world, presently the disciples of of Antioch, every man according to his ability determined to send relief 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 Rogers pinched his own belly that he might minister some refreshment unto those that were in extreme poverty, holy Bradford sold his chains, rings and Jewels in time of scarcity to relieve 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 men's steps, and reach forth their helping hands to support the poor, and needy in all times of dearth and scarcity. Let them take good Nehemiah for a pattern, he took 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 own allowance, that he might be the more liberal and bountiful to the poor people lately returned out of captivity. Some men take the advantage of such disasterous times, they then make their best market by receiving of pawns, buying livings and lands at a low rate, by horrible exactions, and cruel dealings, these play the canniballs, indeed, they lay more weight to their already intolerable burden of woe and misery, they afflict the afflicted, and instead of lifting them out of the ditch, they go about to cut their throats, and to rid them quickly out of their pain and misery. Lastly, we should be ready to give to the poor ( when our rates come to be paid ) without grudging, suit of law, or any manner of reluctance: as good not give at all as unwillingly and churlishly, when a pittance to the poor 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 Human laws and constitutions do ordain & command, that public rates be made in all parishes for the maintenance of the poor, and so hereby many are necessitated and enforced according to their known abilities to contribute something, who otherwise through their hard-heartedness would do just nothing at all; And although God likewise in works of piety, rated his people Israel, to be liberal in some cases, as ( viz. ) for the atonement of men's souls, for the maintenance of divine worship of the Levites and Priests, who served at the Altar, yet never was there such compulsive rules set down by God to be observed in works of Charity, either under the Law, or under the Gospel.

It is to hard a matter, and beyond the power and wisdom of any one man to proportionate other men's alms, to determine of the quantity and measure of their bounty and to prescribe any certain 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 men's estates are very different, so are the objects of Charity: As all are not alike rich, so neither are all alike poor; And again all Charitable actions and good works are not of like necessity; Therefore we will not presume to tie or oblige men's consciences to strict Canons in matters so different and undetermined. It will not be amiss nevertheless, to commend unto your considerations, such general directions as these.

1. We ought to give as we are able (according to the precept of our Savior CHRIST) Give (saith he) of that which you have, that is, (according to the Marginall translation) as you are able. This was the practice of the primitive Disciples, they resolved and determined to relieve the poor Saints after their power and abilities. Some have parted with much as Cornelius, some have given half of their estates as Zacchaeus did, and one S ^r Thomas Offley who gave half of his estate and two hundred pounds out of the other half, left unto his son, to be bestowed by his executors in charitable works: Some have sold all, and given all as Barnabas, the poor Widow and many others and some in our moderne times have given a tenth, we want not instances hereof, no not in these our present days: everyone is to give, as God shall move him, and according as he purposeth in his heart.

2. We must give as God hath prospered us. As he goeth before us, so must we follow after; our benevolence to others must be according to his benediction to ourselves, we must observe his hand towards us, and so proceed in our Charity towards our neighbors: our measure to others must be as he metes unto us, of his little we must give a little, of his abundance, a great deal: where much is given, much is expected and required again: 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 God's bountiful hand, there cannot be a more reasonable request, or a more easy way of retribution than this, to give according as God hath prospered us.

3. We must give in such a measure as our poor brethren's present necessities shall require, and we ourselves would in their cases expect from the hands of those that should be of our own now flourishing rank and station: do we must unto others, as we would others should do unto us: as therefore we would (were we in Lazarus his case) beg and require some crumbs of comfort from Dives his Table, so let us remember in our days of wealth and plenty to give the poor a taste of our dainties, a share of our abundance.

4. We must (without all controversy) give so much unto hungry and naked Christians, as we are well able, and willingly content to expend profusely in 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 clear and unquestionable, that no man of understanding and master of his own wits, except he be notoriously shameless, 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 God's portion, and starve the poor? Or that a nasty kennel of stinking Curres should be 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 coming to him, and after other complements betwixt them, desired to see his Hounds, after dinner carrying him into a room, where were many poor people relieved, telling him that these were the hounds wherewith he did hunt after the kingdom of heaven.

5. We must ever give soe much as may evidence and demonstrate, first, the power of religion, and our conscionable care to honor God with that substance which we have received from him. 2. The invisible pity, and melting compassion of our hearts towards the needy. 3. Our love and gratitude to God for the plentiful effusion and collation of his earthly blessings upon us. 4. Our trustiness and fidelity in the using, managing, and employment of those temporal talents which he lent us, to his glory and our neighbors good. 5. Our faith and steadfast reliance upon his promises, which he hath faithfully made unto all compassionate and charitably minded persons. 6. Our contempt and detestation of the world and the perishing pelf thereof, that our hearts are not nailed and inseparably glued to earth and earthly things. 7. Our propensitie and willingness to contribute according to our abilities, and our hope and expectation of that invaluable reward and recompense which is prepared for, and shall one day crown the heads of all those that by their mercifulness and brotherly kindness, have laid up a good foundation against the life to come, that they may hold on eternal life. Lastly, we must be so liberal in giving, that thence we may suck some joy and comfort unto our souls, which (if we be truly bountiful) we shall most certainly reap at God's hand, comfort in afflictions, comfort in sickness, comfort in the works and operations of our hands, comfort in the hope of God's blessing upon our children and posterity, comfort against enemies, comfort against death, when we shall rest from our labors, and our good works will follow us, lastly, unutterable comfort, and consolation against, and in the day of judgment,

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 concur to a good action, the end is the most prinpall and chiefly observable, this is a general rule, Exitus acta probat, the end tries the business; either makes or mars the action which is undertaken, wherefore before we set ourselves to any good work, we must specially look to the end, that it be answereable in goodness to all the precedent circumstances. For if we fail herein, let the whole action be carried never so fairly in the eyes of men, be clothed with never so goodly a show, 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 main ends which all truly religious Christians are to aim at, are such as these.

1. They set before their eyes principally that universal aim and ultimate end of all our actions and enterprises, God's glory, not their own private honor and reputation, as too too many do, who were never acquainted with a pure and undefiled religion, but ever mere strangers to the life of saving faith, and the power of true godliness.

2. They are open-handed to the poor, and bountiful sometimes to the utmost of their power, or beyond their abilities, to testify their sincere and unfeigned obedience unto the precepts of the Lord, whom, like blessed David, they set always before their eyes, and to whom they have ever respect in all their works. Worldly-minded men have never such an aim in any of their distributions, for how is it possible, that they should give unto the poor in testimony of their subjection and obedience unto God's will, whose whole life is nothing else but a perpetual rebellion and continual trade of sinning against his sacred Majesty?

3. Another scope, that they have in their alms-giving, is to oppose the malice of malignant 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 works, as well as by good words, and there is indeed, no better argument to stop the mouths of the enemies of the Gospel then this, to non-plus them by good works,

4. To provoke one another to love, and to good works, and by the heat and forwardness of their zeal to inflame others to the performance of the same actions, thus were the Macedonians incited and provoked by the practices of the Saints which dwelt in Achaia, and they likewise with the examples of the Macedonians, as we must not quench the spirit in ourselves, so must we, as far as in us lieth, be provokers, and enflamers of the hearts of others unto goodness, and not labor, as some do, to cast water upon the already dying sparks of zeal in some, by questioning the warrantableness of so unquestionable and Apostolical courses, There is no truth we know so happily innocent, as to maintain it self free from calumny and misinterpretation: but yet that laying aside weekly is an excellent preparative unto charity, no man can deny. And therefore if any assault & oppose this with their fleshly reasonings, and sophistical cavillations, a man may probably conjecture, that covetousness is the cause of this their hot contention, and I am persuaded their consciences do remonstrate and secretly tell them, that they are so liberal in their tongues, that they may spare their purses.

5. To supply the wants, refresh the bowels, and make glad the hearts of the poor, who by the experiment of their ministration, will glorify God for their professed subjection unto the Gospel of Christ, and return abundant thanksgiving unto his goodness for their liberal distributions unto them, and unto all men.

6. To exhilarate and rejoice the hearts of such faithful and laborious Ministers, who like S. Paul, with all possible industry and carefulness, endeavor to lead their flocks in the paths of righteousness, and to stir up their hearers unto charity and good works. 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 Philemon's, for whom they thank God, and cause others so to do. But some are so far from this pious resolution, Heavenly temper, and sanctified disposition, that like wicked wretches, they will be utterly averse from the practice of this Grace, upon set purpose only to cross, vex, 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 sin.

7. To testify to their consciences, and to give good satisfaction to their own souls, that they are not cozened with copper instead of pure gold, that their other graces are not counterfeit, but unfeigned, supernatural, and the true and undoubted work and gifts of the Holy Ghost. He that is hardly persuaded to the exercise of charity, hath just cause to fear, that he hath no sparks of saving grace, as yet resident and inhabiting within his iron sides; but if thou canst once make it evident unto thy own soul, that certainly thou bearest in thy bosom a melting and compassionate heart, that thou art furnished, and happily crowned with that perfect and royal grace: Why then, thou mayest without any fallacy conclude, that thy faith is unfeigned, thy heart pure, thy hope strong and unmovable, thy state and condition undoubtedly a state of salvation, for by this we know we are translated from death to life, because we love the brethren.

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

1. They differ in the causes, the actual contributions of the godly are derived and proceed ever from a pure heart, good conscience, saith unfeigned, and the secret and invisible operations of the spirit, all which the carnal and natural man wants, and (without God's great mercy) is never like to have.

2. They differ in the matter, for the one gives de proprio of that which is his own, which by his own industry and God's blessing he hath lawfully gotten or was by way of donation freely conferred and bestowed upon him: the other never regards how he comes by that he hath, whether Jure aut Injuria, by right or wrong, by hook or crook (as they say) he cares not so he may seem charitable in giving.

3. They differ in the manner of giving, the one doth it with a free heart, & cheerful spirit, liberally, readily, religiously, conscionably & constantly, &c. and that in any state and condition whatsoever, in his penury and mediocrity, as well as in his abundance and superfluity, ever to the utmost of his ability, and sometimes beyond his power in case of extremity, many times prevents the poor with his alms, communicateth to their necessities before he be importuned or solicited, yea, sometime before his own turn be served. But on the contrary, the covetous worldling is a very hold fast of his earthly treasures, he spares more then needeth, gives only in his plenty and abundance, seldom in his mediocrity, never in his poverty, distributes likewise but by starts, when the fit takes him, or when he is in such a good mood (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 he can keep his wealth no longer. The one helps and abates the disease at the first coming, the other suffers the miseries of the poor to rankle and grow incurable, and then at his death he thinks to provide a plaster, that will cure all his sins, and their maladies and soars.

5. There is a difference both in the quality, and quantity of the gift: the one gives bountifully, that which is good, wholesome, profitable, salutiferous, and fit for a rich man to give, and poor 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 friends, to aged, cripples, the laborious poor, all sorts of needy and distressed people, but more principally to those whom he knows to be pious and religious. But the worldling giveth eitherhand over head, to the sturdy rogue, as soon, as to the truly distressed Lazarus, or to such as have some relation unto, or dependence upon him, or either have, or shall, some way or other, work it out, and well deserve it: He no more respects the members of Christ, than the limbs of Satan, and though you may find him sometimes liberal to his friends, yet never so to his enemies.

Lastly, they differ in the end; The godly have ever in their eye God's Glory, and the advancement of true religiō, as you have heard before mentioned: but the unregenerate and carnal man's ends are only worldly, and fleshly; some hunt after popular applause, and reputation in the world, as Hypocrites do; some aim at merit, the expiation of the guilt of sin, meritorious acquisition of life everlasting, as the super-arrogant Papists do: the natural and unrenewed man never sets his eye upon the right end, and therefore no marvel, if he ever miss his mark, and give to no purpose.

CHAP. XVII. How to maintain good works.

ITs not enough to begin to do well, we must persevere, or else it had been better never to have begun: so in the trade of Alms-giving, we must not only learn to do good works; but also to maintain them, as we are counseled, or rather commanded by the Apostle, Tit. 3. 8. 14.

Now there be two principal things to be observed before we can be careful to maintain good works.

1. We must labor to prevent all the occasions and causes of want and penury in ourselves and the diminution or overthrow of our own estates. The causes hereof most frequently are such as these.

1. Foolishness and an incorrigible stupidity of mind, for a man that hath no brains to dispose and order his affairs with discretion, will soon spend up his treasure, and bring quickly his Noble to nine pence (as they say) and his nine pence to nothing: There is (saith Solomon) that is destroyed for want of judgment.

2. Prodigality, which is an immoderate profusion and excessive spending of a man's substance in pleasures, or pastimes, or any other not necessary things without any due observation of those circumstances which are requisite to every morally liberal action. This is a devouring vice and will in a moment eat up a Dives his fair and unlimited estate. And therefore tis thus truly described by the moral Philosopher, Prodigality is nothing else but the corruption of a man's substance, and the destruction of himself.

3. Gluttony and drunkenness the two insatiable and hungry Harpyes that in these intemperate times prey upon and devour the souls and bodies, livings, and lands of many men in this kingdom: He that willfully wallows in the stinking mud of of these swinish sins, he is not only going down apace to the Lake of Brimstone, but he may be thought to be as good as there already; if S. Augustine's words will go currant, who dares to compare drunkenness to the very pit of Hell. Neither will these two evils only endamage the soul, but also quickly ruinate a man's house and posterity, for saith the wise man, the Drunkard and the Glutton (they be two brethren and the natural sons of Belial) shall come to poverty.

4. Love of sports, gaming, and pastimes, these be the insensible wasters of a man's wealth and earthly treasures: and this is a most undeniable truth, He that loveth pleasures shall be a poor man, Prov. 21. 17.

5. Idleness, which is the rust and canker of the soul, the devils Cushion, pillow and chief reposall, the tide-time of temptation, (as tis described by a reverend Divine) he, that is troubled with this sin, hath little hope to be rich either in Spiritual or temporal things. Believe it, he that dealeth with a slack hand becometh poor, and upon the sluggard, sleepy, and lazy drone poverty shall come as oue that travaileth and want as an armed man: and this will be the top of his honor he shall be clothed with rags.

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

7. Hastinesse and precipitancie in a man's ways and courses: The thoughts of the hasty tend only to want; It is a good Memorandum of a human Writer, festina lente: do nothing rashly, and with a violent and inconsiderate spirit: Quod cito fit, perit hoc cito, sat cito, sat been quod fit: That is done soon enough which is done well enough, things soon done most commonly are ill done: I am sure goods soon gotten, are soon gonne, so saith Solomon, He that maketh hast to be 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, secret rapines, and unlawful acquisitions of a man's substance, by lying, oppression, deceit, cozenage, usury, unjust gain, fraudulent undermining, or any other covetous tricks. The Apostle tells us, that the Lord is the avenger of all such foxes and woulfes, who suck the blood of poor Christians, and such an estate certainly shall be 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 & eat up our outward estates: Let us accept & embrace this premonition and good advise, for he that refuseth instruction shall be clothed with shame, his house shall be overthrown, and poverty and confusion shall come upon him.

2. For the maintenance of good works, we must walk in such a way, and take such a course, as may enable us thereunto.

1. We must live in some calling, honest trade and settled course of life, wherein we may employ our gifts and time and strength for our own and the common good: Brethren (saith the Apostle) let every man wherein he is called therein abide with God: the precept is imperative and universal, none may be exempted, but all must make choice of some particular calling wherein to wrlke; There many reasons to move us to this duty: one of the chiefest of all is, the maintenance of good Works: Let ours learn to maintain good Works: (that is, according to the Marginall reading of the Text) let ours profess honest Trades, as if they were the best and only means, to uphold good works: Life must be preserved, families maintained, the poor relieved, and this cannot be done without bread, for that is the staff of life, and bread cannot be gotten (saith an excellent Divine) but in a lawful vocation. Tell me, did you ever read 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 eat bread.

2. As we must have a Calling, wherein to walk, so must we labor, and with all diligence abide in that calling, we must not work perfunctorily, or by starts (as many Taskelabourers do) but constantly, and with all our might, neither may we employ our wits, and time, and strength in what we please, but only in those things which be good and lawful, (so saith Saint Paul) Let him that stole, steal no more, but rather let him labor, working with his hands the things which is good. The Thief works with his hands, perhaps as hard as any sometimes, but the thing is ever evil he goes about: Therefore that is an ungodly and wicked working, and no way tolerable; the labor which the Apostle requires from us, (be it either of the brows, or of the brain) must be sanctified and imployd about good things, and such diligence and industry with God's blessing maketh rich, herein is much profit, and by it shall a man be made fat.

3. One main end of all our civil actions, political employments, or corporeal endeavors in our particular callings, must be, to give to the poor, Eph. 4. 28. This is to labor to maintain good works, a thing which very few in their pains-taking, seldom, or never dream of. Our Apostle doth not only teach us this duty by precept, but also by his own example; he labored with his own hands, that he might have whereof to minister to his own and others necessities, Act. 20. 34.

4. We must order our Affaires with discretion, this is a practice which right well becomes a gracious, good, and merciful man, and very much enableth him to the constant performance of Piety, Pitie, and compassion.

5. We must be careful and provident, for you must know there is a moderate and Christian providence, as well as an irreligious carking, and immoderate carefulness; we must look diligently to all our flocks and herds, 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 own accord without any bidding, for their own 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, he walks in his calling, plies his business, improves his time, wit, wealth, and state, because God so commands him, and principally for this end, that he might be the more liberal and able to maintain good works.

6. We must devise liberal things, be as politic to find out good works and enterprises, as Machiavillians are to invent mischief, and contrive villainies. As men commonly cast about, how they may thrive and prosper in their ordinary courses, so ought we to plot and devise with ourselves, what might be the wisest and most convenient way for us to maintain good works and to thrive in this Heavenly trade of Alms-giving.

7. We must be zealous of good works, as all the redeemed and peculiar people of Christ are. We should affect such holy practices above any temporary felicities; take a great deal of Spiritual joy and pleasure in multiplying our Alms-deeds, in laying a strong and immovable foundation against the life to come: we should be moved with a pious wrath and indignation against our own slackenesse, backewardnesse, and other men's hardness of heart, and also with an inward grief for the same.

Lastly, we must first seek the Kingdom of God and the righteousness thereof, first we must thirst after saving knowledge, and spiritual understanding, labor to abound in the work of the Lord, and to hoard up grace: then we shall not need to fear the want of any temporal and earthly blessing, but all necessaries (according to the promise) for this life, shall be added unto, and cast upon us. Though we may sometimes be driven to extremity like Job, or fall into some seeming (but not real) outward miseries, yet we shall never want anything that is good. Gold sometimes proves to be pernicious, and no better than rank poison to men's souls, and God in his mercy therefore takes it away from his children: fullness of bread, and abundance of his blessings sometimes provoke men unto Lust, and the execution of uncleanness and many filthy villainies; therefore the Lord sometimes gives them not to his servants, but diets them like Lazarus, that they might not surfeit, abuse the creature, or dishonor the Creator: However it may sometimes go hard (always yet well enough) with some of God's people in respect of their outward condition. I am sure there are many fair promises of earthly blessings made in the Scriptures to those that fear the Lord: Those that return to the Almighty, that love him, and keep his Commandments, they shall inherit substance 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 begin; first, we must labor to be rich towards God, so shall we be sure (if it stand with God's Glory, and our good) to be rich in worldly goods, and rich also in good works: If we well observe these premised rules and directions, we shall undoubtedly learn to maintain works of mercy for necessary and profitable uses.

CHAP. XVIII. Of the various kinds of good works, and wherein particularly they consist, and here a word or two of the works of Moralitie, and of the works of Piety at large.

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

1. There are works of morality (as viz. ) civil education, and religious training up of children humble subjection to the authority of higher powers, the fruits and passages of a blameless life, and unreprovable conversation, profession of, and diligent laboring in an honest trade or calling, the Magistrates seasonable execution of justice, restitution of ill gotten goods, paying of everyone his own, speaking the truth, and such other actions and works of equity, honesty, and verity. If we be deficient in these moral duties, there will be no hope or possibility of acceptation for any of our other good works: If herein we fail, there can neither be any show or form, (much less any power) of piety, nor any life in our charity and liberality.

2. There are works of Piety, which directly tend to the worship of God, the advancement of Religion, the furtherance of the Ministry of the Word, the salvation of men's souls, and the edifying of the body of Christ, and these we are in the first place to embrace and practice.

1. Our blessed Savior took this course and observed this method in his bountifulness and tender compassions: First, he took pity upon men's souls, before he meddled with their bodies, he first taught them, then he healed them, preached unto them, then fed them with the miraculous loaves, he entered into Zacchaeus his heart, before he went into his house, and opened the eyes of Bartimaeus his understanding, before he touched the eyes of his body. Secondly, he commanded his Disciples and followers to seek spiritual things before corporal, Heavenly treasures before earthly toys and trifles. Thirdly, he rebuked the fleshly hearers of the Word, who were careful only of their lies, and charged them to hunger after the bread of life, to labor, 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 to present unto his father was this, that he would be pleased to send forth laborers into his Harvest: so tenderly did he regard the welfare of the people's souls. Fifthly, he commends and highly prefers Mary's choice for the soul, before Marthaes care for the body. Let us remember then to follow the example, practice, and advice of our blessed Savior; let us be sure to watch over our own, and others souls, and in a second place over our and their bodies. The one is but the duty of humanity, the other the most excellent and noble work of christianity.

For, 1. In these our spiritual Alms-deeds, the object of our compassion is most illustrious man's immortal soul. 2. The work of mercy the more noble and transcendent by how much it is the more heavenly and supernatural. 3. It ever proceeds from an illuminated understanding, and a spiritualized heart. that considers on, and is sensible of a man's spiritual misery: Many covetous earth-worms are ready to give to the distressed bodies of the poor, but they never entertain such a thought as to succor and refresh their languishing and hungerstarved souls. 4. The famine of the soul is a far more fearful plague, then the famine of the body, and therefore it is a more noble and honorable action to feed the soul with the word, then the body with bread. Eleemosyna cordis multo major, quàm Eleemosyna corporis, the bounty of the heart is far greater, then the liberality of the hand. A Turk may refresh me with the one, but none but a good Christian can or will comfort me 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 soul pine away through spiritual hunger, the body though never so well fatted, is like also to perish. * Dives was not in hell in his soul only, but as the whole man did sin, so the whole man was tormented and confounded. The ruin of the soul doth ever bring an unavoidable confusiō to the body: even as the fall of the tower oftentimes batters down and defaces the body of the Church. If the soul fare well, the body is not like to do amiss, but if that be neglected, and deprived of its food. the other cannot but perish also. 6. All truly spiritual gifts tend to the endless salvation of the soul, but the ministration of corporal and earthly things only to the preservation of the body: and therefore to prefer the corporal alms, which tend only to the reparation and upholding of the mud walls of the flesh, before spiritual liberality, and those works of mercy which concern the eternal safety of the soul, argueth (according to Christ's own words) flat Gentilism, much preposterous madness, and heathenish foolery. It hath been the chiefest care of abominable idolaters and gormandizing Epicures to provide plenty of victuals for the belly, and at this day it is the custom and frequent practice of vain and vicious men, to cark and care only for perishable food and nutriment, as if they had sensitive and swinish souls only, which at their last dissolution would be evacuated and vanish into air or nothing, who sees not how these men degenerate into brutishness, and how they abase and vilify their noble and Angellicall natures, wherein they were created by wallowing in the mire of sensuality and luxury, and by captivating and starving their immortal souls in the prisons of the flesh.

Let us then in the fear of God play a wiser part, then these notorious fools do: if we have souls and those immortal too, (according to the acknowledgment of a hethen man, let us labor, and take a special care, that they may be chatechised, instructed, comforted, and refreshed with the bread of life, and as we deal with ourselves, so must we do also with our Christian poor brethren, for we are commanded to love our neighbors, as ourselves, and to do to others, as we would they should do unto us. If we neglect and pass by the safety and preservation of our own, or our brethren's souls, if we were as full of alms-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 Father, first give alms to thy soul, give that beggar some bread, if thou neglectest this charity, give as much as thou wilt, the tenth, the half, and nine parts of thy substance, and reserve but one to thyself, all is to no purpose, as long as thou art uncharitable and merciless to thy own soul.

Manifold are the ways, causes, and occasions men may find to expend, and lay out their monies, livings, lands, or what goods they have for necessary uses, and the benefit of men's souls, but above all cases and opportunities accept and embrace these principally, and in the first place.

1. Be ready to give freely and liberally towards the maintenance and plantation of the ministry in those places, where both men and means are otherwise wanting and insufficient. We are taught by our Savior Christ to pray unto God, that he would be pleased to send forth able and worthy laborers into his harvest: now we must help, not only with our words, but also with our works to further such a blessed work and heavenly business. God's ministers we know are spiritual fathers, to beget us unto Christ, the instruments to implant faith by the preaching of the word, to build us up, to perfect and edify the body of Christ, they are his ambassadors, and stand in his stead to reveal the mysteries of the kingdom, and dispence the heavenly treasures of Christ's truth, in the Church, and where ministers are wanting, there must needs be gross ignorance, incredulity, barbarism, a spiritual famine, and a final confusion, for where there is no knowledge the people perish. Therefore it greatly concerns us to lay to heart the imminent miseries of poor ignorant Protestants, who in the midst of this glorious Sunshine of the Gospel, still lie involued in the thick clouds of spiritual darkness, superstition, and ignorance, by reason of the blockishness, rudeness, or else the supine negligence of idle Pastors, whom it would far better become to be keepers of sheep than to be the Sheapherds of men's souls. It were a right noble enterprize and work worthy the highest commendation, if by our liberal contributions, and Christian benevolences we would labor to remove away the spiritual plague and deadly famine of the word, from our neighbouring, and adjacent Counties or Countries.

There have been and still are many renowned Christians, who are this way wonderfully merciful, not only to the bodies, but to the souls of others, and of themselves. 1. Some enlarge and augment the stipend of their own settled teachers, because their pains are great, and their livings small, and means 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 Geographer ) hath so far devoured that which our Ancestors 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 forty shillings per annum, in some places but fifteen shillings. And it were well saith a worthy * Divine, if there were not many places to be found (I dare say in England) wherein dogs and horses, hawks and hounds grow fat with God's portion, and the mercenary preacher, when he grows lean with want, is accused of too much study. Now tell me, is it not a work well worthy a religious Christian to reach forth a helping hand, and to support such painful Ministers, whose unhappiness it is to be cast upon such unrewarded places, and ungrateful persons, who will receive their spiritual, and not afford them their carnal and temporal things?

2. Some are so liberal handed, and charitably minded, as that they will not only help to support their own Pastors, but also voluntarily erect and raise up Preachers at their own private cost and charges: This is practiced in London, and in many other places, where yet due Tithes by some are paid, as many of our country rustickes, and covetous russet cotes, and some up start gentlemen do pay which is with much ado, as if they were either not due, or undeserved of their painful 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 Ministry either at home, or abroad.

3. Some nobly minded this way have given large stipends to settle Preachers over great, but poor congregations here and there. That worthily honorable Lady, the Lady Darcy, while she lived was most mercifully disposed and liberal this way, my knowledge, is experimental, for she was very bountiful to me, and many other Ministers in her yearly pensions in many free and unconstrained contributions.

4. Some have given to poor preachers great sums of money for their present relief and supportation: one Mistress Smith of London gave three hundred pounds, and one Master Rogers of the company of Leather-sellers one hundred pounds, Mistress. Venable five thousand pounds, and one Master Fishburne a London Merchant gave to twenty beneficed Ministers, whose livings were small, four hundred pounds, to twenty unbeneficed Ministers four hundred pounds more, twenty pounds a piece; He gave to hospitals to the poor and other good uses, in the whole the sum of ten thousand seven hundred twenty six pounds, thirteen shillings four 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 ten out Parishes of London, Lands of the value of forty pounds per annum to buy in each parish yearly twenty small Bibles to be distributed to poor young people forever, and lands of the value of fifty pounds per annum for relief of poor sick persons in those parishes, and to four of those parishes he gave fifty pound a piece in monies, and to other four of them he gave forty pound a piece in money for stocks for coles, for the use of the poor in those parishes.

Also he gave lands of the value of twenty pounds per annum to the Major and Communaltie of London for releasing poor prisoners.

Also he gave to the parish of Isleworth, lands of the value of five pounds per annum for relief of poor and sick persons there.

Also he gave to Dame Lucy Fenner his wife ten pounds por an during her life to be distributed to poor sick persons, and to Mistress Marie Tailor, xl. • . per an. during her life for the like use.

Also he, gave ten pounds towards the repair of the Cathedral Church of saint Paul's in London: and a hundredth 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 forever.

Also he gave 100. ^l . toward the finishing of a work-house for the poor at Aye in Suffolk, and gave many other both charitable and liberal Legacies to his poor kindred: as by his Will proved in the Prerogative Court in anno 1633. appeareth.

And here I cannot but withal grateful remembrance commemorate the much admired bounty and liberality of my famous benefactor and predecessor Philip Bissa, Doctor in Divinity, Archdeacon of Taunton, who was a painful laborer in God's Harvest, a faithful Preacher of the Word, instant in season and out of season: for when by reason of the faintness and debility of his body he could not go, he caused himself to be carried to Church in a chair 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 hundredth pounds; he had a son of his own, who was both a Minister and a Master of Arts, afterwards a Prebendarie in Bristol, he had his two hundred pounds offered him again, was seriously solicited by the restless importunities of his dearest friends, to dispose of it where they should desire him, yet for all this still resisting, and conquering himself by settled denying their requests and petitions, he constantly resolved to bestow it where God should direct him: Grace being more predominant in him, than nathrall affection, and the cries of his people's souls being far more prevolent, than the solicitations of his friends, he freely made choice of, and destinated the succeeding incumbent in his life time, and when he sealed the advouson, he spake unto his successor and others then present, in these words, I do this day lay aside Nature, respect of profit, flesh and blood in thus bestowing as I do my living, only in hope of profitting and edifying my people's soul's. After which most memorable and glorious work of Piety, he lived not above three weeks: This his last act he called his packing penny between God and him. Stand still reader a little while, and consider seriously with thyself, is not this noble work of piety, bounty, charity, (for it is either of them, or rather all the three) worthy to be proclaimed to posterity by some Seraphical tongue, and to be imprinted with the point of a Diamond in the clearest crystal wall, that all succeeding generations may see, behold, admire, and imitate this religious, gracious, glorious, and everlastingly renowned good work. To these mirrours of Charity, we will add a few more, that both sexes may have their due praise and deserved glory: Mistress Philip Pitt of Creket in Sommersetshire, a gracious, virtuous, and a religious Maiden, was much addicted to works of mercy to her own painful Pastor, she gave fifty pounds, and an hundred pounds more to be employed by two reverend and faithful Ministers of Christ to pious uses, five pounds to ten poor people, and forty shillings to be distributed at the door, in toto one hundredth fifty seven pounds. And one Mistress Elizabeth Jurdane, as I am informed a late widow in Exceter, gave much to pious uses.

2. We should be cheerfully willing and ready to contribute towards the procurement of a competent, certain, settled and liberal maintenance for the laborious Clergy. 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 cruel men. Secondly, because the more independent the preacher is, the more resolute and courageous will be be in God's cause: It is of all the miseries under the heavens, one and not the least, in some respects, for God's ministers, which are his immediate Officers, to be inthralled unto vain and sensual men for their temporal maintenance and sustentation, to preach for a dinner, a suit of apparel, for victuals and a small stipend as the young Levite served wicked Michae for here by it comes to pass, that they flatter the people in their wicked ways, connive at their impieties, and most basely captivate the Word of God unto the humors and fancies of men. God, we know, hath appointed them maintenance, and this ought, first, to be competent and liberal befitting the honor and dignity of that Person whom they represent: The Apostle saith that they are worthy of double honor, that is (as a learned Divine expounds the words, an Honor of Reverence and an honor of Maintainance▪ secondly, it ought to be constant and certain, as long as there is a Church militant, there must and will be Pastors and Teachers to go in and out before the people: Therefore it is fit and requisite, that their maintenance should be immutable and perpetual.

To effect this our forefathers gave, 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 own Statute Laws. And if we reflect, and cast back our eyes, but upon very late times, we shall find many renowned and religious Christians, who have been very forward to confer and settle constant stipends and liberal 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 pass by in ungrateful silence) the same stipend is continued and enlarged by his right heir and most worthy son S ^r Charles Berkly who contributes to a Preacher and Curates about eighty 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 London gave an hundred Marks out of an impropriation to a Preacher, and twenty pounds to a Minister. Others have given vast sums of money to be laid out for the buying of Land and settling of competent means and and revenues and faithful Pastors in some great Parishes and ignorant congregations. The God of Mercy and all consolation bless and save their souls, that are thus spiritually merciful; and thus seek the Salvation of other men's souls, Amen, Amen.

3. It highly concerns us liliberally to contribute towards the maintenance of God's public worship and service it self: Now this could not be supported under the Law without great and extraordinary expenses; their Sacrifices, high Priests, ornaments, Altars, Lavers, Candlesticks, Basins, and other golden Instruments were so chargeable; yet the Jews were not so sacrilegiously-covetous as to suffer it to be contemned or neglected through their illiberalitie, and worldly-mindedness. In the History of the Old Testament we find 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 dedicated something unto God. David and his son Solomon were more liberal this way then any besides: Artaxerxes his Counsailers and people offered much silver and gold freely unto the God of Israel. And Darius likewise made a decree for the advancement of the building of the Temple and for the sacrifices and other necessaries which were requisite unto the house of God, The Israelites willingly offered free will offerings for the maintenance of God's worship, besides those they were strictly tied unto by the Law.

In popery there was, and still is required great cost and charges to uphold and maintain their Idolatrous, and fantastical 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 careful to uphold and maintain, though with infinite and sometime intolerable expenses. Now our Religion, and that pure worship and service of God, which we embrace and maintain in our reformed Churches, is not so chargeable by far, as either that of the Jews, or this of the Papists: Our chiefest expense consists in the provision, reparation and preservation of these few things, our Church and Chancel, a Bible, Commonprayer-books, Fontstone, Communion Table, Table clothe, Surplice, Pulpit, Pulpitcloth, cushion and bells; the greatest cost of all is the Priest and the clarke, and these though they be but two persons, are accounted a heavy charge and intolerable burden in many places. The tribe of Levi was a very numerous tribe for there 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 maintenance. In the Popish Church, besides the Priest and Clarke, there be innumerable swarms of Jesuits, (so named per Antiphrasin ) Munckes, Friars, Nuns, Hermits, Anchorites, and I know not how many of several orders. The author of the Be-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 (less there cannot be) and yet for the most part men grudge and grieve to maintain that one, and to allow him those tithes, which do belong and are due unto him ( jure divin • ) not only by a human right & concession, but by divine authority. The Egyptian Priests found better entertainment in the old Pagan, then some of God's own ministers do now in the Christian world: they had a portion assigned them of Pharaoh, and when by reason of the extremity 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 only was not meded with, they were carefully sustained, and looked unto in those miserable and lamentable times. The Pagan Roman Priests, the vestal-Virgins and those diabolical votaries, were not only highly honored and esteemed, but also liberally rewarded and maintained, and will not these heathens, do you think rise up in judgment against those Christians, who will not attribute one part of that double honor unto God's ministers, which is duo unto them, neither an honor of maintenance, nor an honor of reverence.

4. We should be ever propen so and ready to contribute towards the building, repairing, enlarging, and be autifying of Churches, those sacred places and habitacles of the Lord, which are dedicated unto, and set apart for the public worship and adoration of his holy name. The Israelites when they were in the wilderness, and had no livings and lands to possess, no houses, or cities to dwell in, no sooner understood of the preparing and building of a Tabernacle, but presently they were so willinghearted, and so bountiful in bringing gifts and gold offerings unto the Lord, that a proclamation was made to restrain and inhibit them. Oh how do our exulcerate age, degenerate from the piety of those ancient times, in which a Proclamation can hardly wring and extort any liberal gifts from men's already too retentive fingers. It is almost incredible, but that the word of truth doth witness it, what abundant and infinite treasures David (and his princes and officers by his example and entreaty) 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 guess and conjecture by the time it was a building (which was seven years) and the number of Architects, and workmen, which were nine-score and three thousand and three hundred persons, when this Temple was first burnt and ruinated by their enemies, the poor Jews returning from the Babylonian captivity, began to re-edify it again, &c by the help & assistance of those 2 mighty Persian potentates, Cyrus, and Darius, did after some long time completely finish. Neither were they only careful to erect and maintain this glorious habitation and Sanctuary of the Lord, but we shall read in the Scriptures also of multitude of Synagogues which they built for divine worship. Of these there were in Jerusalem (as a judicious Antiquary reporteth out of Sigonius ) four hundred and eighty. The Temple of Jerusalem was as the Cathedral Church, the Synagogues as petty parish Churches belonging thereunto. Thus we see how bountifully liberal the ancient people of God were under the Law towards the reparation and building of these places which were destinated to divine Worship, and not to reverse so far out of sight, let us look nearer home, and we shall clearly see, that our forefathers in this our kingdom long since the first Plantation of the Gospel here, have been very prodigal of their labor and there money too is such kind of works: As the great Cathedrals, and the thousands of parochial Churches in this little Island do abundantly testify: And even in these our days, many among us, have been very free and wonderfully bountiful this way, We will point at but a few: Master Kendrica a merchant gave a thousand pound: and Raph Freeman, who died Lord Major of London, gave a thousand pound towards the repair of Saint Paul's: and Sir Paul Pindar is an honorable and a daily benefactor thereunto. At Witham here by us, Robert Hopton Esquire a religious Gentleman, hath built a fair Chapel adjoining to his house for God's holy worship. Sir William Cravon that noble Lord Cra • nu father built a Church at Burnsall in Yorkshire: So did Sir Th • m • n Freak another in Dorcetshire, Master Packer a private Gentleman built a third: Some have erected fair chapels, for God's Service, all of them are too many to be particularized. Some Churches have been repaired, as that beautiful Church at Bathe, others augmented and enlarged, as Saint Clements in London, and Saint Martins in the fields, other some have been very much rectified and beautified, as some in the forenamed famous city, some in Bristol, for which the citizens are worthy greatest commendations: Many in our country market towns, among the lost in these principally, Ilmister, S • merton, Brewton, Shepton, M • lla • ; and here lot me commend our own Inhabitants in Batcomb, Croscotthe an adjacent village, the charge performed by one private man for adding three bells to two before, for new leading in part, for very fairly beautifying the Church, well near at three hundredth pound cost, I may not here omit. Sir John Stowel bestowed three hundredth pound in reedifying and building a Chapel at his own proper charge in Cutherston near Taunton. Sir John Worstinholme built a Church at his own charges at Stanmore in Middlesexe. We will not be 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 truly merit: I am not able to extol them sufficiently, for indeed they deserve a Panegyricke: But as for those that are able to enlarge and adorn their Churches, and yet suffer them to remain like Hogsties, or not to use a more disgraceful phrase) like old rotten and ruinous barns. I could wish I were furnished with the wit and faculty of the sharpest Satirist, that I might with fit words exagitate and scourge this their impiety and indevotion, and blaze abroad in the world, the earthliness, covetousness, and sacrilege of such careless and unzealous Christians: Marvel not that I dare call them sacrilegious persons, he that is accessory to any villainy, and doth not reveal it, or labor to prevent it, is by the Law accounted as a guilty Malefactor, and as obnoxious to punishment, as the personal delinquent. So though impartial time (who will fasten his devouring teeth as soon on the Sacred Temple, as on undedicated and profane habitations) be the chief delinquent and commits the sacrilege, yet the inhabitants are in the fault and most to be blamed, because they see God's House thus dishonored and defaced by an incorrigible and unavoidable Church-robber, and yet never take any care to prevent or repair the ruins. Among all those that are faulty this way, those rich farmers and Gentlemen are most culpable, who can erect stately • edifices for themselves to dwell in, and let God's House remain scarce so decent and beautiful as their kitchins, Stables: or more contemptible out-houses.

5. It is a right honorable and religious work to give liberally towards the erecting of new, or the reparation and enlargement of old. Colleges and Seminaries of learning. The Jews that ancient and peculiar people of God were well disposed this way, as we shall find in the Sacred History of the Old Testament. There was a College in Jerusalem, 2 Chron. 34. 22. and they had many schools for the children of the Prophets. All those eight and forty Cities which were separated by the command of God for the Levite's to dwell in, were as so many Academies, and receptacles for Scholars where they were educated and brought up in learning and religion: For their Sinagogues did not only serve for the Scribes to preach in, but also for others to be taught and instructed in. To descend from former ages to our own present times: Hath not God raised up many noble and renowned benefactors in this little Corner and Angle of the world, who have been very careful to erect and maintain all Nurceries of piety and good learning? Within the compass and space of threescore years (which is not the complete age of a man) there have been given towards the building and augmenting of Colleges, Schools, Libraries, and the maintenance of Fellowes, Scholars, and other Students therein, innumerable sums of money. To Cambridge above eighty eight thousand pounds: To Oxford above ninety thousand pounds, to both, the sum of one hundred threescore and eight thousand pounds. If this Relation doth transcend the Sphere of any man's credulity and belief, let him but visit our now most flourishing, unparrelleld, and incomparable Universities, and the very stones and walls will tell him, that it is a most unquestionable Truth. So forward have our Ancestors been to advance learning, and to promote the honor of the Gospel.

6. It is a work no less honorable, than charitable, to contribute towards the setting up of country schools for the civil education of illitered youth, and more specially for the training up of poor men's children, who are not of ability to maintain them at School. It is a point of civility for rich men to train up their own children in knowledge and good literature, (and 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 sons; but it is a most excellent act of charity to provide for the instruction and education of ingenuous and Docill poor children: For first, it keeps them from idleness that mother-sin and original iniquity, which doth altogether unqualifie a man for any good Action or Vocation. Secondly, it prevents much mischief and vanity, which most commonly is the issue and consequence of looseness and carnal liberty. A child left unto himself, like an untamed Colt, that hath gotten the reins on his neck, with much fierceness and head strongnesse rusheth into all manner of ungodliness and enormous exorbitances, and in the end bringeth himself and his parents to shame: Therefore a needful thing it is to train up a child in the ways he should go, for when he is old, he will not depart from it, Prov. 22. 6. 3. The children of poor men are hereby some 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 be Catechised and informed in the fundamental 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 publicly taught them. Sixthly, among poor men's children (for nature is as propitious and liberal to them sometimes, as to the noblest heirs) some may be picked out of excellent good parts, rare wits, and deep understandings, the which natural faculties, being well polished by Art and education, may qualify a man for great and necessary employments, either in Church or Common-weal. Lastly, this bringing up of Children at School in country 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 possibility for the Minister to benefit them. Experience it self teacheth how ineffectual the most powerful Ministry is upon an ignorant and unlearned congregation. Though the Sun shine bright, yet it nothing helps the blind man in his way: So though a Minister be never so laborious and conscionably careful to divulge and scatter abroad the beams and light of the Gospel, yet he is like to profit but little those hearers that are involved in the darkness of ignorance and stark blind in their understandings. Would to God men of wealth and worldly ability would lay to heart the miseries of poor infants, who as long as they are brought up in ignorance, are brought up in sin and so are like to be led away hood-winckt by the Diveil, into all manner of uncleanness, and sinful abominations. This is a general neglected duty, seldom practiced, and never almost thought on in the world. I know in these parts but one only President in this kind, which I cannot but mention, and that is a Gentleman in our Parish well disposed this way, who besides a liberal stipend he contributes towards the plantation of a preaching Minister in an ignorant Congregation, trains up six poor children at the School, pays for their teaching, and clothes them once a year, not with ordinary old and abject induments, but with new, substantial, and very commendable garments. For the better education and instruction of illiterate and ignorant youth, many in our latter times have laid out great sums of money towards the erection of free Schools both in the City and in the Country, and the settling of Lands and a competent maintenance thereupon: Now these Seminaries of learning are so rare and thin, that they are not capable Receptacles for all sorts of children which might repair thither: And besides many men who would willingly have their sons to be trained up in knowledge, either are so poor, that they cannot maintain them there, or so remote from thence, that they cannot send them thither: Therefore it were to be wished that public Schools might be more frequently erected in every great Country parish, though no Market Town, where the inhabitants are of sufficient wealth and ability. This were indeed a noble work, far more worthy men's cost and expenses, than the foundation of some kind of Hospitals and Alms-houses, who are filled too often with swarms of idle, lazy, unworthy Drones, and perhaps with some truly poor, aged, impotent Creeples among them, the one whereof might be better employed, and the other otherwise, as well, if not better relieved. Let both these (suppose both pious and charitable) works be well weighed in an equal balance, (laying aside that common and sometimes undeserved glory and estimation which is attributed unto the one) and you shall find that erection of Grammar Schools is a work as far transcending and surpassing the foundation and building of Alms houses, as the instruction of the mind doth excel the outward relieving and sustentation of the body. Revolve Christian Reader, and consider on these things seriously, and if thou art able to bring such a business to pass, be liberal this way and destinate some portion of thy wealth to so gracious and glorious a work, make choice of a pious, painful, learned, and laborious School-master; allow him a large and liberal stipend for his encouragement: For it is a thankelesse, tedious, and Herculean labor, which few either will or can undertake, a calling which is able to tire even a Tyrannicall Dionysius. He must thou knowest, feed on deadly crambe, volve and revolve * Sisyphus his ever backsliding stone, teach and inculcate the same things into the same brains again and again, Hic labor, hoc opus est, so great and tedious must his pains be, and his labor reiterated, and therefore requisite it is, that he should receive a proportionable and correspondent reward. Thus much concerning Spiritual Mercy, and works of Piety, tending to the advancement of Learning and Religion, and safety of souls. Unto all these give me leave to add one thing more worthy of our present practice and observation.

For as much as those that are most sick, stand most in need of the Physician; therefore since prisoners are for the most part a company of poor, distressed, naked, and most miserable soul's; it greatly concerns us out of the bowels of our Spiritual mercy, and compassion, to tender unto them a Spiritual remedy, the Ministry of the Word. The prison it self is a school of affliction, and affliction by God's grace may be a good preparative unto conversion, so that God's Ordinance may hereby be the more effectual upon them: and therefore it cannot but be a famous work of Spiritual Charity, to bring the Light of the Wotd, and blessed means of Salvation unto poor prisoners who lie under chains, and walk in darkness, and in the shadow of death. The right honorable and noble Lady, the now Countess of Warwick Dowager, hath shown herself most merciful this way in providing in the City of Lincoln means for the instruction of poor prisoners in the Castle there, and hath given a yearly and certain stipend forever to this purpose. The County of Dorcet likewise hath made it self famous and remarkable by the like rare and almost unparalleled 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 so Pious a work, worthy of fame, in all those parts.

CHAP. XIX. Of corporal Charity & works of Mercy which tend to the relief of the body and outward state.

ALlthough Spiritual Almesdeeds are to be practiced in the first place, and be in themselves of a more Heavenly, excellent, acceptable, and illustrious nature, yet the body must be cared for as well as the soul. The poor man's outward estate and condition must be relieved and supported also, whether he be in extremity, or only in necessity: There is a Divine Statute to this purpose in Leviticus 25. 35. If thy brother be waxen poor, and fallen in decay with thee, then shalt thou relieve him, yea, though he be a stranger, or a sojourner that he may live with thee: And Solomon tells us, that such a merciful man is a happy man, and he honoreth his maker that hath mercy on the poor. Our Charity in this kind may be practiced and expressed many several ways.

1. In free giving: the righteous man is said to scatter, disperse, deal, but most frequently to give to the poor, unto this duty are we earnestly exhorted by our Savior Christ and his Apostles: Now as concerning the matter of our gifts, we must give of those things which we have in present possession and injoyance, according as others wants and necessities shall require us, our own hearts move us, and our temporal state strengthen and enables us.

Some minister food, and deal their bread to the hungry, a work which shall be most certainly rewarded at the day of Judgment. In this kind was Job very merciful, the Widdowes and Fatherless did partake of his morsels, he was not wont to eat his bread alone. Our Savior Christ after this manner refreshed with his miraculous Loaves the hungry multitudes, which did flock about him. This gracious practice we should not forget at our religious and solemn Festivals, we should then more specially remember to send portions unto them that want, and for whom nothing is prepared. Some give raiment to the naked, so did holy Job, the backs of the poor did bless him: so did Dorcas, she made coats and garments for the poor Widdowes, and such a holy and Charitable woman was the Lady Ramsey, and other such gracious Saints of both sexes, men and women full of mercy and devotion are now surviving. Some give faggots and fuel to warm the cold, quaking and trembling limbs of the poor, as did S ^r Ambrose Nicholas, M ^r John Scott, M ^r Rusel, all Londoners, Some give monie, so did our Savior, the compassionate Samaritan, the Primitive believers and professors of the Gospel at Jerusalem, so did the Corinthians, and Macedonians, as their weekly laying aside doth sufficiently testify: And there be many at this day who conform to the same Apostolical precept and Christian practice dedicating weekly some portion of their substance to good uses, that so they may be ready to give upon every good and seasonable occasion. Lastly, some give their Goods, as did Zacchaeus, and some their Lands, or the value and prices of them, as did Barnabas and others.

2. In building Hospitals, and erecting Alms-honses, some men have been this way very bountiful, and almost incredibly liberal as their works and renowned monuments which they left behind them do infallibly demonstrate. The most famous Hospitals in this kingdom are, Christ-church, S ^t Thomas, S ^t Bartholomew's and Suttons Hospital: private men have been the founders and Authors of the like but not so great Works, and some of them of the Clergy: D ^r White built one Hospital in Bristol, 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 Alms-houses they are many, and very plentiful in most parts of this kingdom, one M ^r Winlambe a Cloath worker built six at Sutten-valens in Kent, S ^r Ambrose Nicholas, once Lord Major of London, built twelve near Creeplegate: We have many in our County lately erected, one at Shepton Mallet, another at Somerton, another at Brewton, &c.

3. In building Houses of correction for unruly and lawless runnagates, in raising up workhouses, and a common stock whereby to set the poor on work: By this means the lazy droanes, and unprofitable members of the republike may be compelled to do some service unto themselves and others, and preserved from Idleness, and so from theeverie, and so from the gallows: 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 poor men's children apprentices, and training them up in some honest trades and lawful vocations: hereby the Parents are somewhat eased of their charge and heavy burden, the children for the present maintained under their Masters, and enabled for the future to live of themselves, when their years of service shall be fully expired.

5. In laboring and helping to cure and recover the sick, weak, impotent, lame, diseased, wounded, hurt or maimed: Our Savior Christ shown himself this way very Merciful and compassionate, so did the good Samaritan, and so must we by our own skill and knowledge (if we have any) or by procuring the help of others, endeavor to comfort and relieve those that lie groaning under any grievous corporal misery. In two Hospitals in London much good hath been done in this kind: sometimes with in the space of a year, there have been cured in S ^t Bartholomew's and S ^t Thomas his Hospital above a thousand five hundred and sixty defective and impotent persons, besides four hundred which remained under cute. This certainly must needs be a singular piece of renowned Mercy and Charity, thus to remove tormenting pains and aches, to heal old rotten and putrefied sores, to redintegrate languishing and feeble members, and to restore cripples to health and strength and soundness of body again, who but now were dying a living lingering death, or living a sorrowful and dying life.

6. In selling of corn in times of dearth and scarcity not for private gainesake, but for the public good to lesson and abate the price, when it is rising, or already risen, that so the poor might have for their money sufficient to support them, and their families in such days of misery, and public calamity. A blessing shall be upon his head, that produceth and selleth his corn at a low and tolerable rate, but he which with holdeth it, to enhaunce and keep up the price thereof, misery and destruction undoubtedly will be the end of such a cut-throat and Canniball, and this is his allotted portion in this life, he shall have many a curse.

7. In providing Magazins and Storehouses wherein to lay up abundance of grain in times of plenty for the relief of the poor in the years of dearth and famine. Joseph was herein very provident, so was Jehoshaphat and Hezekiah kings of Judah: If this wise and laudable course were more observed and practiced in great and populous common weals, much mischief and misery might be prevented in time of famine.

8. By being addicted to Hospitalitie, This duty concerns all, both the people and the Ministers of the Gospel, they ought chiefly to maintain a good example of Piety, Charity, and Hospitality, that so they might confirm by practice, what in doctrine they teach, 1 Tim. 3. 2. Now Hospitality consisteth not in feasting of neighbors, (as it is commonly and falsely 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 poor Saints, which come to our houses, in relieving their wants and communicating to their necessities. This is that hospitality which is commended and commanded unto us in the Book of God, and which hath been practiced of holy men in former ages, examples hereof in the Scriptures we have such as these, Abraham and Lot entertaining Angels in the shapes of men: Revel inviting and welcoming destitute and banished Moses: the Old man of Gibeah receiving in, and providing for the Levite: Laban courteously feasting Abraham's servant: the Widow of Sarepta, and the Shunamite relieving and refreshing tthe Prophets of God: Job taking in and lodging strangers, and opening his doors to the Travelers: S ^t Paul's host, Gajus, and others more. This is hospitality indeed to entertain strangers, exiles, needy, helpless Saints: This is one of the good works for which a Widow must be well reported of, 1 Tim. 5. 10. This we must practice mutually without grudging and discontentedness, and for this doubtless we shall be liberally recompensed at the day of Judgment. As concerning all profuse Christmas feasts, where unto all sorts of persons are promiscuously and without difference invited, if they be civil and moderate, they may be tolerable enough and procure a little popular applause and reputation to the makers from men, but if they be not seasoned, nor sauced with Charity, they cannot merit or obtain any acceptation or reward from God.

9. In lending freely, this is a Work of Mercy, commanded unto us from God in his Law, and charged upon us also by our Savior Christ in his Gospel. The Prophet David doth describe a good man by this mark and property, after this manner, A good man is merciful and lendeth and he who hardeneth his heart, and shutteth his hand from his poor brother, doth sufficiently publish to the world, that he is a graceless, churlish, and incompassionate man. In the performance of this duty, these few conditions are principally observable: We must lend without grudging, without grief, a hard heart, ill thought, or evil eye, or a strait and pinching hand, without taking a pawn or pledge of necessary 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 maintain himself, without Usury, or any secret and sinister contracts and agreements. Such kind of lending, I confess is very rare in these usurious, and cruel times, partly by reason of the general inundation of that reigning sin of Usury, which hath prepossessed most men's minds, partly by reason of the hardness and flintinesse of some men's hearts, and partly by reason of the unjust, unhonest, and unequal dealings of some wicked borrowers, who make no conscience of repayment back again, yet some merciful men there have been in this kind, who have lent freely some two hundredth, some six hundredth, some a thousand pounds to help and further young beginners and practitioners in their honest trades and professions.

10. In releasing and freely forgiving of debts, in cases of extremity, when men are accidentally made poor and unable to pay: the Lord to this purpose made a Law in Israel that creditors should remit unto their debtors all debts and payments at the end of every seventh year, that merciless and cruel men might not create beggars in Israel, as they do now too frequently in this Kingdom and Nation. This release may be twofold, either partial of but some part or portion only, or total of the whole sum, if the case so requires, we must lend and look for nothing again 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 work of mercy and this compassion should be shown unto poor men, who are willing, but by no means able to pay their debts, their whole estates being already quite eaten up and devoured by the insatiable teeth of Usury. It is true I confess, the political law gives thee leave and power, when a poor man hath nothing left, to seize upon his body, to commit him to safe custody, to lay him up in close prison: but I pray thee what satisfaction can this make, what profit canst thou reap hereby, thou mayest not eat his flesh to satisfy thy bloody appetite, thou canst not set him to sale, or sel him for a Bond-slave, thou canst not coin him into money, well mayest thou keep him under Irons, starve him in Prison, and his Wife and Children, (if he hath any) who were supported with his honest labors: Thou canst never this way be lawfully and honestly recompensed, unless thou thinkest this Christian satisfaction, to have the life and blood of a man for a little guilded dirt, filthy dross, and stinking excrements of the earth. Take heed thou exact not the utmost of thy poor brother, and fellow servant, least thy Heavenly Master and Creditor exact the utmost of thee, call thee to a reckoning for thy sins, which thou hast committed against him, deal as incompassionately and severely with thee, and deliver thee to the Tormentors till thou hast paid the utmost mite and farthing. Read and peruse the Parable well, and withal remember the condemnatorie sentence of the Apostle James denounced against all such as will show no mercy, Jam. 2. 13.

11. In a Relaxation and mitigation of the heaviness of the yoke, burden, and bands of oppression, under which many lie grieving and groaning. As for instance, many poor men, disconsolate widows, and fatherless children, may be brought to great misery and extremity, by reason of the intolerableness of Fines, racking of Rents, exactions of Herriots, &c. Now tell me, is it not a work of great mercy and compassion for rich Land-lords to deal favourably with their poor Tennants in this kind, 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 fashion, and indifferent state and condition; yea, it is a point of wisdom and an expression of much Charity and Fellow-feelingnesse in some cases, not to exact as much as is due, and may be legally obtained; Nehemiah, did not require the bread of the Governor, because the bondage was heavy upon the people. Would to God men of eminency, worth, and worldly ability, would imitate the practice of this merciful man: but there are few such tenderhearted, melting, compassionate, great ones, in this frozen, cruel, and iron age. Oh that the complaints of the Prophets were not too true in these our days, That of Isaiah. 1. 23. of Amos 4. 1. & 3. 10. & 9. 4. & 2. 6. & 5. 11. 12. and of Micah. 7. 3. & 2. 1. 2. & 3. 3.

12. In reaching forth a helping hand to relieve the oppressed, and the distressed, which are brought to a miserable and calamitous condition: we are enjoined and commanded by the Lord, to defend the fatherless, 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 he tells us, that tis but a vain course to put of, and excuse this duty and office by pretention of ignorance. If thou for bear to deliver them, who are drawn to death, and those that are ready to be slain, if thou sayest, behold, we knew it not, doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? Now in the discharge of this needful duty, we must look that all lawful means be only used, and we must keep our selves everyone within the compass and bounds of his calling. We may contrive and work the deliverance of the oppressed by these lawful means.

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 duty of those who are called to the Magistracy, and such public Offices in the Common-weal to be a Refuge and Asylum to the innocent poor, and fatherless, to shelter and protect them against the storms and tempests of undeserved wrongs, and injuries which are offered them in the world. Just, Holy, and Upright Job discharged his Office faithfully in this kind, he delivered the poor that cried, and the fatherless, and him that hath none to help, the cause which he knew not, he searched out, he brake the jaws of the wicked, and plucked the spoil out of their teeth, (that is) he delivered the innocent and harmless from the abusive and corrupt power of biting, snatching, devouring, injurious and oppressing great ones. So did valiant and courageous Nehemiah, rebuke the Nobles and Rulers (who like heavy Milstones did almost grind the poor to powder by their usurious and unconscionable dealings) boldly for the people's sake: and herein he did but his duty: for Princes, Judges, and Magistrates (saith a reverend Divine) were not ordained altogether, nor yet so much for their own sakes, that they might have over whom to rule and domineer at pleasure, as for the people's sake, that the people might have to whom to resort, and upon whom to depend for help and succor and relief in their necessities.

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

2. In pleading for them: and this is the Lawyers duty, they should open their mouths, and plead the poor man's cause, and theirs who are appointed and destinated to destruction, and not for lucres sake praevaricate as many do, collude, and improve their Sophistry, 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 Jeremiah, when he was apprehended, arraigned, and condemned to death, for telling the Truth, and the Faithful discharge of his Prophetical Office: the verdict was brought in by the bloody Jury of Priests, and false Prophets, This man is guilty and worthy of death: Now this sentence should have been as unlawfully executed, as it was determined, had not the Princes and Elders stepped in between, and procured a reprivall for the poor persecuted Prophet.

3. By petitioning for them, as did Queen Ester for Mordecai, and the dispersed and distressed Nation of the Jews. So did the Germane Princes make request unto the King of France for the poor persecuted Protestants.

4. By provoking and stirring up others to petition for them, as Mordecai did Ester, and as Pharaohs Butler should have done for Joseph, Gen. 40. 14. had not he proved a most ungrateful and forgetful wretch.

5. By making complaint to supreme Authority, against even great ones, though of an high and an eminent place and station when they offer undeserved wrongs and injuries unto the servants of the Lord. Herein was Abedmelech the Ethiopian worthily to be commended for that he interceded and spake unto King Zedekiah, for the Prophet Jeremiah whereby he helped him out of the mire, and stinking Dungeon whereinto he was thrown.

6. By writing Apologies for them: as some of the Ancient Fathers did for poor and helpless Christians, who suffered persecution, under cruel tyrants, and most merciless and blood-thirsty Emperors.

7. By abating and mitigating the Adversaries rage and fury with grave advice, wise and sober counsel: as did that prudent politic, and truly honorable Doctor Gamaliell in the behalf of the Apostles. If men of brains and solid judgments would improve their best wits and faculties this way to dull the edge, and abate the acrimony of malice and revenge, when sometimes they may (if they were not too cowardly afraid to offend greatness) with their loving, exhortary, and persuasive obsecrations, and entreaties they might do a great deal of good in Church and Common-weal, pacify, restrain, 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 Jews.

8. By a seasonable discovery of the hellish powderplots, machinations, and secret mischiefs, which are intended by Satan and his instruments against Christ's harmless and innocent Lambs. Thus did Paul's sisters son happily reveal unto him and to the Governor Claudius Lysias the diabolical conspiracy of those sons of Belial, who had bound themselves under a curse, that they would neither eat nor drink, till they had killed the innoxious and guiltless Apostle.

9 By a a secret conveyance of God's messengers out of the reach of danger, and destruction which •• plotted and contrived, by the treacherous ambushments, and lying await of cruel and deadly enemies. Thus was the Apostle once secured, and freed by the noble Roman captain, 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 human helps fail, and no ordinary lawful means will serve the turn, Thus did the Church by their hearty invocation on the Lord, free Peter out of prison, and thus did the Prophet David pray for the prisoners, who were appointed to die, and thus should we with a concurrent importunity wrestle with our Lord and master by earnest and piercing prayer, for his distressed, and afflicted people, as some were in this land, in Queen Mary's days, and as many are now beyond the seas, and against all the incurable, stubborn, and implacable persecutors and rebels of Christ and his kingdom wheresoever. The prayers of the Saints, for ought I know, have been the means to conquer strong cities, and to knock down the enemies of the Gospel as well as cannons and other warlike engines, they have been the keys to open the doors to let out his Prisoners, & they are the best weapons the Church can use (for they be both defensive and offensive against either corporal or spiritual, mortal or immortal enemies.

11. And lastly, by helping them with all our power and strength, as far forth as we 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 iron, my paper brass, 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 honor and commendation, envy, malice, and malignity it self cannot but write a deserved Panegyricke.

13. In a frequent visitation of those that be distressed and helpless, which religion doth bind us, and the promised reward at the day of judgment should move and induce us to do. Now the poor persons, which are principally visitable are these. First, Such as be sick, a great Emperesse Valentinians wife was wont to visit hospitalls and to minister with her own hands, to the people's infirmities and necessities. Secondly, such as be made poor, and cast down by the hand of God, by the violence and injustice of injurious and lawless robbers, or by any other unavoideable and contingent misfortunes. Job was reduced to such a forlorn state and condition, and in this his misery, as he had some oversuspitious, censorious, and condemnatory reprovers, to vex his vexations, augment, and aggravate his sorrows, so he had 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, such as be poor and helpless neighbors, viz. the fatherless, and widows, & such as have a great charge of children, whom they are not able to maintain, and train up by their own hard labors and endeavors. Fourthly, such as in other parts, lie in prison for righteousness 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 Apostle made a most hearty and fervent prayer unto God.

For thus by a conscionable visitation of the distressed, we shall the better discover the truly poor, who are pinched with extremist penury, from others, who live in want, but are less miserable: we shall see what pains they take to live, what burthensome families they have, how their children are brought up, whether religiously, or no, we shall hereby the better know, how to fit and proportionate our alms, 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 deal of attractivenes, sometime in the very visible object to draw men to pity and compassion: the outward seeing of the eye many times kindles a secret feeling in the heart. When our Savior Christ saw the multitudes, he was moved with compassion on them, and induced to feed, to heal, to teach them: so likewise when the Samaritan saw the wounded man, presently he had compassion on him: yea, by visiting the poor in our own persons, we shall learn (if we have any grace within us) to be the more thankful to God for those favors and outward blessings, which he hath with a more liberal hand collated on us, then on others: and we cannot but learn a lesson of temperance, and sobriety, and resolve for future times to be very moderate and absteyneous in the use of God's good creatures, when we soe that nature is contented with a little, that poor people, through God's providence and blessing, can preserve & sustain themselves in good health, and strength by bread and water, course fare, mean clothing, and hard lodging. There be more reasons then these yet to move us to this duty. In visiting the poor, the widow, and the fatherless, for Christ's sake, we are said to visit Christ himself: and according to his promise we may expect a reward for our labor, a reward of mercy, not of debt and obligation: and finally hereby our love unto God is easily demonstrable, for if we see our brother to need, and then shut up our compassions from him, we may infallibly conclude that the love of God dwelleth not in us.

14. In redeeming captives, freeing poor prisoners, and delivering the spoiled out of the hand of the oppressor, herein was good Nehemiah deeply charitable, he redeemed his brethren the captivated Jews, according to his ability, cut off the bondage of the heathen, to whom they were sold. So likewise were the heads of Ephraim this way very merciful, in that they, according to the advice and counsel 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 own city Jericho. We may not conceive this to be a needless and superfluous practice, for it is God's own ordinance, which he established among the people of Israel, it hath been approved and ratified by the cannons of Councils, which have been 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 redeem our brethren out of a corporal, external, temporal slavery, since our blessed Savior so freely redeemed us out of a spiritual, internal, and (without his mercy) eternal, and inextricable thralldom and misery? The omission of this duty was the cause of the ruin and destruction of Maurice the Emperor, his wife, children and family, a condign punishment, for so covetous, and merciless a man. Heathen men have commended this merciful practice, and Seneca saith, that it was wont to be rewarded with some public honors and offices in the Roman commonweale. And for the fuller clearing of this point, I will relate a notable example of one Pirrhias a Merchant, who most fortunately, once above the rest, traversing the seas, redeemed a grave aged, old man from Pirates and some of his goods, viz. a few barrels of pitch, in which afterwards he found great and much precious treasure: so strangely did God reward his work 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 poor men are often pursued with the malicious cruelties of merciless men, and cast into prison for improper debts, or for small sums of money perhaps 50, 40, 30, 20, 10. pounds or less, which they owe themselves, and would, but are not able to discharge, now if these debts be involuntary and unavoidable (as sometimes they may be) if the poor men have lived honestly by their labors, and industrious courses, and do promise a reformation of their ways, wherein they have been defective, and a circumspection and diligence in their calling for time to come, is it not great pity that these wretched Christians should lie & starve, & perish in prison? and is it not great charity to pay their debts, knock off their bolts, and set them at liberty again? Such certainly as have been liberal 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 works.

15. In burying decently the dead corps of our poor deceased friends and brethren: this is undoubtedly a good and charitable work, for our Savior Christ commended it in the penitent woman, which annointed him against his burial. This honor did Joseph of Arimathea perform unto Christ, and this favor and love did those devout men show unto Saint Stephen that blessed Proto-martyr, they buried his body, and made great lamentation over it.

Thus we see, wherein we are to exercise our liberality and how many ways we may express our charity. And for the better relief and sustentation of the poor, 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 pass, all Magistrates, and inferior Officers should (as it greatly behooves them) with care and conscience put in seasonable execution all such penal statutes as are established and authorized for the curbing and restraining of offenders, and also consequently for the relieving of the poor by the mulets and forfeitures of delinquents Political and wholesome constitutions there are many in this kind, as for instance for unlawful gaming on the Lord's day, for swearing or cursing, for tippling and carousing contrary to the statute, for keeping an Ale-house without a license, or for not selling due measure, for being found drunk and swinishly distempered, for Constables or Church-wardens neglect to levy the forfeitures of offenders: now if Magistrates, and Officers would breath fresh life into these languishing Laws, by severe execution, and discharge their duties more faithfully, and conscionably then some of them do, the mouths of blasphemous swearers would be stopped, disorders and outrages would be prevented, much swinishnesse and beastly intemperance would be suppressed, the poor would be oftener relieved, the commonweale would be bettered and rectified, the King would be honored and obeyed, and God would in all be glorified.

CHAP. XX. To whom mercy is to be shown.

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 clear all doubts, and to give full satisfaction to all that desire to be rightly informed in in the present point, I will more distinctly describe the persons, who are to be relieved, and what order we ought to observe in the distribution of our Alms, in these two immediate following Chapters.

The Apostles rule in general is, that we must do good unto all men, but more especially to them that are of the household of faith, who are called by the holy Ghost little ones, Disciples, believers, Christians, Saints, fellow cittizens, brethren, the household of God, &c. And the Scriptures do in general commend unto our mercy the poor and needy, and among these more respectively the stranger, the widow, the Orphan, and the fatherless. To descend to some particulars, we ought to be charitable, pitiful-hearted, and liberal handed, viz.

To such as are waxen poor, and fallen into decay, these must be relieved according to God's own divine and heavenly statute. Lev. 25. 35. To such as by accident are unexpectedly overtaken with a sudden faintness, with cold, hunger, or any other grievance or distress, and cannot have a present supply from themselves, or their friends, though they be themselves able at other times, to help and relieve others. Therefore Succoth and Penuel did play a very churlish and unmannerly part in denying relief to Gideon and his army. To such as we know (though poor and miserable) of an honest life and conversation, and very laborious and industrious in their callings: thus did Boaz show himself kind and merciful to Ruth and old Naomi. To such as are plunged into deep debt by reason of heavy bondage, or the intolerable cruelties of exacting extortioners, out of which they are never able by their own power and abilities to redeem themselves. To such as are ready to perish in their journeys, be they aliens, strangers or heathens: David you know relieved the almost famished Egyptian, and so did the Samaritan succor the wounded man. To naked, indigent, feeble and captivated persons. To such as want provision, daily bread, competent and necessary food and nutriment, Nehemiah took a special care for such, as appears by his sending of portions unto them. To poor Christians with relation to them as they are Christians, thus the Primitive Saints comforted and succoured one another by their mutual and reciprocal relief, and assistance, the Antiochians, Macedoniant, and Corinthians, sent relief to the believers in Judea, To the distressed Prophets, and messengers of the Lord: charitable in this kind was the widow of Sarepta unto Elijah, and good Obadiah, Ahab's steward unto an hundred Prophets of the Lord, so was Phoebe, Mary, and other good women, so was Onesiphorus, the converted Gaoler, the Philippians, and others. The large bounty of M ^r s Smith, M ^r Rogers, M ^r Ridge a Grocer in London, of M ^r s Venable in this kind is before notified, and never to be forgotten. To poor prisoners (these though once bad men) may be good objects of our charity. Many in the city of London have been liberal this way, Sir Wolston Dixie gave above 60 pounds, M ^r Fuller gave Messuages and Tenements to this purpose, M ^r Thomas Fisher 20 pounds to redeem poor men out of prison, who are cast in for small debts: so did M ^r 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 poor and unable to manage their calling and profession of themselves any longer, M ^r Blundell the clothier gave 900 pounds, and M ^r Offley 600 pounds, M ^r Heyden 1000 pounds to be lent unto such Tradesmen to uphold and support them. To young and hopeful beginners in a lawful vocation, one M ^r Woodward gave 200 pounds, M ^r Offley 600 pounds, M ^r Heiden 1000 pounds, M ^r Norten the Stationer 1000 pounds to be lent freely unto them. To poor honest and painful maids marriages, we want not example in this kind neither, M ^r Kendricke gave to some 10 pounds a piece, Sir John Gresham near a hundred, one M ^r s Daxie 20 pounds, M ^r s Woodward widow gave part of 200 pounds this way, the Lady Ramsey 20 pounds, M ^r Blundell for them in Teverton 400 pounds, Sir Thomas Offley 10 pounds, M ^r s Jane Baker 100 pounds. To poor householders who have a great family, and but small means to maintain their heavy and burthensome charge, the forenamed Sir. Thomas Offley gave ten pounds this way also. Such poor as these, are sooner to be pitted, and more worthy our alms and liberality, then many clamorous vagabonds, that beg in the streets. To poor soldiers who were pressed forth to do their country service in foreign wars and are lawfully returned home again perhaps maimed, or some other way-needy and distressed, to such the forementioned Lady Ramsey gave twenty pounds, for they are to be relieved, pitied, and commiserated.

To any whom we know, or may know to be sick, blind, lame. diseased, decreped, past labor, any way in want, and not able to help themselves, to these it behooves us to show pity and compassion. It is an ordinary custom among the richest and ablest Turks (as the Historian tells me) to send abroad their servants of purpose, to hearken among their neighbors, which of them wanteth victual, money, or apparel, 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 moral practices. It is 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 Alms-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 〈 in non-Latin alphabet 〉 a preposterousnesse, herein, I will prescribe a few general and particular rules and directions in this case.

The general are these.

1. In the first place, the public state of our country wherein we live, is to be preferred before all other: a general and Epidemical disease, which seizeth upon multitudes, & nations, and kingdoms, is more dangerous then a private and personal infirmity and sickness, and it ought chiefly to be prevented and remedied, if possibly it can: so the public miseries of a state and kingdom is more dangerous and ought sooner to be stopped and succoured, then the distress of a private man. It is over better that one member should perish then that the whole body should be consumed. Gracious Nehemiah laid the common calamity chiefly to heart. Nehe. 1 4. He fasted, mourned, wept, prayed, and improved all his own power and ability, and used all possible lawful means to remove it, as the whole book 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, and his brother. 2. Sam. 10. 12.

The general Calamitie of God's own 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 think it too much to adventure livings, lands, honors, preferments, and life it self, to do them any service, or to afford them any help or to further their deliverance. Thus resolute and courageous was Esther for the afflicted Jews. 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 own house and family. Gen. 30. 30. Prov. 31. 15. my meaning is, we should not only lay up in store, and provide livings, and lands for our children, and care moderately for future times, but also for the present, allow competent maintenance, and corporal necessaries unto our servants, by whose labors we are supported and sustained. A good man, (saith Solomon) is merciful to his beast, how much more merciful do you think should he be to his own household servants, while they spend their life and strength in his services and employments. God we know, provided laws for the rewarding and encouraging the labor of brute beasts. Deut. 25. 4. and can we think that he requires no wages, and rewards for his own Saints and servants. The laborer (whether in spiritual or carnal things is worthy of his hire, and we shall find that the Lord provided a law to this purpose. Lev. 15. 12. 13. 14. That Bond men and servants, when they had finished their years of service, should not go away empty handed, but be liberally furnished out of the flock, and the floor, and the winepress, and such things where-with God had blessed their Masters: And indeed, nothing can be more congruous, and reasonable, then that honest poor servants, who have faithfully served for many years, at the expiration thereof, should be liberally dealt withal at their departure.

2. In the next place we must with a tender and Charitable eye watch over our own natural kindred, sprung lately from the same progenitors; we must do good unto, and provide carefully for the poor of our own blood, who depend upon us, of these, is that place in 1 Tim. 5. 8. to be understood, for the word which is rendered ( house ) in the Text, is translated kindred in the Margin; the scope of the Apostle there, is to free the Church from unnecessary charges and burdens as is apparent verse. 16. and to impose the care of providing for poor kindred upon those of the same stocks and pedigree, who are able to relieve them, as may be collected out of the fourth verse of the same Chapter: where they are commanded to show kindness or piety at home, to their own house and family, and to require their parents, in affording them nourishment, and sufficient necessaries for their bodies. This kind of retribution the Greeks very fitly express in a figurative word 〈 in non-Latin alphabet 〉 which signifies to make seasonable requital: the Meataphor is taken from the Storks, who, by the very instinct of nature, are taught to be careful of the Bird of the same nest and feather. It is credibly reported by good Historians that when the old-ones are grown so feeble and impotent with age, that they cannot prey and get their food; as they were wont, the young-ones do feed and nourish them, and when in flying they grow faint and weary, they support and carry them on their backs: nature it self, hereby teaching us this lesson, that we ought, if of power and ability, to be very respective and careful of our parents and kindreds, and to supply their temporal wants and necessities. We have a wholesome and Charitable Law, which may very well be called 〈 in non-Latin alphabet 〉 , wherein the Father and Grandfather, Mother and Grandmother the Children and the Grandchildren of every poor impotent person, not able to work, 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 fail in this Charitable duty degenerate into a degree of brutishness beyond 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 near kindred to live upon public Alms, but such as were of ability among them, would take special care for their relief and maintenance. This place therefore you see is notoriously abused, and perverted by too many Covetous, and Carnal wordlings, who like Spiders suck nothing but poison out of the sweet flowers that grow in the Paradise of the Scriptures. Ask some Nabal or other (there be too many of them in the world) why he is not more liberal and Charitable to his poor, naked, and all-most famished Neighbors? and he will make this answer, I must do as I may, and as I am commanded by the Word of God, I must first provide for myself, wife and children, or else I were worse than an Infidel; this is the excuse, pretence and (in his conceit) invincible argument whereby he thinks he is able to confute all objections whatsoever, and to defend himself in his covetous and cruel practices: Thus if flesh and blood be suffered to make the gloss, it is able quickly to corrupt a right good Text. The Apostle in the forementioned words, means no such thing, as men would have him. He is so far from giving liberty unto worldlings to cark and care for posterity immoderately as they do, that he rather perswads all good Christians in those very words, unto liberality and the duties of Charity; so then we will retort the Argument, and break the covetous man's pare with his own weapon, thus, He that will not provide for his own house, or his kindred is worse than an Infidel: (that is) He that is not Charitable and liberal unto his Parents, Nephews, and unto his poor distressed and impotent Kindred though they live not in his house, but are planted abroad from him, That man may be said to be worse than an Infidel; therefore those covetous and carnal men that cark and care, only for those that are under the same roof with them, they are most merciless and uncharitable wretches, no better, nay worse than Infidels.

3. In a third place we must lend a helping hand unto our poor neighbors and common friends and familiar acquaintance who live in the same parish with us, with whom we have mutual society, intercourse, and commerce unto whom, as we are near in situation, so we should be in affection and readiness to help them upon all occasions and opportunities. Not only Divine, but human Laws do impose a necessity upon us to be Charitable to our poor neighbors, both which we must obey for Conscience sake: And although there be the strong Obligation of a twofold precept to tie us hereunto, yet our acts of Charity are not the less commendable, if we give with a Charitable heart, and willing affection.

4. After these we are to exercise our bounty and liberallity towards our poor Countrymen, who were borne and bread in the same native air and soil, then to strangers and sojourners, and then our enemies. For these we are to love and relieve too in their poverty and extremity. Men's naugty hearts do naturally rise against their enemies, with much enraged anger, disdain, and contempt and this doctrine may, perhaps, seem to be a Paradox unto revengeful and vindictive spirits. But read, I pray, these Scriptures, Luk. 6. 35. Rom. 12. 20. Prov. 25. 21. and then tell me, whether this duty doth not lie upon thee with a heavy necessity: thou art commanded to be merciful even as thy heavenly Father is merciful, now he makes his Sun to rise on the evil and on the good, and he causeth the Rain to fall on the just, and on the unjust: He shows abundance of favor unto his enemies, and the greatest rebels of his Kingdom, and if thou wouldest be holden a Child of thy Father which is in heaven, thou must do so too, to love those that love us, to do good unto our friends, who can and will make satisfaction and requital is no such great matter, for the Publicans do even the same, and we can never expect a reward from God for this carnal love, and these Civil natural, and Moral actions. But to feed and refresh our very deadly and approved enemies, as Elisha counseled Jehoram to do, 2 King. 6. 22. is a good Argument of self-denial, of a gracious heart and humble disposition, and it is a notable work of Mercy, which shall not be unrewarded at the last day.

Now because in the relieving of the truly poor and needy, there must needs be a Prioritie, and Posterioritie, observe again that we are to succor.

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

2. Such as are in necessity, waxed poor, and fallen into decay, (as Job was by reason of fire, injurious outrages of enemies, or by any other unavoidable mis-fortunes, whereunto mortality is liable, and obnoxious, unto these must we reach forth a helping hand, to raise them up again, as Jobs friends did him: chap. 42. 8. Among these two sorts of poor, whether in extremity or in necessity, special care is to be had. First, of the Fatherless, the Widow, and the Stranger, Job. 31. 16. & 29. 12. 13. Deut. 24. 19. 20. 21. Secondly, of such as are truly religious, Psal. 16. 3. Rom. 12. 13. It behooves us in my opinion to respect, love, and relieve sooner a zealous, pious, and gracious Alien or stranger, than an Atheistical, profane, and irreligious Coozin. Quia sanctior est copula cordium quam corporum, because Spiritual kindred and consanguinity in Christ is more excellent, than that which is only corporal and carnal: Upon such as these did the Prophet David fixe his affection, he delighted in no man's company, but such as did excel in virtue, feared the Lord, and kept his Commandments, Psal. 119. 63. and the Apostle enjoins us to have a special care of the Household of faith, Gal. 6. 10. Now because among those that are religious some may stand more in need than others, it concerns us to be very respective unto, and tenderly watchful over those that are imprisoned, banished, or maliciously persecuted for Christ and his Gospel sake. It is a transcendent piece of charity to relieve a Jeremiah that is brought to distress and misery, for telling the Truth: for Christ is relieved in the persons of such, and he will not forget to reward such merciful men at the day of Judgment, Matth. 25. 34. &c.

CHAP. XXII. To whom not to give.

I Am very loath to enter into this discourse, fearing least wretched misers and thurlish Nabal's should hence • ache occasion to harden their already too obdurate hearts, against all sorts of poor, when they understand that there are some altogether unworthy of any pity and compassion: My purpose herein is not to shu • up any man's hand against the truly poor and needy, but to direct the merciful man, how he may sometimes spare where he • ought, that he might the better give where he should.

1. The blessed Apostle Saint Paul, who himself was very Charitable, and earnestly in his Epistles exhorted others thereunto, delivered this Cannon, that such as lived inordinately, and would not work, should not eat, yea, he chargeth the Thessalonians to detest and abandon the acquaintance and company of such disorderly loiterers.

2. We are not to relieve (except in case of extremity, and upon point of perishing) such as by the Statutes and wholesome Laws of our Land are stigmatized and branded with the names of rogues, as all runnagates, vagabonds, and sturdy beggars are, the very ulcers, scab • and vermin of a Commonwealth: all such wanderers as have neither house or home, an • make idleness and begging there trade and occupation, are forbidden to beg, and so are we forbid to relieve them.

These are not fit objects for our Charity, for to help and maintain such professed wanderers, who may, and can, and will not work, were to maintain a school of roguery. Therefore let us shut our eyes, and our ears, and our hands, and our hearts against them, and take special care that the Law be executed upon them, and yet we are not uncharitable.

1. Because the Statute laws in this kind are made by the Consultation of the wisest and choicest men in the kingdom, and by the consent of the people, and it were a very presumptuous and contumacious thing to disapprove by our practice what deeper judgments have allowed and established by our own approbation.

2. All laws authorized and ordained to rule us in good and lawful things, which are beneficial to the Common-weal, and consonant to the Word of God (as these are) do bind and tie our Consciences. For Magistrates (saith the Apostle) must be obeyed for Conscience sake: and we are commanded to fear God, to honor the King, and to keep his lawful Commands.

3. This is the way to suppress such a Lawlesse generation of lewd vagarants, and to prevent manifold sins and impieties, which are usually perpetrated among them, as thefts, adulteries, murders, drunkenness, and other such most abhorred abominations, not to be tolerated or suffered among the Professors of the Gospel.

4. They bear the name of Christians, but live under no settled Ministry, in no horest course and vocation, feeding like Droanes on other men's labors, and being more like in their lives and conversations to Turks, and Infidels, than to reformed Christians. Plato allowed not any beggars in his conceited Common-weal: for, indeed they are in a State, as a Wenne is in the face, a very great deformity and blemish, and well ordered Republics, suffer them as little as may be.

5. They very much disgrace our Christian religion, and disable our Charity; for if they be needy and poor indeed, why then do we suffer them, to live like rogues, to beg from door to door, contrary to Charity and Christian religion? and if they deserve punishment, rather than mercy, why do we abuse, and mis-employ our charity, and not rather seek their reformation by some legal course, and lawful proceeding?

6. The relieving of such unworthy wretches, is a means to animate and encourage them in their ungodly conversations and to cause them to continue on still in their idle, profane, and unsufferable courses, and so we become guilty by our foolish pity, of their sinful practices.

7. We mis-employ and misspend our Alms, which might better be reserved for others, who are more indigent and penurious, and whom we in Chatitie stand bound to relieve and succor.

8. We can never reap any comfort from this our conceited Charity, and liberality, because the concomitants, & consequences hereof are apparently evil, and unlawful: for in relieving vagarant, towns-end beggars, contrary to the Apostles rule, we disrespect the wisdom of the holy Ghost, also the wisdom of the King, and State, we disobey and contemn authority, incur sometimes many penalties, and pecuniarie mulcts, which we are loath to pay; and harden them in their most cursed and heathenish courses Charity certainly is not rebellious and opposite to authority, it doth not elevate or puff men up, it doth not suffer them to adore their own fancies and conceits, nor to prefer their own private opinions before the Laws of their Sovereign. Therefore let no man delude himself, and others too, by this indiscrete beneficence, and (as I may so speak) uncharitable charity. These Ulcers and Dron's of the Common-wealth are unworthy of any honest man's Alms, and he that shows them mercy, doth them, and himself, and his Sovereign, and the Common-wealth, much wrong and injury. I stand to press this Point the more vehemently, that hereby I might discover the folly, and rectify the erroneous judgments of many ignorant men, who dare to defend this indiscreet and unprofitable kind of Alms-giving, and are ever too too slack handed to any pious and more charitable works. All learned Divines with an unanimous consent condemn, and censure this sort of beggars, as unworthy objects of a Christians charity, for they live contrary to God's Ordinance without a calling, they are unnecessary burdens to the Commonwealth, they are members of nobody, neither Ecclesiastical, nor political, they do no service either to God or the King, they live in so base and brutish a course of life, tanquam fruges consumere nati, as if they were borne for no other end, but to eat and drink, to consume and devour God's good Creatures. A learned and godly Divine declaimes very sharply against them, and citeth the Ancient fathers, the Civil Law, Imperial Constitutions, and other decree's in Germany against them: Atticus the Bishop of Constantinople sent a great sum of money to the poor of Nice, but with this limitation and restriction, that it should not be given to such as respected only the belly, and made a trade of begging, but to such as were truly poor, and ashamed to beg. Give not to the ungodly, (saith the wise man) and help not the sinner, meaning such as made a trade of sinning, as these sorts of base, brutish, and heathenish people do: well said S. Augustine to this purpose. It is far better to with hold bread, than by giving to make the poor rest securely in his unrighteousness. To conclude this chapter then, idle loiterers, and disorderly vagabonds, where without Country now swarmeth; are not to be relieved with the fruits of our Alms, except as before 'tis excepted, in case of utter extremity. And yet I would have everyone to be good to the poor, the which that we may be, we must understand a right who are the poor, and what it is to be good to the poor, and for direction herein, hear what a learned Divine hath written to this purpose: Not he only is good to the poor, that delivereth him that is oppressed: nor is he only good to the poor, that releeveth him, when he is distressed, but he also is good to the poor, that punisheth him when he is idle: He is good to the poor, that helpeth him, when he wanteth, and he is no less good to the poor, that whippeth him when he deserveth. This is indeed, to be good to the Poor, to give him that Alms first, which he wanteth most: If he be hungry it is Alms to feed him, but if he be idle and untoward; it is Alms to whip him: so then relieve the poor, but then those that be poor indeed. All that beg are not poor, all that want are not poor, all that be poor, are not poor indeed. There is a great deal of difference between the sturdy beggar and the truly need y Christian: They that are old and impotent, and past work, they that are sick and lame, and cannot work, they that are willing and able, but cannot get work, they that have great families, and cannot maintain them by their work; these be the poor indeed, and unto such as these, be good and merciful.

CHAP. XXIII. Of the unmerciful who they be, and of the miseries of the merciless.

AMong all the sons and daughters and sinful offspring of Adam, none lie plunged in so deplored and lamentable a condition, as pitiless, compassionatelesse, hardhearted, cruel, and unmerciful men, for they stand registered in God's Book among the vessels of wrath, who one day shall be filled full with the fury and indignation of the Almighty. Cursed they are in their life, cursed at their death, and most cursed shall they be at the day of Judgment: If you desire to know some of their names, they are such as these, Extortioners, Usurers, extreme Exactors, Oppressors, Horders up of Corn in times of scarcity, Enhauncers of the prices of things, Covetous niggards, Churlish Nabal's, cruel Depopulatours, detainers of the Laborers deserved wages, Bribetakers, Mammonists, Idolizers of dirt 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 poor, but with a grudging heart, and frowning face: such as shut their eyes, and their ears, and hands against the helpless members of Christ, Such as spare more than needeth, and spend more than they ought, in proud Plumes, gay Clothes, Gaming, Gluttony, Drunkenness, and riotous Revelings, upon Hawks, or Hounds, or Players, 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 pitiful portion to the poor, because they can keep it no longer. I cannot give you the entire and perfect number of all these hard-hearted and merciless men, who will one day wish that they had never been borne, or (if they must needs have a being and existence) that they might be Metamorphosed into a brute beast, a stock, or a stone, or any senseless or inanimate creature, that so they might be the less capable and sensible of those heavy plagues and punishments, which are the just deserved stipend and reward of every incompassionate and pitiless man.

I could wish, that I were endowed with the Art and skill of some cunning Appelles, that I might delineate and describe this monster of men in his proper colors, 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 find in the sacred Scriptures some few marks and properties, whereby I may thus describe him: He hath not the least spark of true love either towards God or man, not the smallest dram of saving faith, for though he believes, yet tis but a diabolical assent or presumptuous confidence: he hath no fear of God before his eyes: He can find no acceptance with God, when he makes his prayers unto him, for when he crieth he shall not be heard: he is a barren and fruitless Fig tree, which shall surely be burnt, a most cursed miscreant, which shall certainly be condemned, a faithless and merciless steward, which shall be delivered to the tormentors; a notable fool, that to win the world will lose his own soul: he is a very thief and robber of the poor, nay which is worse, he is a man of blood, saith Ecclesiasticus, a devourer, a murderer of the poor: for, saith Saint Ambrose, Si non pavisti, occidisti, thou hast killed thy poor brother, whom thou hast not fed. This is to kill, saith the same Father, to deny the means of the preservation of life: to keep in thy bags which should relieve the poor, is to bury in the grave, the life of the poor. And least men should think 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 inhumanity and pitilesse cruelty, and congealed unto Adamant, let them ponder a while upon the parable of the merciless man, who took no pity on his fellow servant, and was therefore rigorously handled by his own Lord and Master, and cast into Prison there to be tormented everlastingly for his dogged disposition, and cruel carriage towards his fellow-servants: Or let them take these two principal examples into their serious consideration: the first is that of unmerciful Dives, who for denying Lazarus a little hard lodging, a bed of straw, was tumbled down from his bed of Down 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 drink to quench his thirst, was denied himself a drop of water to cool his tongue, so true is that of Saint James, He shall have judgment without mercy: that hath shown no mercy. The other example is that of the Emperor Maurice, who through covetousness and love of money, refusing to redeem certain Christian captives, who were destinated by the Conqueror to the sword and destruction, in case of non-payment, was reduced into a most lamentable state and condition, to a most merciless and doleful end. After this cruel and bloody act of his, in not redeeming the captives (for he had a finger in their slaughter as well as the enemy, because he might have saved their lives) he never thrived or prospered in anything he went about, the Lord gave him over to the horrors of a troubled and wounded spirit, to be vexed with continual fear of treason, and to be tormented with the praeapprehension of the torments of hell, but praying against those future pains and punishments which he feared in another world, and rather choosing to be afflicted and plagued in this life, in a dream (though they be most commonly false and deceitful) he learned the decree of God against him, that he should be dethroned, and delivered up into the hands of bloody Phocas, one of his Centurions, who should aspire and attain unto the Imperial Crown and dignity: And even so it came to pass, as he foresaw in his imagination, for the same Centurion rebelled against him, got the upper hand of him, was proclaimed Emperor in his stead, and as soon as he was lifted up upon the wings of ambition, to the highest top of honor, power and Imperial majesty, he pursued his former lord and master, took him prisoner, first slew his wife and five children before his face, (he himself all the while crying; justus es Domine & rectum judicium tuum, Just art thou, oh Lord, and righteous is thy judgment:) and after he had dispatched them, he murdered most miserably poor Maurice himself.

Thus were these two forlorn wretches plagued, the one with temporal, the other with eternal punishment, not for commission of evil, which they should not have done, not for cruelty in oppressing the oppressed, or for grinding the faces of the poor, or for robbing, wronging, or notoriously injurying them: but for omission of good, which they should have done, for not showing mercy and compassion when they ought; for this were they hunted, and overtaken with God's plagues and punishments, and so shall all the damned at The day of judgment. This will be one of the most grievovs and unanswerable bills, which will be cast in against wicked men at the last and great tribunal: Imprimis, for not feeding the hungry: Item, for not giving drink to the thirsty: Item, for not lodging and entertaining strangers: Item, for not clothing the naked: Item, for not visiting the sick, &c. As men must then be strictly accountable for all their thoughts, words, and actions, so more specially for the neglect or contempt of Charity and the works of mercy: An invincible Armado of former forgotten sins will then be mustered together, and with all their united forces fight against, and charge upon poor graceless impenitent sinners: but sins of malice, sins of uncharitableness they be the Captain sins, who will march in the forefront of the battle, and being armed with most fiery Scorpion-stings will vex, and wound, and murder most horribly and be verlasting scourges and flames unto their consciences

Let unmerciful men consider on these things, and if they desire to escape those Judgments, which hang over the heads of all merciless men, let them pray unto God for that invaluable Jewell, the grace of Charity: Let them put on bowels of pity and compassion, remove and prevent all causes and occasions of unmercifulness and cruelty, which be principally these: Independance upon God, distrust in his promises made to the merciful. (Let covetous, carnal, and hard-hearted misers say what they will, they do not believe in God, they give not credit to his Word) fear of future want and penury, when they have the Word of Truth to the contrary, wnat of love towards God, and of pity towards the poor, love of money, and earthly-mindedness, pride of apparel, fullness of bread, love of pleasures, and pastimes, Self-conceit, and a groundless presumption that they are good Christians, when they are nothing less, that they are in the right way to Blessedness, cock sure of Heaven, true worshipers of God, sincere professors of his Gospel, unquestionable believers, albeit they be not zealous of good works, nor given to the practices of Charity. These and the like obstacles and hindrances there are, which stop men from walking the ready way to good works: They will all appear very clear and evident in the next Chapter of objections, which worldlings frame upon purpose to shift off the exercise of Charity, and to spare their purses.

CHAP. XXIV. Of such objections as have been or may be made by merciless and uncharitable wretches, with their several Answers and Resolutions.

THere was never any Truth so happily innocent, as to maintain it self free from calumny, obloquy, and opposition, never any duty (though never so necessary) if unto the performance thereof was required the expense of the purse, but hath been questioned and impugned by Hypocriticall and earthen Christians, who preferring a little piece of filthy clay before Jesus CHRIST and the Crown of Immortality, labor by feigned excuses and pretenses to shift off these holy duties of Charity 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 Apostolical Doctrine of laying aside afore-hand for Charitable uses with many arguments, and carnal cavillations, which truth notwithstanding, can hereby be no more darkened and weakened, then the Sun with those paper pellets and artificial bubles the little boys shoot and blow up into the air.

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 quality, according to the various temper of the veins, the earth, stony places, and rocks through which they run, and from whence they flow: So an argument is stronger or weaker, according to the constitution and quality of the brain, wherein it was hatched, and from whence it doth proceed. The strongest and worst objections (for all are naught, that are made against Charity) I will first propound, assoil, and clear as briefly as I can; and although some are so senseless, and foolish that a Recitare were a sufficient Refutare: yet because everyone likes his own things best, and judges of his own conceits, as the Bear 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 trivial objection, that so all the mouths of base worldlings might be stopped.

I see no such need, to be this [Object.] way so disposed?

Our Savior Christ saith, the [Answ.] Poor ye shall always have with you, and if there be always poor, there must be always the exercise of Charity. There is a twofold necessity of practicing this duty. First, in regard of the poor, whose wants thou art bound to supply and relieve. Secondly, in regard of thyself, that thy faith, love, and charity may be made manifest, and known to be pure, lively, operative, and unfeigned Graces, and easily differenced from those mere dreams, fancies, and delusions, with which Satan doth infatuate too many in the world.

We have no poor in our Parrish. [Object.]

1. If this be true (as I can [Answ.] hardly believe it) then be charitable abroad, thus the Law of our land requires thee to be: Travel abroad with the Samaritan, till thou hast found out a wounded man, a poor neighbor that wants the Oil and Wine of thy mercy and compassion, to cure and comfort him. Secondly, hast thou no poor ruinated kindred, if not, thou art sprung from a strange and uncoth Stock and Genealogy: if thou hast any, show kindness at home to thy own blood and kindred, as did the rich man before mentioned Master Jilson who gave a hundred and sixty pounds yearly to his poor kins-folk, a rare example, and hardly ever heard of in these hard and pitiless times. Thirdly, its an objection, which no Parish can truly make, if it consists of many house-holds: for albeit there be none poor in extremity, yet there are doubtless some poor families, who may stand in need of thy aide and liberality, though they come not a begging to thy door.

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

1. 'It is the Law then, and [Answ.] not thy Charity, which relieveth the poor. Secondly, the Law provideth well, but yet not for all persons that may be indigent, and helpless, nor yet for every good work, 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.] est velle, sed etiam benefacere: Affection is not enough (where there is ability) without present action and execution. Secondly, the commendation of thy willingness and afflexibilitie within thee, will prove to be but a ridiculous 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 do nothing in this case without God's special Grace, without which thou wilt easily let slip every good occasion, and wilt not see, where thou shouldst see, nor do good, when and where God would have thee.

The poor are very unthankful. [Object.]

1. All are not so, or if they [Answ.] were, yet they must be relieved. Secondly, thou thyself art oftentimes unthankful to God, and yet he ceaseth not to follow thee with his continual blessings, and therefore oughtest thou to deal as mercifully with thy brother. Thirdly, thou art in giving, not to look unto their thankfulness, but to their misery. Fourthly, their backs will bless thee, though their tongues return back no thanks. Fifthly, their ingratitude is their own sin, not thine, it doth thee no harm, but is altogether hurtful to themselves. Sixthly, because they fail in their duty towards thee, wilt thou therefore dare to fail in thy duty towards God? wilt thou therefore be uncharitable, because they are unthankful? God forbid. Seventhly, consider if thou givest still, and knowest that thou shalt not receive anything back again, no not so much as thanks for thy good deeds, the more true is thy Charity, and the greater shall thy reward be with God. For if we seek any recompense with men, we shall surely loose it with God. Lastly, let us remember, that the Lord (to whom we become creditors, if we give liberally to the poor) undertakes to be our Pay-master, we have his Word, his Bill and Bond for it: and if we expect anything back again for our charitable practices and many good turns, we must look for it at his hands.

The poor are very lewd, and [Object.] unworthy relief.

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 Charity, if thou wilt do nothing for the other. Secondly, thou art not to relieve their lewdness, but their poverty, and thou must succor and sustain them as they be men, not as they be transgressors. Thirdly, our Heavenly-Father giveth to the good, and to the wicked, and remember, we must be merciful as he is merciful. Fourthly, we are to know that our own unworthiness is great before God, yet we beg of him and expect his Alms: are the poor more unworthy of our Charity, than we are of God's gracious liberality? Doubtless not. Fifthly, though they be unworthy to whom thou dost give, yet bethink-thyself he is not so, for whose sake thou doest give. Sixthly, when thou releevest their necessities, friendly reprove their ill courses and conditions: Thy Alms and bountifulness may be a good means to mollify their stubborn natures, and to work them to amendment. Lastly, 'tis better to feed ten unworthy and graceless wretches, than to let Christ go unfed, and unrefreshed, in one poor Lazarus.

When they receive our Charity, they abuse it.

1. The assertion is false, if universal, and do not misspend God's blessings, some use them well, give therefore to them. Secondly, do not we abuse God's good creatures too much and too often, whereby though we grievously offend his Sacred Majesty, yet do not we cease to beg, neither doth he leave off to give. Thirdly, the poor in mis-employing the fruits of our alms, wrong themselves, not us, they can abuse but a little but we do a great deal, this then is but a poor pretence to excuse any from works of mercy. Fourthly, If we know who they are that will waste and consume the money which we give them, then let us be liberal unto them in other things more needful, let us labor by frequent admonitions, and friendly objurgations to reform them, far be it from us ever to harden our hearts, and wholly to withdraw our hands from succoring them, in their miseries and extreme necessities, but if they persist in their wicked ways, let us complain of them unto authority, whose Charity is Misericordia puniens, Merciful castigation and correction for their amendment.

I am a widow what can be [Object.] expected from me?

1. If of a mean estate, not [Answ.] much, yet thy mite shall be sure to find acceptance with God. Secondly, no Widow may think quatenus a Widow she may be exempted from showing mercy to the poor: for the Apostle tells us, that a Widow who is to be honored as a Widow indeed, must be well reported of for good Works, which if she doth not, she is no Widow indeed. Thirdly, we have heard before how Widdowes have been addicted to good Works of Piety and Charity.

I am a Wife, therefore its not [Object.] for me to give, I cannot, I dare not do anything.

If Conscionable subjection [Answ.] be the ground of this objection, then it is the more tolerable, look before for satisfaction Chapter 6. in what cases Wives may give; but if it proceed from covetousness, 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 find any such starting holes, when they come to answer before Christ at the dreadful day of judgment.

I do give, though more silently [Object.] and secretly than others, I desire not to be seen of men, nor to have a Trumpet blown, when I disperse my Alms.

Boast not, I pray thee, of thy [Answ.] false counterfeit and sneaking liberality, thou needest not desire the blowing of a Trumpet, for, if indeed, thou wert open-handed, and liberal to the poor, as they have a hand to receive, so they have also a tongue to blaze abroad thy Charity and Almesdeeds. Remember also thy lamp of Charity must not burn under a bushel, thy light must shine before men, that God might be glorified and malicious mouths stopped by thy many good works. For an Alms may be given openly, and yet not vainegloriously: It is true indeed, give we must not to be seen of men: but its one thing, to give with a sinister and Pharasaicall intention to be seen, and another thing to give that which may be seen. That is a strange invisible Alms which none see, and as strangely insensible which none can feel: Such is the Charity of Self-applauding hypocrites, which most commonly is expressed in nothing, but in words, and vainglorious 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 extremely needy: The poor Widow had but a little, when she cast her two Mites into the Treasury which was all that she had, and least any should bring a Counter plea of their poverty, our Savior Christ hath promised a most certain acceptance and reward even to a cup of cold water, the which none are so poor, but they are able to give. God doth nothing value or respect the greatness of the gift, but the readiness and willingness of the heart: for if there be a willing mind, it is accepted according to that a man hath, and not according to that a man hath not.

There be some more able than [Object.] myself, rich men, who are good hold-fasts of that they have, and will do but little.

1. I must let thee know, that [Answ.] thou must regulate thy life and actions by the Laws & precepts of God and not by the examples and practices of men: Wilt thou therefore be a Nabal, because other earthwormes starve and famish the poor? That can never be a good conclusion, which is inferred from false and erroneous premises: Others richer than thyself give but little, therefore thou wilt give just nothing at all: a cursed, devilish and damnable consequence. Secondly, there be many examples of rich men which do give, and why dost thou (passing over the sound flesh like filthy flies which feed on corruption) pitch only upon the scabbed and ulcerous parts? There be some rich and wise and learned and noble who are compassionate and merciful to the poor: take these for thy pattern, and go thou and do 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 neighbor, who either is a bad husband, or hath sufficient old flour, will let his land lie barren and untilled? And remember what the Apostle faith, He that soweth sparingly shall reap sparingly, but he that sows not at all, is sure to reap not at all. If thou wilt lend nothing to Christ's poor members here upon earth, never look to receive anything of the Head in the kingdom of heaven.

I have a trade by which I set many Poor on work. [Object.]

What then wilt thou give [Answ.] them nothing freely, because thou dost reward them for their pains? thou mayest not call that a work of mercy, which is but an act of Justice: for in setting the poor on work, and paying them for their labors, thou githem but that is their own, and herein thou aimest chiefly at thy own end, the enriching of thyself, the preservation of thine own substance, not the sustentation of the poor. Now this is clean contrary unto liberality and charity, she seeketh not her own. 1 Cor. 13. 5. But the good of others. Thou mayest do well indeed to mingle and season these actions of mortaliand uprightness, with works of mercy, to give more to well deserving servants, then they earn by covenant, to increase their wages, to help them freely and lovingly in hard times; when difficult businesses, and a tedious work sticks upon their fingers, and will not reach out to maintain them. This were true charity, and not merely the setting of poor people on work for thy own proper gain and lucre.

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

1. This may be but a poor [Answ.] shift and evasion, to blame thy wife, for thine own fault as Adam did Eve. Secondly, thou art the head, and what thou hast, is at thine own disposing, thou mayest not en thrall thyself to thy inferior, nor be ruled and ordered by thy wives rotten and unreasonable counsels and persuasions. 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 own will well enough, and why not in this? surely because Ananias and Sapphira are met together, and are resolved with one heart and hand, to detain and keep back part of that price, which should be laid at the Apostles feet, and given to the poor.

I am myself but poor, and [Object.] have, but what I get by my handy labors, and the sweat of my brows.

1. There be some such ingrate [Answ.] and thankelesse wretches, who will extenuate, and villify God's blessings, and complain of poverty and want, when they have no cause so to do: there is (saith Solomon) that maketh himself poor, and yet hath great riches. Secondly, If thou art so poor, as thou seinest thyself to be, yet first strict precepts binds thee to give. Eph. 4. 28. sometimes, and in some cases. Secondly, Thy necessity is not so pinching, as another's extremity, Thirdly, Thou mayest find in the Scriptures many rich examples of poor almesgivers: as for instance. Christ, who had neither house nor harbor, the poor wid dow, poor Macedonians, &c. Fourthly Art thou so poor, 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, vainly, and profanely, and canst thou not find in thy heart to lay out as much charitably upon the poor? 6. Thou canst scrape together enough to pay thy earthly landlord his fines, and rents, which he exacteth, and canst thou not be persuaded to lend to thy heavenly Lord and maker that which he lawfully requireth. Seventhly, consider with thyself, how by thy good example thou mayest provoke others unto good works (which is every man's duty. Heb. 10. 24.) or shame the rich which are slackehanded to the poor. Eighthly, thy pitiful regard of others miseries, may move others to respect thee, as one fire kindleth another: so the heat of thy brotherly kindness may kindle a charitable affection in others towards thee. Lastly, thy forwardness to give in thy poor estate, adds a great deal of luster to thy charity, and maketh thine alms more acceptable unto God, and more commendable and remarkable among men.

I am in debt. [Object.]

1. But not by giving to the [Answ.] poor, liberality 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 thy debt unto God: do not think this a just pretext for the neglect of so important and heavenly a duty. Thirdly, mercy may be a means by God's blessing to free thee, and to set thee at liberty again. 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 money sinfully and superfluously, and wilt thou lay out nothing charitably upon the poor. 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 poor. Sixthly. It is fit inquiry should be made how thou earnest into debt, perchance thy insatible desue of rising and growing great in the world, hath brought thee to this extremity, and thou hast borrowed of others to buy & purchase more lands & possessions for thyself; this debt then is voluntary, for thy gain, and may not be a let unto charity: or perhaps thy rash and over-hasty entering into bond for other spend thrifts, or thy own profuseness and prodigality hath brought thee into debt, this debt then remains as a punishment upon thee, and therefore repent for thy rashness and former lewd courses, and begin betimes before thou art gone to far, to spare thy purse, Serain fundo parsimonix, it will be too late to spare when all is spent: employ thy substance to better uses, lay out where thou mayest expect a blessing from God, who borroweth of thee, when thou givest to the poor.

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

1. Let me ask thee, hast [Answ.] thou no money nor means to help thee, but by sale of thy goods and possessions? If thou hast, why then framest thou such a ridiculous pretence: doubtless thou canst provide food and raiment, and other necessaries for thyself without selling thy estate, of which thou mayest give if thou wilt, nay thou must give or thou art but a miser. Secondly, suppose thou hast nothing (which is but a groundless supposition) remember what our Savior's charge is, Sell that you have, and give alms, the meaning whereof is this, as is apparent out of the precedent & subsequent words: do not tire and weary your spirits, nor wear out your precious time about carnal and worldly things, do not cark and care immoderately for these earthly and transitory trifles, trust not in your wealth, glew not your affections to your riches, set not your hearts upon them, but rather sell that ye have and give alms to the poor and needy, rather lay up treasures in heaven, then bags in earth, rather grow rich towards God by relieving the poor, then great and glorious among men by hoarding up store of wealth in your coffers, the which at the best, in respect of true happiness is but a base incertaine, inglorious, and beggarly condition. Thirdly, look upon the examples of the Saints in Jerusalem, how many of them sold all that they had to relieve the poor brethren, which were under any grievance, pressure, or distress. They were themselves under persecutions, pursued with malicious enemies, compelled to fly hither and thither, for their own safety 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 be noted, the case must be alike, if we imitate their practices, for the Apostle in these cases requires an equality, and would not have some eased and others burdened 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 everyone of such a condition make the like excuse and upon such a pretence sHut their hands against the poor, how should old cripples be relieved, distressed families supported, and God's people maintained? dost thou think that the duties of charity lie only upon unmarried and childless persons? no, no, thou canst not free thy neck from the yoke, unless thou wilt prove an untamed heifer, an enemy, a rebel to the Lord. Secondly, Job had ten children, yet he was a man wonderfully, compassionate and bountiful to the poor: a notable example we have also of one Mrs Owen of Istington who had-two and twenty children, notwithstanding in her life time she built an Hospital, and gave to it fifty pounds per annum, a free School, to which she allowed a sufficient stipend, she gave two hundred pounds to Oxford library, and to many other pious and charitable works as much as amounted to the sum of 2500. pounds and upwards. Thirdly, a good wife and children are the gifts and blessings of God, and shall this his goodness towards thee be a cause of thy ingratitude to him and uncharitableness to thy neighbor. Fourthly, thy carking, and caring, and immoderate thoughtfullnesse about the things of the world is to little purpose. Luke. 12. 25, 26. It can do thee no good, tis God's blessing that enricheth, as Solomon 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. Sixthly, What is the aim and end of thy earthlymindednesse, of thy faithless, fruitless, 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 merciful to the poor, 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, yet thou art utterly ignorant who shall enjoy and gather them. Many men have provided well in the eyes and judgment of the world, for posterity, scraped together abundance of wealth very greedily, and kept it as sparingly, and have not either a prodigal heir wasted all in a moment, or a foolish wife by marching with an unthriftie second husband, ruined and undon her self, and all her children: thus God often crosseth the plots and intentions of many covetous and merciless worldlings, who are distrustful of, & independent 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 bethink thyself, whether these be not the fruits of thy uncharitableness, It will be a very profitable inquisition, when thou findest thyself to go backward in thy estate, and God's secret displeasure to blow upon thy wealth, to examine well whether thou hast not often failed in the duties of charity: losses and crosses arise not out of the earth, happen not by chance and fortune as some Idiots conceive, they be either plagues, punishments, or chastisements for sin, for omission of some good, or commission of some evil, or else they be trials of our faith, whether we will rely on God, and his promises, and do what he bids us, or rest upon our own arm of flesh, our own 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. Job. 1. 21. Therefore by these thy * misfortunes and disasters learn a lesson of patience and obedience, for so thou must or else thou art not conformable unto thy Savior who though he were a son, yet learned obedience, by the things which he suffered. Heb. 5. 8. If any way, as doubtless, many ways thou hast disple afed thy Lord and maker, and by thy ingratitude and uncharitableness, caused him to chastise thee with these crosses and afflictions, then labor to reconcile unto thee his pleasing countenance again by new obedience, walking in a new course, and practicing of new duties, and principally this of charity: there is no better or easier way to come into his favor again then this, for he will have mercy, and not sacrifice, and if thou wouldest have God to be merciful unto thee, be thou first merciful unto others. Thirdly, hast thou suffered such a shipwreck in thy estate, that thou hast nothing remaining with unfortunate Job, why then thy excuse is somewhat tolerable but & if thy case be not so desperate, give then of that which is left in hope of better 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 poor be relieved? for there be very few who have not a share in those common afflictions whereunto mortality is very liable and obnoxious. Lastly, consider, that these be signs of God's favor, and testimonies of his love, and goodness towards thee, if thou canst be instructed thereby: Nay, if thou art of a Heavenly and Spiritual constitution, and of the number of Christ's peculiar, beloved elect, and favourite-Nation, thou, wilt like the Be suck much sweetness: out of thesebitter herbs, and be hereby rather encouraged and provoked unto good works, than any way dis •• imated by them. The Macedonians in a great trial of affliction were most abundant in liberality. 2 Cor. 8. Their Charity did not ebb and flow like to the motians and tides of the Sea, who are then the greatest and rise highest when the Moon is in the full, but when their affairs suffered an eclipse, and were in the wane and very much decreasing, even then their deep poverty abounded unto the riches of their liberalitis.

3. The Christian Hebrews likewise suffered joyfully the spoiling 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 practice both in prosperity, and adversity, and have testified their richest liberality, in their deepest poverty, continuing the same hand of bounty to the poor in the midst of their heaviest losses, which they were wont to reach forth to them all the happy season of their most gainful trading and prosperity: but in all this, they were no losers, for by God's great blessing and mercy towards them, they recovered again their losses by some fortunate commodities which were unexpectedly thrust upon them. Thus the experience of God's goodness 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 needful [Object.] for my wife and family, for I spend all, and make even at the years end.

1. Thus the rich Glutton in [Answ.] the Gospel, who fared deliciously every day, might have answered poor Lazarus, and thus in effect rich Nabal replied to David's servants. Secondly, thou must not measure thy need by thy luxurious, superfluous, and idle expenses: those things are to be accounted necessaries, not which men can or do 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 years end, if he be so prodigally disposed. Although thou hast goodly means, a plentiful inheritance, and immense patrimony left thee, yet if thou spend, thou carest not what, and knowest not how, if thou wilt be an entertainer of good-fellows and the like rabble of idle, graceless, and lewd companions, if thou wilt suffer thy servants to live as they list, thy children to run out with the Prodigal in the Gospel, thy means certainly cannot hold out, thou wilt scarce have enough for thy wife and family, and so there will be no portion for the poor, wherefore this is but a poor plea, to object that thou spendest all, and makest even at the years end. Here in thou art the more culpable in that thou art not only a merciless man, but also a graceless and careless Prodigal. If thou wouldest play the part of a wise and righteous man, and order thy affairs with judgment and discretion, Psal. 112. 5. there would be sufficient for thy own private and needful expenses, and a supply also for the necessities of the poor. If Dives had abated somewhat of his too costly raiment, and sumptuous fare, and if Nabal had not feasted like a king, nor tippled so intemperately, the one might very well have sustained the life of poor hungry Lazarus, and the other might have relieved David and his servants without any damage or detriment to themselves at all: And if the notorious drunkards and jovial revellers of our times were more abstemious, moderate, and sparing as they ought, they might be far more liberal than they are to the poor. Thirdly, if thou repliest, that thou spendest all, and neither needlessly, nor riotously, nor superfluously, that thou art frugal, provident, and circumspect enough, in the managing of thy affairs, but yet canst not thrive, nor make thy means hold out to maintain thy family, and the poor; then let me advise thee to consider with thyself, what might be the reason of this thy infortunate success in thy businesses and the cause thou art no better blessed: Certainly, it is to be feared, that thou hast been unmerciful, and incompassionate to the poor, 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 meet, or dealeth with a slack hand shall soon become poor, Prov. 11. 24. & 10. 4. And if thou desirest to thrive and fare well in the world then be merciful to the poor, for he that hath a bountiful eye shall be blessed. Prov. 22. 9. Perhaps thou wilt say that thou laborest in things which are good and lawful, yet in thy labors and endeavors thou hast not that true and right aim which thou shouldst have ( viz. ) the relieving of the poor, Eph. 4. 28. and therefore thy labors are also fruitless and unprofitable: for if thou wouldest be merciful, thou shouldest be blessed upon earth, Deut. 15. 10. Psal. 41. 1. 2. God would bless thee in all thy works, and it is his blessing that maketh rich, Prov. 10. 22. without which all thy labors, pains, and policies are but vain, fruitless, 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 expenses, that I cannot be liberal to the poor.

We may not maintain the [Answ.] dignity of our places with the portions of the poor, and that is no laudable or honorable condition, whereby men are brought to that strait, that they cannot be charitable. Job was a Prince of great place and quality, yet very good and compassionate to the poor. cap. 31. Cornelius was a noble man and of great eminency in the world, yet he was a large and liberal alms-giver. Act. 10. 2. He that is great should labor to be good too, for greatness without goodness, nobleness of birth, without the true nobility of the mind, honorable eminences, and high estimation in the world without holiness and sanctification, are but miserable privileges, glorious vanities, and glittering abominations.

I may give so much, as that [Object.] I may impoverish my estate, and so need myself before I die.

1. Most monstrous madness, [Answ.] prodigious infidelity, whoever knew a man truly charitable to come to beggary, or to the misery of a wasteful prodigal? who was ever a looser by lending to the Lord? There be many promises to the contrary, He that giveth to the poor shall not lack, he shall be like a spring of waters, whose waters fail not, he shall be sure of repayment, if we give, it shall be given unto us, &c. who can be such an Atheist, or infidel, as to stagger at these promises. Secondly, this is the way to increase thy estate, by scattering comes increase, as it falleth out by sowing seed: living wells the more they are drawn, they spring & flow the more freely, as the widows oil did by pouring out. Thirdly remember how merciful the Lord hath dealt with those that have been merciful: was not the oil and meal of the widow 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 fishes, receive back again 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 truly merciful 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 own experience, that he never saw the righteous (whom he defines to be a merciful man ver. 21.) forsaken, nor his seed beging their bread. Lastly the ground of this objection, is abhorred infidelity, and distrust in God's promises and independence upon his providence. To help thee therefore out of this gulf of incredulity, and hell of unbelief, consider. First, that thou hast not as yet wanted, why wilt thou fear future misery, for thy present well-doing? Secondly, Take the horriblenesse of thy sin into thy serious consideration, for in not believing, thou, as much as in thee lieth, laborest to make God a liar. Thirdly, meditate on God's infallible, eternal, and immutable promises. Heb. 13. 5. Psal. 37. 3, 4. And lastly ponder upon the faithfulness 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-employed it, yet thou neither dost, nor canst loose thereby. First, thou hast a strong promise to succor, and bear thee up, though thy bread be cast upon the waters, yet after many days thou shalt find it again. Eccles. 11. 1, 2. Thou lendest to the Lord, who will certainly repay thee again. Thirdly; thou providest an everlasting treasure for thy soul in heaven, and layest up in store a good foundation for time to come: so as thou canst not hereby be any way endamaged. He that gives least, is the greatest looser, the frankest giver is ever the greatest gainer.

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

Whether should the Eagles [Object.] fly, but where there is a dead carcass? to whose door should [Answ.] the poor go, 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 cheerful and a liberal 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 backs will bless thee, the more tongues will thank thee, the 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 everyone, is better then something to a few, and nothing to the rest. [Object.]

The times ensuing may not prove good, and I know not what evil my happen hereafter, therefore tis best to keep what I have. [Answ.]

1. This is but a groundless dubitation, and carnal reasoning proceeding from a distrustful heart, and worldly thoughts and Imaginations: shall carnal fear, which is the expectation or opinion of a future evil, hinder thee from doing a present good? The holy Ghost doth teach thee to conclude the clean contrary: Give a portion to seven and also to eight, for thou knowest not what evil shall be upon the earth, Eccles. 12. 2. Charity will be in steed of an Ark unto thee, when the ocean of God's plagues and judgments break in upon the world; be then like a righteous Noah, build this Ark before the flood come, that thou mayest not be drowned with the wicked and the merciless. Secondly, present exercise of mercy is the safest way to prevent future misery, Dan. 4. 27. and the Apostle tells us, that mercy rejoiceth or glorieth against judgment, Jam. 2. 13. That is, he that is charitable to his brother, and taketh pity on the poor, shall escape that judgment and condemnation which shall pass upon all merciless and cruel men. Thirdly, if adversity should happen, and the things which thou fear'st should come to pass, yet God will (as it were) wait upon thee to succor and deliver thee Psal. 41. 1. 2. 3. Isaiah. 58. 11. Fourthly, if thou hoardest up thy moneys against the time of adversity, as if they were a Panoply, a competent harness, or like Vulcans armor, an armor of proof against all thrusts and blows whatsoever; thou art much deceived, for thy silver and thy gold shall not be able to deliver thee in the day of wrath, Ezech. 7. 19. Riches profit not in evil times, but righteousness delivereth from death, Prov. 11. 4. Jobes wealth was the falsest friend that he had, it forsook him, and did him then least service, when he had most need of it, and in the midst of his affliction this was his greatest comfort and consolation, not that he had been rich and honorable (for happiness lost, is a woeful speculation) but that he had been charitable, Job 31. & cap. 29. The perfume and sweet smell of his good works remained still fresh and fragrant in the nostrils of his soul, and the very remembrance of them served, as a special Cordial, to cheare and quicken him in the midst of his heaviest sorrows and deepest pressures. Such is the nature and property of this heavenly grace, if it be once firmly radicated in the soul, that it inheres, and abides unshaken, steadfastly, and eternally. Charity (saith the Apostle) never faileth, 1 Cor. 13 8. but whether there be Prophecies they shall fail, whether there be tongues they shall cease, whether therebee knowledge it shall vanish away, Charity only is fixed in the soul like the Sun in his orbe, and cannot possibly be plucked thence, but there heats and enlightens, and comforts, and shines constantly, and everlastingly.

I have a mind to give something [Object.] to the Church, and poor when I die.

Procrastinated and deferred [Answ.] Charity, merits not the name of Charity indeed. A dying miser may part with a portion to the poor, 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 unfeignedly and without dissimulation but because death will not suffer him to enjoy it any longer, could he have carried his bags with him into the grave to bribe the worms, or into Hell to corrupt the Devils, and pacify his tormentors; doubtless, he would never have allotted out one mite for Lazarus: Therefore all such as are of ability, to give while they are alive, but will not till they be dead, are to know. First, that if all the rich should be so minded, the Poor might quickly be starved, and that intentionally they are true murderers of their brethren. Secondly, that they sin in a high degree in disobeying the Precept of God, who enjoins them to do good, and to be merciful, while they have time and opportunity, Gal. 6. 10. Thirdly, that they are not sure of the continuance of their ability, for there is a world of ways to make shipwreck 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 remain with them, yet how know they that God will give them grace to be liberal at their death, who had never the goodness to be charitable in their life? and how can they be assured, that God will accept of their Death-bed bounty and Alms-deeds, since at their last dissolution they bestow that on the poor, which had it been in their power, they would still have detained, and locked up in their coffers? What Saint Augustine spake of death-bed repentance is as true of death-bed Charity, Sera raro vera, late liberality is ralely true and hearty: for all a wicked man's outward actions at such a time are very obnoxious to a suspicion of Hypocrisy, because for the most part they be forced, violent, and in a sort involuntary, and proceed from ill grounds, as the fear of judgment, or conceit of merit, &c. And therefore for a conclusion; Know all men by these presents, that hypocritical Death-bed-bounty and vainglorious funeral-hospitality of Usurious, Covetous, Mercilesse, and frozen-hearted Nabal's, is but a sick, rotten, diseased, and dying liberality. Let us not dare then to defer our best deeds, till our last, sometimes the worst, always the weakest hours of life, but rather let us remember to offer up daily to our Lord and Maker the sacrifice of prayer and supplication, the Sacrifice of Praise and Thanks-giving, the Sacrifice of Love and Alms-giving, and the like well-pleasing Evangelical Oblations, that so we may glorify our Heavenly Father by our good works, all our life long, and prepare them also against our death, as so many precious ointments, odors and perfumes, to embalm our souls unto Immortality: for blessed are they that thus die in the Lord, they rest from their labors, and their good works do follow them, even so,