The Marrow of Divinity

CHAP. XX. Questions, and Cases of Conscience about Borrowing, and Lending.

Quest. W Hat rule is the Borrower to observe towards the Lender?

Answ. That he do nothing to the hurt, and hindrance of him in his outward estate.

Quest. How may the Borrower hurt the Lender in his outward estate?

Atsw. First, when the borrower doth not return, [ I] or restore the thing borrowed at all to the lender, if he can retain it; contrary to 2 Kings 6.5. Psal. 37.21. Rom. 13.8.

Secondly, if he return or restore not the thing borrowed to the lender in [ II] due time at the time appointed, but keeps it longer without the consent of the lender, and it may be forceth the lender to recover that by Law which was lent in love. By the Law of the Jews, if the debtor deferred to pay his debt, he was to be sold, and his wife, and children, &c. as appears, 2 Kings 4.1. Hence, Prov. 3.28.

Thirdly, when borrowing things that are spent in the use, as Bread, Bear, [ III] Wine, Flesh, &c. he restores not as much, and every way as good as that which was lent him, or things not spent in the use, as Horse, Ox, Garments, &c. when he restores them not as good as they were lent, but either less, or worse then was lent, and that wittingly and willingly. Of this sort are such Tradsmen as break, that they may escape by paying half, or a quarter of their debt. Hence that Law, Exod. 22.14. and 2 King. 4.7.

Quest. Upon what ground is the borrower to restore the thing borrowed as good as it came to his hands? Or if it be hurt or spoiled through his negligence, or want of care, or good usage, he is bound to make satisfaction for the damage?

Answ. Upon this ground of Equity: Because the borrower only receives benefit by the thing lent, so long as he hath the use of it, therefore he is bound to make it good, if any hurt come to it through his want of care and good usage.

Quest. What if the borrower of money, or other things by the immediate hand of God, and not by any negligence, or default of his own, is disenabled to restore it, what must he do in such a case?

Answ. He is then to humble himself to the lender requesting his favor, and to purpose restitution, and to promise payment whensoever God shall enable him, and if God doth make him able, to perform it, Prov. 6.3. Matth. 18.26.

Quest. What if the lender be dead, and none left to require the thing lent, what must the borrower then do?

Answ. He is to restote it to the child of the lender if he have any; or if none, then to his next of kin, or for want of such, or if none can be found, then he must restore it to the Church, or to the poor, Numb. 5.7, 8. Dan. 4.24. Luke 19.8.

Quest. How else may the borrower sin in borrowing?

Answ. When he borrows anything of his neighbor, especially money for ill ends and purposes: as to maintain his pride, riot, and excess: Or when he borrows, that by the thing borrowed he may hurt another in his person, or outward estate: Or when one having a sufficient stock of his own to manage his trade, and live comfortably, yet he borrows to enable him to engross and monopolize all, or most of a commodity into his own hands to the great hurt and prejudice of others: This is an evil eye, Prov. 28.22. So, Isa. 5.8. Hab. 2.6, 9, 10.

Quest. How may the lender sin by lending?

[ I] Answ. First, when he lends to such persons as he knows borrow for ill ends, and purposes, as to maintain pride, luxury, &c. or to wrong, hurt, vex, & trouble others: whereas lending being an act of charity, properly should be done to the poor, Psal. 112.5. Exod. 22.15.

[ II] Secondly, when he lends upon usury to his poor brother: forbidden, Exod. 22.25.

[ III] Thirdly, when the lender requires the thing lent too greedily, as either before the time appointed for the returning of it, having no extraordinary need, or at an unseasonable time, as on a Sabbath day, &c. Deut. 24.10, 11.

[ IV] Fourthly, when he requires the thing lent with rigor, and extreme hard usage of the borrower, disenabled by God for the present to repay him, and that by casting him into prison, &c. Exod. 22.26, 27. Isa. 58.6. Mat. 18.29, 30.

Quest. What if the borrower dissembled when he borrowed, pretending that he was able to pay when he knew he was not: or being able refuses to pay, as many bankrupts do: may not rigor be used to such?

Answ. Yea, the lender may lawfully cast such an one into prison, and so make him bear the burden of his pride, dissimulation, and injustice, Prov. 20.16. and 22.27. No pity is to be shown to rash and foolish Sureties: nor to dissembling borrowers. See Elton on the Commandments.

Quest. whether is it lawful to put money out to usury?

Answ. Before this can be answered, we must consider,

1. Who it is that borrows, whether a poor brother that is constrained to it by need: or a rich tradesman that takes it up to enlarge his trade: or a rich man that lays it out upon superfluous occasions. Now you may not receive profit from him that borrows out of necessity. To the poorest of all you must give and not lend: To the next rank of poor you must lend freely; but if a man will borrow that money which you could improve yourself for enriching of him, or that will wantonly lay it out for his mere pleasure, the case is very different: For God hath not commanded me to love any man more then myself: neither is there any reason that I should deny my own advantage to maintain another man's excess.

2. Upon what terms do you lend? whether upon an absolute contract for a set profit, whatever becomes of the principal, or upon a friendly trust to a voluntary satisfaction according to the good improvement of the sum lent. The former is not safe: for where there hath been an honest endeavor to make an advantage, which yet hath been disappointed by an unavoidable casualty, or force, there to require interest, cannot be without oppression. But the latter is undoubtedly lawful, and such as are conscionable will think themselves as strongly bound to it by the Law of gratitude, as by any bond whatsoever.

3. If you make an absolute contract? Is it upon a certainty, or upon an adventure? For if you are willing to hazard the principal, there can be no reason why you may not take part of the advantage.

4. Where the trade is ordinarily certain, there are yet further considerations to be had: For the clearing whereof these grounds may be laid down.

1. That the value of monies, or other commodities is arbitrable according to the Sovereign authority, and use of several Kingdoms, and Countries.

2. That whatsoever commodity may be sold, is capable of profit in the loan of it: therefore a horse, or an ox, &c. seeing it may be sold, it may be let out for profit.

3. That money itself is not only the price of all commodities in all civil Nations, but in some cases is a traffickable commodity, the price whereof rises and falls in several countries upon divers occasions, and yields either profit or loss in the exchange of it.

There can be no doubt therefore but that money thus considered, being as it were turned into Merchandise, may be bought, and sold, and thereby improved to a just profit.

Quest. But whether may money merely considered as the price of all other commodities be let forth to profit?

Answ. All usury, which is an absolute contract for mere loan of money, is unlawful, both by Law natural, and positive: both divine and human; and that for these reasons.

1. Because nature teaches us that money is not capable of supersaetation, or increase.

2. That no man ought to set a price on that which is not his own.

3. That the use of the stock once received, is not the lenders but the borrowers: for the power of disposing of it, is for the time transferred by contract into the borrowers hands: If the lender then by virtue of such a contract takes interest, he doth but in a legal way rob the borrower.

That the Scripture forbids this practice, appears, Exod. 22.25. Lev. 25.36, 37. Deut. 23.19, 20. Neh, 5.7. Psal. 15.5. Prov. 28.8. Ezek. 18.8.

Many Heathen Nations have also condemned such contracts.

It hath been condemned by the Council of Vienna, and other Ecclesiastical Laws. Yet, though it be unlawful to covenant for a certain profit for the mere loan of money, there are other circumstances about it, which allows the lender lawful liberty to take use for his money, especially in these two cases.

1. If he sustains loss, and misses of gain by want of his money lent: for why should I hurt myself to pleasure another, and enrich another by mine own loss?

2. If I shall incur a real loss, or forfeiture by the delayed payment of the sum lent, I may justly look for satisfaction from the borrower: yea, if there be an apparent danger of loss to me at the time of the contract, nothing hinders but that I may secure such a sum as may be sufficient for my indemnity. And if I see an opportunity of an apparent profit that I could make by disbursing such a sum of money, and another that hath a more gainful bargain in chase, shall desire to borrow my money for his greater advantage, there is no reason why I should have greater respect to his profit then mine own, and therefore upon contract I may secure to myself such a moderate sum, as may be somewhat answerable to the gain, which I willingly forgo for his greater profit.

In brief, to guid us in borrowing, and lending, our only rule is charity: For in all human, and civil acts of commerce, its a sure rule: that whatsoever is not a violation of charity is lawful. And what is not agreeable to charity is sinful. And as charity must be our rule, so ourselves must be the rule of our charity. Look what you could wish to be done to you by others, do you the same to them, and so you cannot be guilty of the breach of charity; that will tell you that if you can find out a way whether by loan, or sale to advance your stock, that is free from oppression, and beneficial to others as well as to yourselves, you need not fear to walk in it with all honest security.

B. Halls Cas. of Conscience.

CHAP. XXI. Questions, and Cases of Conscience about Brethren, and brotherly love amongst Christians.

Quest. A Re all God's children brethren?

Answ. Yes, as is proved, Col. 1.2. 1 Tim. 6.2. Mat. 23.8.

Quest. Why are they brethren?

Answ. First, because they are borne of the same womb, [ I] 1 Pet. 1.23.

Secondly, they are adopted of the same Father, Eph. 4.5. [ II]

Thirdly, they are brought up in the same family, Eph. 3.17. [ III]

Fourthly, they are estated in the same inheritance, Rom. 8.17. [ IV]

Fifthly, they are written amongst the living in the same City, Isa. [ V] 4.3.

Sixthly, they execute the same Office of Prophets and Priests to God, Rev. [ VI] 1.7.

Quest. What comfort may the consideration hereof afford them?

Answ. That though they are despised in the world, yet they are a people of a great kindred: the meanest Christian hath as good friends as the greatest Potentate. Grace works, as it were, a consanguinity with all the Saints.

Quest. What duties may the consideration hereof teach them?

Answ. First, to live familiarly together, to visit them, and not to be strangers [ I] one to another, Acts 15.36.

Secondly, to do all things faithfully each to other, 3 John 5. [ II]

Thirdly, to defend each other by words and deeds: Let not a brother be [ III] wronged if thou canst help it.

Fourthly, to supply their wants with brotherly affection, James 1.15. [ IV] 1 Joh. 3.17.

Fifthly, to love them without dissimulation, Rom. 12.9, 10. and 13.8. Col. 3. [ V] 14. Eph. 4.16. 1 Joh. 3.11. and 4.21.

Quest. What evils must they avoid upon this consideration?

Answ. First, they must take heed of contention, Gen. 13.8. and that [ I]

• 1. By public suits at Law, 1 Cor. 6.1, &c.
• 2. By private quarrels, or discords.

Object. But they do me wrong.

Answ. 1. Admonish them of it, Lev. 19.17. Mat. 18.18.

2. Be not rashly angry with them, Mat. 5.22.

3. If they repent, forgive them to seventy seven times, Mat. 18.21. and be quickly reconciled, Mat. 5.23, 24.

[ II] Secondly, speak not evil one of another, Rom. 14.10. Jam. 5.9. and 4.11. It's the Devils property to accuse the brethren, Rev. 12.10.

[ III] Thirdly, be not ashamed of them: for Christ is not ashamed to own them as brethren, Heb. 2.10.

[ IV] Fourthly, have them not in respect of persons: for the poor are brethren as well as the rich, Jam. 2.1, &c. though they be in tribulation, yet are they companions in the Kingdom of God with us, Rev. 1.9.

[ V] Fifthly, all superiors must take heed of tyranny: For they rule over their brethren.

Quest. How shall I know who are God's children, and so my Brethren?

[ I] Answ. First, by their innocence: they bear their fathers image.

[ II] Secondly, by their love to God's House and his Word.

[ III] Thirdly, by their language, 1 Joh. 4.5.

[ IV] Fourthly, by the opposition of the world to them.

Quest. What good shall I get by them?

[ I] Answ. First, by associating thyself with them, thou mayest escape many judgments. Sodom had been spared for ten righteous persons: and get much good. Potiphar's House is blessed for Josephs sake, and Laban's for Jacob's.

[ II] Secondly, thou mayest learn their ways.

[ III] Thirdly, thou mayest be better acquainted with the Father, by living amongst his children.

Quest. Why should we be so careful to love the brethren?

[ I] Answ. First, because it much commends us to God.

[ II] Secondly, it shows that we are translated from death to life, 1 Joh. 3.14.

[ III] Thirdly, that we are of the truth, 1 Joh. 3.19.

[ IV] Fourthly, that we are born of God, 1 Joh. 4.7.

[ V] Fifthly, that God dwells in us, 1 Joh. 4.11.

[ VI] Sixthly, that all we do for them shall be fully rewarded, Mat. 11.41.

[ VII] Seventhly, it will give us boldness at the day of judgment, 1 Joh. 4.17.

Quest. How may I know whether my love to them be unfeigned?

[ I] Answ. First, if thou beest as willing to do them good as to proffer it, 1 John 3.18.

[ II] Secondly, if thou seek'st not thy own things: but canst love them against profit, credit, &c. Phil. 2.3.

[ III] Thirdly, if thou lovest all as well as some, the meanest as well as the greatest, Eph. 1.15.

[ IV] Fourthly, if thou canst go to God for them in secret.

[ V] Fifthly, if thou canst love them constantly.

[ VI] Sixthly, if thou canst reprove, as well as flatter and praise them.

[ VII] Seventhly, if thou canst propose them as patterns for thy imitation.

[ VIII] Eighthly, if thy sorting with them makes thee more holy, and humble.

[ IX] Ninthly, if thou doest to them as thou wouldst be done by.

Quest. What are the impediments of brotherly love?

Answ. Either ignorance will blind thee, or envy will corrupt thee; or pride, and inequality of gifts and place will swell thee; or infirmities will dull thee; or forgetfulness will disappoint thee; or objections and excuses will deceive thee; or trespasses will alienate thee; or the scorns of the world will discourage thee.

Quest. How may the ferventnesse of our love to the brethren be known?

Answ. First, if thou accountest it thy greatest felicity on earth, next to the [ I] enjoyment of God's favor, to have delightful fellowship with the brethren, Psalm 16.3.

Secondly, if thou hast enflamed desires after their fellowship. [ II]

Thirdly, if thou canst cover a multitude of faults in them, 1 Pet. 4.8. [ III]

Fourthly, if thou canst be at pains for them: Love is laborious. [ IV]

Fifthly, if thou art speedy in doing them good, Prov. 3.28. [ V]

Sixthly, if thou lamentest thy absence from them as a bitter cross. [ VI]

Seventhly, if thou doest daily and heartily pray for them, and give thanks [ VII] without ceasing.

• uest. What may nourish affections amongst Godly brethren?

Answ. First, remember often God's love to thee in Christ, 1 Joh. 4.9, 10, 11. [ I] Eph. 5.1, 2.

Secondly, think much of God's command for it, and his acceptation of it, Eph. [ II] 5.1, 2. 1 Pet. 1.22.

Thirdly, meditate often of our dwelling together in heaven, Jam. 2.5. 1 Pet. 4.8. [ III]

Fourthly, converse much together, have fellowship in Gospel duties. [ IV]

Fifthly, consider the promises made hereunto, Eph. 4.15, 16. 2 Pet. 1.9, 10, 11. [ V] Phil. 2.1.

Quest. With what kind of love must we love the brethren?

Answ. First, it must be a natural love, even such an one as ariseth out of our [ I] dispositions, as we are made new creatures in Jesus Christ, 2 Cor. 8.8.

Secondly, it must be a sincere love, without dissimulation, Rom. 12.10. not in [ II] word, but in deed, 1 Joh. 3.18.

Thirdly, it must be a fervent love: they must be loved above all other people, [ III] 1 Pet. 4 8. 2 Pet. 1.7.

Fourthly, it must be a pure love, that comes from a pure heart, 1 Tim. 1.5. A [ IV] love in the spirit, Col. 1.8.

Fifthly, it must be a diligent love that will express itself upon all occasions: [ V] A laboring and working love, 1 Thes. 1.3. Heb. 6.10.

Sixthly, it must be a speedy love, Prov. 3.28. [ VI]

Seventhly, it must be an humble love, a love that would ever serve the brethren, [ VII] Gal. 5.13. Eph. 1.15. and 4.2. Prov. 19.7.

Eighthly, it must be a constant love, Gal. 4.18. [ VIII]

Ninthly, it must be a growing love, Phil. 1.9. 1 Thes. 4.10. [ IX]

Quest. What rules are we to observe that brotherly love may continue amongst us?

Answ. First, some things are to be avoided: as [ I]

1. We must not fashion ourselves according to this world, but avoid all needless conversation with wicked men, Rom. 12.1, 2.

2. We must take heed of, and avoid such as low discord, or cause divisions amongst men: whether such as go about to seduce men into opinions, Rom. 16.19. Gal. 5.12. 2 Pet. 3.16. or such as make contention in practice.

3. Take heed of being ensnared with vain-glorious desires after worldly greatness, either in Church or Common-wealth, Mat. 23.8. Gal. 5. ult.

4. Take heed of conceitedness, or willfulness in judgment: we must not be wise in our own eyes, but rather in lowliness of mind esteem other men's gifts, and judgments better then our own, Phil. 2.3. Rom. 12.10, 16. Prov. 12.15.

5. Take heed of worldliness, and self-love, and minding of our own things, and studying our own ends in conversing with others, 1 Cor. 13.5. Phil. 2.4.

6. Take heed of overmuch retiredness, and neglecting comfortable fellowship with our brethren, Heb. 10.25. Phil. 1.6. Psal. 133.1.

Secondly, some things are to be practiced: as,

1. We must provoke one another to love, both by words, and actions which must be without flattery, and dissimulation, Heb. 10.24.

2. We must strive without complement to show the sound proof of our love in all our actions: and by the fruits of it in all well-doing, strive to approve ourselves to God and before men in this thing, 2 Cor. 8.24.

3. In all that we do to, or for the brethren, we should do them in a loving and respectful manner, 1 Cor. 16.14.

4. We must strive to be rightly ordered towards our brethren, in case of sin against God, or trespass against us.

Quest. How may this be done?

[ I] Answ. First, if we know a fault in our brother, and find that it tempts us to alienation from him, we must follow God's counsel, Lev. 19.17. Reprove him plainly.

[ II] Secondly, we should be convinced that there are infirmities in the best, though we know them not, and therefore so to look for it, that when they do break out, we should be ready to bear with their infirmities, and forbear them if they be mere frailties, choosing rather to cross ourselves, then to provoke them in their weakness, Rom. 15.1, 2.

[ III] Thirdly, if our brother trespass against us, we should show ourselves to be easy to be entreated, and forgive to seventy seven times, if he say he repenteth, Mat. 18.21.

[ IV] Fourthly, if we have done wrong, we should make haste to be reconciled, and seek it, with willing acknowledgement, and readiness to make satisfaction, Mat. 5.23, 24.

Mr. Byfield on Peter.

CHAP. XXII. Questions, and Cases of Conscience about Buying, and selling.

Quest. W Hat Rule is the Buyer to observe in Buying?

Answ. That therein he do nothing that may tend to the hurt, and prejudice of his neighbor in his outward welfare and estate.

Quest. How may the Buyer sin in buying?

Answ. First, When the Buyer debaseth the Commodity which he would buy, dispraising it above [ I] measure, and that against his own knowledge and conscience: Or sets another to unde • bid for the Commodity, that he may get it the better cheap, Prov. 20 4. Isa. 5.20. Matth. 7.12.

Secondly, When he takes advantage of the Sellers simplicity, or present necessity [ II] to buy his Commodity for less then its worth, whereas Gen. 23.9, 13. Abraham would give the full price, and Levite. 25.14, 15, 16.

Object. But Jacob took advantage of Esau 's present need to buy his Birth-right of him for a mess of pottage ?

Answ. This fact of Jacob's was extraordinary, and therefore is no rule for us to walk by: besides he was informed by his Mother that God's purpose was to deny the blessing to him, and therefore he took this opportunity of buying the Birth-right, being (probably) moved thereto by the Spirit of God.

Thirdly, When the Buyer makes bad payment for the commodity he buys: as [ III] when he either pays not at all, or pays less then was agreed for, or delays payment after the time appointed, or willingly and wittingly, pays counterfeit coin, or bad Commodities, or mi • ells the money: Thus did not Abraham, Gen. 23.16.

Quest. What rule must the Seller observe in selling?

Answ. He must not hurt, or prejudice his neighbor in his outward estate thereby?

Quest. How is this done?

Answ. First▪ By praising and extolling the thing he sells above the known [ I] worth, and goodness of it: or affirms it is worth so much, or stood him in so much, and he was bidden so much for it: it may be by his own Wife, or friend under a pretence only that he may sell it the dearer, contrary to Psal. 15.2. His tongue speaking that which his heart and conscience tells him is false.

[ II] Secondly by taking advantage of the Buyers simplicity, or present necessity thereby to take more for his commodity then it is worth: or when the seller knoweth that the buyer cannot make present payment, but must take it upon 〈◊〉 , he thereupon raiseth the price unreasonably, Gen. • .15. Lev. 〈…〉 Amos 8.5.

[ III] Thirdly, in selling and delivering that which he knows to be bad 〈◊〉 in the substance of it, for good, and at the price of good: As when a man sells • and to which he hath not a good title, or which he hath formerly sold or 〈…〉 without acquainting the buyer with the mortgage: Or in ware, when 〈…〉 bad for good, as copper for gold, &c.

[ IV] Fourthly, in selling and delivering that which he knows to be bad and faulty in the quality of it, for good, and at the price of good, as lame, and unsound cattle for sound, rotten flesh for wholesome: rotten wares for sound: using false lights, &c. Amos 8.6.

[ V] Fifthly, Deceiving the buyer in number, weight, or measure, and yet taking the full price: Forbidden, Lev. 19.35, 36. Deut. 25.13, 14, 15. Ezek. 45.10. Mic. 6.10, 11. Prov. 11.1. and 20.10.

Quest. How else doth the seller sin by hurting his neighbor in his outward estate?

Answ. By raising the just price of things, or wracking them to so unmeasurable a rate, as that thereby he oppresseth his neighbor. Forbidden, Lev. 25.14, 15, 16. 1 Thes. 4.6. 〈 in non-Latin alphabet 〉 , significat modum excedere in augendis rerum preciis.

Object. May I not make the best of mine own?

Answ. No, he may not make what he can of his own to the hu • , wrong, and oppression of another, it being against Christ's rule, ( Mat. 7.12.) and that Gal. 5.15.

Quest. How then are we to prize the commodities which we sell?

Answ. Not according to our own greedy mind, but according to the rule of equity, i. e. according to the true value of the thing, and the benefit its like to yield to the buyer, Lev. 25.14, &c.

[ VI] Sixthly, the buying and selling things unprofitable, and hurtful, as Cards, Dice, &c. Or things that tend merely to maintain pride, and vanity: as painting, complexion, patches, &c. or tending merely to maintain superstition, as Beads, Crosses, Crucifixes, &c. Isa. 55.2. Acts 19.24. See Elton on the Commandments.

Quest. Whether may a man sell his wares as dear as he can, and get what he can of every buyer?

Answ. For answer hereunto I lay down these Propositions.

1. There is a due price to be set upon every saleable commodity, else commerce amongst men would be destroyed: For if every man might set what rate he pleaseth upon his land or goods, where should he find a buyer? surely nothing would follow but confusion, and want: for then merely extremity must both make the market, and regulate it.

2. The due price is that which cuts equally, and indifferently betwixt the buyer, and seller, so that the seller may have a moderate gain, and the buyer a just penny-worth.

3. In those countries where there is a price set, by public authority, upon marketable commodities, the way of commerce is easy, and its fit that everyone should be kept close to that rule.

4. Where all things are left arbitrary there were no living, if some limits were not set to the sellers demands.

5. These limits must be the ordinary price used in the several Countries wherein they are sold; and the judgment of wise, experienced, and unconcerned persons: and the well-stated conscience of the seller.

6. If men shall willfully run beyond these bounds, and take advantage of the rareness of the commodity, or the • aucity, and necessity of the buyers, to enhance the price, to an unreasonable height, they are guilty of the b • each of charity, and by making a sinful bargain procure to themselves a cu • se.

7. Yet is not a man so strictly tied to any others valuation as that he may not upon any occasion, ask or receive more then the common price: or that if the market rise he is bound to sit still. For there may be a just reason upon a general mortality of cattle to set his beasts unsold, at a higher rate, or upon a dearth of corn, or other commodities to heighten the price: But in such cases we must observe these rules.

• 1. We must grudge ourselves our own gain.
• 2. We must not be of the first that enhance the price: but must rather be the lowest in our valuation, and labor what we may to bring down the market, always putting ourselves in the buyers room, and think how we should wish to be dealt with if we were in his case.

8. It's lawful for the sel • er in his price to have regard not to his disbursements only, but to his labor, cost, delay of benefit, to his loss in managing, to his hazard, or difficulty in conveyance: but yet in all these with such moderation, as that he may be a just gainer by the bargain: not reckoning the buyer, nor hasting to be rich by the secret spoils of an oppressed neighbor.

9. Those things whose only end is pleasure, or ornament, as a jewel, a hauk, a hound, &c. can admit of no certain value: The owners affection must estimate it, and the buyers desire must make up an unbounded bargain: yet in these, and all other things not necessary, conscience will tell us that we must so sell as we would be content to buy.

Quest. What follows from the consideration of all this?

Answ. First, that those common maxims amongst tradsmen: That things are so much worth as they can be sold for. That men who are masters of their wares may heighten their prizes at their pleasure, and get what they can of the buyers: and that whatsoever they get by the simplicity, or nenecessity of the buyer, is lawful price, are damnably uncharitable, and unjust.

Quest. Whether is the seller bound to make known to the buyer the faults of that which he is about to sell?

Answ. For answer hereunto consideration must be had of divers circumstances. As

1. What the nature, and quality of the fault is, whether it be small, or such as makes the thing unuseful or dangerous to the buyer. Or whether the fault be apparent or secret: Now concerning those, small faults may be concealed without injustice: main, and important must be revealed. Again, if apparent faults be not discerned by the buyer, he may thank himself: But secret faults known only to the seller (if they be such as may be prejudicial to the buyer) ought not to be concealed: or if the seller do conceal them, when as the buyer pays as if they were sound and perfect, the seller is bound in conscience, either to void the bargain, or give just satisfaction.

2. It must be considered whether the buyer before the bargain concluded, hath desired the seller to discover the faults, and out of a reliance upon his fidelity, and warrant hath made up the match? or whether in confidence of his own skill he made up the bargain without moving any question? If the former, a double bond lies upon the seller to deal faithfully, that so the buyer may either cease: or if he shall see that notwithstanding that defect it may serve his turn, he may proportion the price accordingly: But if the buyer do peremptorily rely upon his own judgment, hoping to make a gain by his bargain, because the seller out of conscience of the imperfection, sets it (as he ought) at the lower rate, and thereupon makes up the match, and will stand to all hazards, I see no reason why the seller may not receive his full price: But if it be dangerous to the buyer (as if the horse be subject to perilous starting, or stumbling: or if the land be liable to a litigious claim, &c.) the seller is bound in conscience at least after the bargain) to reveal it, that the buyer may provide to prevent the mischief as much as may be.

But if the seller shall use art to cover the defects of his commodity, or shall mixe faulty wares with sound that they may pass undiscovered, he is more faulty then his wares, and makes an ill bargain for his soul.

Quest. What general rules are to be observed in buying and selling?

[ I] Answ. First, that it's not lawful for a Christian Chapman to thrive by fraud.

[ II] Secondly, that he may not sell upon other terms then he would wish to buy.

[ III] Thirdly, that his profit must be regulated by his conscience, not his conscience by his profit.

[ IV] Fourthly, that he is bound to prevent the buyers wrong, or if heedlessly done to satisfy it.

[ V] Fifthly, that he ought to affect rather to be honest then rich.

[ VI] Sixthly, that being a member of a community both civil, and Christian, he ought to be tender of another man's indemnity no less then of his own.

Quest. Whether may a man sell his Commodities the dearer for giving days of payment?

Answ. For answer hereunto we must remember that there are (according to the Casuists ) three strages of prices. 1. The highest, which they call Rigorous. 2. The mean. 3. The lowest. If these keep within due bounds, though the highest be hard, yet it is not unjust, and if the lowest be favorable, yet it is not always necessary. If rhen you proportion but a just price to the time, and worth of your bargain, so that the present shall pass at the easiest price: Some short time for the mean, and the longer delay for the highest, I see not wherein you do offend.

Quest. What reason may be rendered to prove this lawful?

Answ. It is not mere time which is here set to s • le, which were odious in any Christian to bargain for: but there are two other considerations which render it lawful.

1. The hazard of money agreed upon, which often comes short in the payment, whilst inferior Chapmen, into whose hands the commodity is scattered, prove • bankrupts: so as much loss hereby comes many times to the confident seller, whence is that proverb, A bird in the hand is worth two in the bush.

2. The cessation of that gain which the Merchant might have made of his money in the mean time, which probably might have been greater then the proportion of the raised price can amount to.

Quest. What if the seller be occasioned to call for his money, being driven to it by some emergent necessity, or drawn by the opportunity of a more gainful bargain, before the time wherein it is due?

Answ. He ought then to make an abatement proportionable to that time prevented, and that by reason of the inconvenience, or loss which the buyer sustains, who may hereby be put upon straits, and inconveniences in getting in the money before the time appointed. But what quantity is to be allowed on the one part; or defalked on the other, is only to be moderated by Christian Charity, and that universal rule of doing what we would be willing to suffer.

Quest. Whether, and how far doth a fraudulent bargain bind men in conscience to performance?

Answ. Is the fraud actively yours, done by you to another? or passively put by another upon you: If the former? you must repent and make satisfaction, either by annuling the match, or making amends for the injury. If the latter: wherein did the fraud lie? If in the main substance of the thing sold? the bargain is void, both by the Law of nature, and of conscience: As if a man hath sold copper for gold-lace: or alchymie for silver; the reason given by the Casuists, is, because there is no bargain without consent. but here is no consent at all whilst both parties pitch not upon the same subject: The buyer propounds to himself gold, &c. the seller obtrudes copper, &c. the one therefore not buying what the other pretended to sell, here is no bargain, but a mere act of cozenage, liable to punishment both by the Laws of God and man. But if the fraud were only in some circumstances, as in some faulty condition of the thing sold not before discerned, or in the overprizing the commodity bought, the old rule is, Cavearemptor. You must hold to your bargain: But if the fault be so great that it mars the commodity, the seller (being conscious to the fault) is bound to make satisfaction.

In the matters of contract we must distinguish betwixt a willing deceit, and an unvoluntary wrong. If a man shall sell a horse which he knows to have a secret and incurable disease, to another for a sound one: and that other, believing the sellers protestation, shall upon the same price put him off to me: I am injured, but whither shall I go for amends? Not to the immediate seller, for he deceived me not: nor to the deceiver, for he dealt not with me: In this case, though the Law will not help me, yet the first seller is bound in conscience to give me, by his hands that sold me this injurious bargain, due satisfaction.

There may be no less fraud in buying also: whether in unjust payment in false coin: or in buying by weights, or measures above allowance: or by wrong valuation of the substance and quality of the commodity, not known by the seller: As for example: A simple country man finds a quantity of Ambergreece cast upon the shore, and not knowing it, greaseth his shoes, &c. with it: A crafty Merchant that knows the worth of it, buys it for a small matter, and makes a great gain by it: The bargain is fraudulent, and requires a just recompense to the ignorant seller, into whose hands providence had cast so rich a booty.

Quest. Whether may a man lawfully buy those goods which he knows, or strongly suspects to be stolen? Or if he hath ignorantly bought such goods, whether may he lawfully, after the knowledge of the owner, keep them?

Answ. To buy such goods as you know, or have just cause to suspect that they are stolen, makes you accessory to the theft: For if there were no receivers, there would be no thieves: But if, making use of Saint Paul's rule concerning meats, you extend your liberty to whatsoever is sold in the market, and shall in the exercise of that freedom upon a just, and valuable consideration ignorantly buy those goods, which you afterwards hear, and know to be another's, your contract is faultless, since your invincible want of knowledge acquits you from any guilt of consent: yet withal, you are bound to acquaint the true owner with the matter, and to proffer yourselves ready to join with him in the prosecution of the Law upon the offender, and upon an equal satisfaction to tender him his own.

B. Halls Cas. of Conscience.

Quest. What are the general rules that Christians should observe in all their dealings with others?

Answ. That we carry and behave ourselves simply and uprightly, honestly, and with a good conscience as in the sight of God, who sees not only our outward actions, but the inwards thoughts of our hearts: and therefore they should do as Paul, Heb. 13.18. We trust that we have a good conscience in all things, willing to live honestly ; and on the the contrary, in all our contracts we must shun all guile, and deceit, and all double dealing tending to the undermining and circumventing our neighbors, as Paul exhorts, 1 Thes. 4.6. Let no man go beyond, or defraud his brother, &c. and David tells us, Psal. 5.6. that God abhors the deceitful man.

Quest. What particular rules are to be observed?

[ I] Answ. First, in all our dealings we must observe truth in all our words, and not only speak it from our lips, but from our hearts, hating, and avoiding all subtle equivocations, and mental reservations tending to deceive those with whom we deal, Zac. 8.16.

[ II] Secondly, we must use fidelity in all our promises, performing them though it be to our own hindrance, unless he to whom we make them do release us, Psal. 15.2, 4.

[ III] Thirdly, justice in all our actions, giving every man his due, and dealing with others as we would have them deal with us.

[ IV] Fourthly, charity and compassion in remitting our right in whole, or in part when the bargain proves hard, and to the hindrance of our poor neighbor who is not able to bear it.

[ V] Fifthly, patience, and contentedness when we sustain damage, or be otherwise crossed, or overreached in any of our contracts, either purposely by those with whom we deal, or by some casualty which could not be foreseen.

Quest. What evils are to be avoided in our dealings with others?

[ I] Answ. First, lying, and equivocation which is as bad, Prov. 21.6. Getting treasures by a lying tongue is a vanity, &c. Prov. 13.11. wealth gotten by vanity shall be diminished, &c. yea, though a man could get the whole world by it, what would it profit him seeing thereby he loses his soul, Rev. 22.15. and 21.8.

[ II] Secondly, all perfideousnesse, and breach of promise, though it tend to our great advantage, seeing God will never bless goods gotten by such means: Or if we should thrive by it, our worldly gain will never recompense our spiritual loss, Prov. 10.2. Treasures of wickedness profit nothing, &c.

[ III] Thirdly, uncharitableness, raising our gain out of our neighbors loss, whereas, as fellow members, we should labor to thrive together.

[ IV] Fourthly, we must not through impatience fret, and murmur when we meet with crosses and losses in our contracts, but be content sometimes to lose as well as to gain, For which end we must not look so much to inferior means, which oft are exceeding faulty, but fix our eyes upon the wise providence of our good God, who governs all things, even such as seem most contingent, to his own glory, and the spiritual, and eternal good of them that love and fear him.

Quest. What duties are required of us in buying and selling?

Answ. These were mentioned before, yet I shall run them over with some additions.

1. The seller must be the truly, and lawful owner of the things which he sells, or his deputy appointed by him, and that the buyer do not for his private gain, buy anything from any whom he thinks not to have any right to sell it: therefore they offend which buy stolen goods if they know it, or who sacrilegiously buy and sell Church-livings, and such things as have been freely consecrated to the service of God, of which sort are they that have bought Bishops, and Deans, and Chapters lands, and Impropriations.

Secondly, the seller ought to sell, and the buyer to buy such things as are [ II] vendible, and may justly be bought, and sold. Such therefore offend as sell, or buy the gifts of the Spirit, as Simon Magus, Acts 8.18. or holy thing • which belong to God, and those who sell, and buy justice, or injustice by bribery given, or taken to fill their own purse • , and to pervert right, Isa. 1.23. and 5.23. Amos 2.6. They also who sell and buy truth and lies, as false witnesses, and such as hire them to give in false testimony. But most of all, such as for corruptible things sell their souls unto sin as Ahab did, 1 King. 21.20. and those, 2 King. 17.17.

Thirdly, we ought also to sell only such things as are fit for sale, or knowing them [ III] to be otherwise, to acquaint the buyer with it, and so to pitch a lower price according to their lesser value. We must not otherwise sell things that are falsified in respect of their substance, and such as are mixed and corrupt, for such as are good, which is a common fault amongst Merchants, and tradesmen, who for their greater gain adulterate their wares, and mingle things of different degree in goodness, selling them all at the best rates.

Fourthly, we must sell such things only as are some ways profitable to the [ IV] Church of Common-wealth, either for necessary use, or for ornament, and delight: they therefore offend who sell such things as are unprofitable to others, much more they that sell such things as are pernicious, and hurtful in their nature: as they that sell Popish and heretical books to ignorant people, who are like to be seduced by them, obsceane, or Popish pictures, books full of ribaldry, and profannesse, fit only to corrupt such as read them.

Fifthly, we ought in selling and buying to set our wares at an equal price, the best [ V] rule whereof for the most part is the market, which values things not simply in their own worth, but with consideration of circumstances of scarcity, plenty, time and place, and not according to the price we gave, whether less, or more, nor only respecting whether we gain much or little, whether we get nothing, or lose thereby. For as necessarily through the change of prices we must sometimes lose, so we may gain at another time to regain these losses, and to repair our estate: and as we must not when we have an ill bargain, exceed the market, and so transfer our loss upon others, but patiently bear it as imposed by God: so when we have a good bargain in respect of the difference of places, and times, we may not, unless we would be uncharitable to ourselves, put off our gain to others, but receive it thankfully as God's blessing upon our labors. But yet herein we must take heed that we be not overstrict, seeking only our own gain without respect to the Common wealth, nor uncharitable to the poor in joining with others to keep up the market in times of scarcity: But when we can afford it, we ought to abate something, and by our example to bring down others to the like reasonable rates. Again, we must take heed that we use no unjust, nor uncharitable courses to raise the markets, by forestalling, and buying up the things that are brought at low rates with purpose to sell them dearer in the same place: Or to engross commodities, that having them all in our own hands, we may sell them at our own rates. Neither may we (as some companies use to do) combine ourselves together to sell our wares at a certain rate. Nor keep in our commodities to cause a dearth; seeing if we defraud the people of God's blessings, we shall be liable to their curse, as, Prov. 11.26. Neither may the buyer desire to have commodities under the worth, especially when he hath to deal with the poor, whose necessities ofttimes constrain them to take, not what their wares are worth, but what they can get for them. Such Shop keepers therefore offend grievously who take advantage of their poverty who work for them, sinfully to oppress them, forcing them to sell their tears, sighs, and groans with their wares, because wanting bread to put into their own, and their children's mouths; they refuse to buy their wares, not because they do not want them but that thereby they may beat them down to the vilest prizes, and so pinch and almost starve them who work hard for a poor living, whilst the buyer by his excessive gains, lives in [ VI] all superfluous excess, and grows wealthy.

Sixthly, in regard of the manner of buying and selling, we ought to use honest simplicity, avoiding all manner of fraud and deceit: They therefore offend who use a thousand devices to circumvent, and defraud their neighbors, as

1. By blinding their minds with their false praises of their wares, and their eyes with false, and deceitful lights.

2. By concealing the known faults of their wares, endeavoring to get the highest prices, as though they were faultless.

3. By asking double the price of their commodity, and taking it also if they can prevail with the buyer to give it.

4. By abusing their friends under color of love, selling dearer to them then they would to a mere stranger.

5. By telling untruths either about the worth of their commodities, or the price which they cost them, or the money that they have been offered, or that which they will take, and not under, and oft confirming their lives with intermingled oaths; and many other cheats which I cannot name.

Quest. How may thess sins in buying and selling be avoided.

Answ. If (as we profess) we would prefer justice, and charity, before deceit and self-love. 1. If we would consider that God is present, and beholds all our dealings, to whom ere long we must give an account, 1 Thes. 4.6. And lastly, if we would remember that it will profit us nothing to win the whole world with the loss of our souls, Mark 8.36.

Mr. Downams guide to godliness?

CHAP. XXIII. Questions, and Cases of Conscience about our Callings, and Vocations.

Quest. O Ught every man to have a Calling?

Answ. Yea, as may appear by these Scriptures, Eccles. 1.13. Ephes. 4.18. Christ himself had one, Mark 6.3. 1 Thes. 4.11.

Quest. Is it a sufficient calling for a man to attend upon another, as serving men do?

Answ. To attend upon the persons of Magistrates and Nobles is a warrantable calling, especially having some particular employment annexed to it, as to be Cook, Butler, Clerk, Croome, &c. So had Cornelius servants, Acts 10.7.

Quest. How must we behave ourselves in our particular callings?

Answ. We must be diligent, painful, and faithful therein, Genes. 3.19. Psalm. 128.2. Prov. 10.4. and 13.4. and 22.29. 2 Thes. 3.10. Gen. 31.40.

Quest. Suppose a man have enough to maintain him, and his without a calling?

Answ. Yet if he be able, he must employ himself in some particular calling, either in Church or State, and be diligent therein: He must eat his bread either in the sweat of his brain, or of his brow. Adam himself must work, Gen. 2.15. See Elton on the Commandments.

Quest. How else may we prove that all must have callings?

Answ. From the Examples of God's Saints in all ages: as of Abel, &c. before the flood: the Patriarchs after the flood, and many under the Gospel.

Quest. Why must we use faithfulness and diligence therein?

Answ. First, because he that is slothful, and negligent therein, or walks [ I] loosely, and carlesly, is near a kin to him that lives without a Calling: yea, he is brother to him that is a great waster, Prov. 18.9.

Secondly, diligence in a calling, is the work of the Lord: and therefore he [ II] that doth it negligently is accursed, Jer. 48.10.

Thirdly, God of his rich mercy hath allowed us six days, not to loiter, but [ III] to labor, and dispatch our business in, Exod. 20.9.

[ IV] Fourthly without diligence in a particular calling Superiors could not govern and provide for their inferiors: nor inferiors serve, and please their superiors according to the fifth Commandment: nor either of both provide for their health according to the sixth Commandment: Nor avoid idleness, and the fruits thereof according to the seventh Commandment: Nor shun the crime of theft forbidden in the eighth Commandment: Nor preserve their good names provided for in the ninth Commandment: but be ever coveting, and full of discontent forbidden in the tenth Commandment. Jndeed its not possible to reckon up all the sins, and dangerous discomodities that attend upon them that either live without a calling, or that deal negligently, and carelessly in their calling: as appears. Pro. 6.11.13.14. and 24.30.

Quest. How may this be proved?

Answ. By the woeful experience of such as have either used unlawful callings, as Thieves, Cheaters, Gamesters, Parasites, Stage-players, &c. Or else that have lived without a calling, who besides that they are commonly unprofitable Caterpillars, yea burdensome, and chargeable to others, they either grow profane in their lives, or fall away from the truth of religion into damnable sects, and erroneous doctrines.

Quest. How may we prove that diligent walking in our callings is so acceptable to God?

Answ. Because as he that hath no lawful calling, or that walketh negligently in one that is lawful, transgresseth all the Commandments of the second Table, thereby highly displeasing God, and pulling a curse upon himself: So he that walketh diligently in a lawful calling, keeps God's Commandments, and so hath a promise of a blessing annexed to it, Lev. 20.26. Deut. 28.8. Prov. 10.4, 22.

Quest. Do all that walk painfully in a lawful calling please God?

Answ. No, except withal they observe these rules.

1. That such be true believers, without which its impossible to please God, Heb. 11.6. and such as are careful daily to amend their lives.

2. They must follow their earthly businesses with heavenly minds: and see that their worldly affairs do not justle out the seasonable performance of holy duties: that so they may also thrive in grace, and be good husbands for their souls.

3. That they so shun unnecessary meddling with other men's matters, that withal they be not so shut up in their bowels, as to neglect their brethren's causes, when duty and conscience calls for their assistance.

Quest. How is conscionable walking in our callings a furtherance to a godly life.

Answ. Because therein we follow God in doing that which he requires at our hands, and imitate the example of the godly that went before us, who have found the benefit and comfort of it.

Practice of Christianity.

Quest. Why else must we have, and attend upon our particular callings?

[ I] Answ. First, God hath commanded us to labor the six days, and to do all our work, Exod. 20.9, 10.

[ II] Secondly, Particular callings are God's appointment for our own good, of our persons, family, estate, and for the benefit of others also, and God gives us wisdom, and ability to manage them, as he did to Bezaleel, Exod. 31.2. &c. So Isa. 28.24. &c. and 54.16.

[ III] Thirdly, Its the means whereby God hath ordained that we should get our living, Gen. 3.19. 1 Thes. 4.11. and such as will not work, must not eat, 2 Thes. 3.10. &c. Its a character of a good woman, Prov. 31.27. Idelness is disorder, 2 Thes. 3.8.

Fourthly, The promise of plenty, comfort, and blessing is made to the diligent, [ IV] Prov. 10.4. and 13.4. and 12.27. Hence Psal. 128.1, 2. Isa. 3.10. Mr. Reyners Precepts.

Fifthly, Man is born to travel, and labor, Job. 5.7. [ V]

Quest. What else may move us to diligence in our particular callings?

Answ. Remember that God who hath set us in our callings, hath promised [ I] also to be with us therein, to give us good success, to help us to bear out the tediousness which sin hath brought upon our labor, to give us his protection in these our ways, to feed and maintain us by his blessing upon our labor, in the house, in the field, in our stock, and store, whereas poverty arresteth the idle person, Prov. 28.19. and 10.4. See also, Jos. 1.8.

Secondly, whereas all other creatures live to themselves, man was appointed to live to others as well as to himself; the Church, his Country, family, the [ II] poor: Everyone challengeth a part in him.

Thirdly, an honest calling is a School of Christianity. For, [ III]

1. As we send little children to School to keep them out of harms way, and unhappy turns: so diligence in our callings fenceth us against Satan's temptations: and it's a bridle to restrain our own lewd desires, abating wicked lusts, abandoning loose commpany, and fitting us for the Lord's coming, when we are in his service.

2. Whilest in this School we perform duties for the Lord's sake, we have daily practice and increase of graces, such, as faith, obedience, patience, meekness, constancy, truth, invocation, thanksgiving, and by experience of God's goodness for the time pas • , we are the better enabled to depend upon him for the time to come.

3. In this School also we learn to be teachers of others, and to be patterns to others of the right use of the world, whilst ourselves use it daily, as not using it: whilst we so play the good husbands, as that we keep ourselves from being worldlings: not laying aside our heavenly minds, whilst we are about our worldly businesses.

Fourthly, consider the danger of those that stand idle all the day long, passing [ IV] their time in voluptuousness. Paul saith, that such as live in pleasure are dead while they live : They are out of God's protection, never out of Satan's snares: their heart, like the field of the sluggard, its overgrown with the nettles of lusts, &c. As rust frets iron unused, and moths garments unworne, so good things are shaken out of the hearts of idle persons; their souls are but as salt to keep their bodies from stinking: It shall one day be said to them, Take that unprofitable servant, &c. Mat. 25.30. Tailor on Titus.

Quest. May not a man change his particular calling if he dislike it, and like another better?

Answ. Everyone ought to continue constantly, and conscionably in his particular calling; wherein their calling to grace did find them if it be warrantable, and lawful, as we see, 1 Cor. 7.10. No comfortable change of a calling can be made but in these cases.

1. Of private necessity, when a man is disenabled to follow it, or cannot get a subsistence by it.

2. Or for the common good, and that truly so, not hypocritically pretended, and for by-respects. If any man then upon the giving of his name to religion, shall grow into neglect, distaste, or dereliction of his honest particular calling, we may ever strongly suspect him of hollowness, and hypocrisy: Hence Mr. Perkins saith, Though a man be endued with excellent gifts, and be able to speak well, to conceive prayer, and with some reverence hear the Word, and receive the Sacraments, yet if he practice not the duties of Godliness within his own calling, all is but hypocrisy. See Boltons first Vol.

Quest. How may we live by faith in the exercise of our particular callings?

Answ. When considering that its God's Ordinance that men should labor in some honest vocation for their private maintenance, and the common good, we believe the promises that he hath made of protection, and blessing us therein. The Texts of Scripture are plain for both, Gen. 2.15. and 3.19. Ephes. 4.28. 1 Corinth. 7.10. 1 Thes. 4.11, 12. 2 Thes. 3.10, 11, 12. Prov. 10.4. and 12.17. and 13.11. and 12.24. and 22.29. Psalm 91.11.

Quest. Why is it necessary that we should live by faith in them?

Answ. To prevent the evils which beset us in our ordinary callings, as covetousness, injustice, impatience and distracting care. Naturally men are apt to incumber themselves with superfluous businesses, and trouble themselves about the event and success: they content not themselves with their lot and condition, but desire to heap up riches above measure: they forecast many things in their heads long before, and know no end of their cares. The trouble which we meet with in the world, begets love of the world, and whether it be crossed or prosper, the more they be exercised about the things of this life, the more they follow after them with greediness, vexation, discontent, plotting how to compass their designs, whether by right or wrong, by fraud or oppression. Now the Sovereigne remedy against these, and such other mischiefs is a lively faith, which lifteth up the heart to better things, quietly submitting to the good pleasure of God, commending the success of all their honest employments to his Highness, and resting upon his grace for present help and future supply in the use of such means as he hath ordained, Heb. 11.6.

Quest. What are the acts of faith in this particular?

[ I] Answ. First, it informeth us to make choice of an honest calling for which we are fitted, and into which we may enter by direct, good, and lawful means, Prov. 16.20.

[ II] Secondly, faith instructeth not to meddle above our knowledge, but to lean upon the living Lord, not on our own skill and cunning, Prov. 3.5, 6. For if we do, either it shall not effect what we do intend, or if we bring it to pass, yet it shall not succeed, or avail to those honest uses which we intended, Psalm 127.1, 2. Hag. 1.6, 9. Eccl. 9.11.

[ III] Thirdly, it quickens the most skillful workman to strive with God in prayer, that the work he sets upon may succeed and prosper.

[ IV] Fourthly, it causeth diligence, care, uprightness, and faithfulness in all the business of our calling, as knowing that whilst we walk honestly therein, we do service to the Lord Jesus, Psal. 128.2. Eph. 6.5, 6. Faith awakens the sluggard, rouseth the lazy, makes the idle lay his bones to work, Prov. 31.13, 15. and him that was a purloiner to deal truly, justly, and honestly.

[ V] Fifthly, it encourageth to the most painful, difficult, and (in the Worlds esteem) the most disgraceful works of our callings. Distrust breeds niceness, fear and sluggishness, but faith produceth hardiness, valor, and activity; for it assures of divine protection and good success, Isa. 7.4. Jos. 7.5. Prov. 31.17. 2 Tim. 1.7, 8, 9. Heb. 11.7. Mark 6.18. Heb. 11.9, 10.

[ VI] Sixthly, it strengthens against manifold troubles, disgraces, oppositions, and discouragements that we meet with in our places: and enables us to go through ill report, and good report, honor and disgrace, Heb. 11.35, 36, 37. 1 Cor. 4.3. 1 Thes. 2.6, 9. Phil. 3.7, 8. It directs us to order the affairs of our callings wisely, and to go about them in a good manner, i. e. in obedience to God, to right ends, and with an heavenly mind, exercising the graces that God hath bestowed on us, Eccl. 2.26. 1 Sam. 18.14.

Eighthly, it teaches to moderate our cares, confine desires of earthly things, [ VIII] and to commit ourselves to God for the success of our work, as Psal. 55.22. Mat. 6.32. 1 Pet. 5.7. Psal. 127. • . Prov. 16.3.

Ninthly, it supporteth with strength patiently to bear the miseries, and [ IX] calamities which accompany us in our callings, which ever since the fall of Adam we are subject unto, and worketh the soul to contentation in every estate, Phil. 4.11, 12.

Tenthly, it restraineth distrustful cares about the success of our labors, but [ X] is not slack to crave God's blessing upon our labors, Phil. 4.6.

Eleventhly, if we find wished success, it makes us vigilant, frugal, humble, [ XI] merciful, and thankful: For it receives blessings as gifts of grace to be employed according to God's Will, and appointment, to the glory of his Name, and comfort of his people, and teaches so to use the world, as willing to renounce it, &c. 1 Cor. 7.31. Prov. 21.25, 26. Psal. 112.9.

Twelfthly, Faith coupleth the labors of our callings with the practice of Christianity. [ XII] For God hath commanded us both to seek his Kingdom, to work out our salvation, to make our election sure, to exercise ourselves in good works, to walk in love, and to exercise ourselves honestly in our particular callings, which faith will not separate.

Quest. But how may we live by faith touching the success of our labors, which we find too much above our strength or means?

Answ. First, faith in such cases causes self-denial in respect of our judgment, [ I] wisdom, and power, Prov. 3.5. and 16.2. and 21.2. Jer. 10.23. Lam. 3.37.

Secondly, it teaches submission to God's direction, and dependeth upon his [ II] help and assistance: and asks counsel at his Word, Jude 1.1. and 20.18, 23, 28. Isa. 8.20. It chooses what God approves, though to human wisdom it seems bootless, and improbable. It trusteth God for ability to the work, provision of the means, the disposition of them, and the good success to come by them, Mat. 6.25. and 10.19. Psal. 32.8. Ezra. 5.5.

Thirdly, it brings forth industry and endeavor to serve God's providence: He [ III] that is most confident to speed, is most vigilant to take all opportunities, and most diligent to use all lawful means.

Fourthly, it cannot be silent in such a case, but sends us to God by prayer, [ IV] 2 Chron. 20.12. Psal. 5.2, 3.

Fifthly, it puts life and hardiness in us to play the men, Judge. 5.8. [ V]

Sixthly, it waits upon God for good success, and triumpheth before the victory, [ VI] Prov. 16.3.

Seventhly, its ready and forward to praise God for good success, Psa. 103.1, 2. [ VII] Judge. 5.9, 10, 11. See Ball on Faith.

Quest. How many sorts of men transgress about their callings?

Answ. First, such as run into callings before God sends them. Many such intruders [ I] there are into the Ministry.

Secondly, such as live by such ways as God calls them from: as by usury, [ II] lottery, deceit, oppression, &c.

Thirdly, such as do the work of their calling at an unlawful time: as on the [ III] Sabbath, &c.

Fourthly, such as abide not in their Callings. [ IV]

Fifthly, such as meddle with many callings: being called but to one. [ V]

[ VI] Sixthly, such as live without a calling.

[ VII] Seventhly, such as are slothful in the execution of the Callings wherein God hath set them. Mr. Byfield on Peter.

Quest. What must we propose to ourselves in following the duties of our particular callings?

Answ. We must not make gain our end therein, as Heathens and Turks do, and all that do so are servants and drudges to Mammon, but Christians ought to follow their work, because God hath so appointed, aiming also at the good of the Church and Common-wealth, and our own gain must come in on the by, as it shall please God to send it. We must follow our callings as a means God hath appointed to keep us from idleness, and to humble us thereby, and that we may be instruments of the common good. Rogers on Pet.

Quest. What other Rules are to be observed in our particular callings?

[ I] Answ. First, that our calling be lawful and agreeable to God's Will, and Word: such an one as our labor in it may tend to God's glory, and to the good of the Church and Common-wealth, and the furthering, not only of our temporal, but our spiritual good, and the eternal salvation of our souls.

[ II] Secondly, that we be in some measure qualified with such gifts as are fit for our callings: for when God calleth men to any place, he furnisheth them with such competency of gifts, as that they may profitably perform the duties required in it: that we may with cheerfulness and comfort go on in it, expecting his blessing upon our labors, and in the end of our lives a rich reward for doing him therein faithful service.

[ III] Thirdly, our minds and hearts must be settled in our callings, so as not to shift, and change them, unless it be upon weighty and necessary causes, nor to intrude, and busy ourselves in the callings of others, which would overthrow all order, and bring confusion both in Church and State, and cross God's wise providence in the government of the world, who gives variety of gifts to be exercised in variety of callings; therefore we must follow the Apostles rule, 1 Cor. 7.20, 24.

[ IV] Fourthly, We must so behave ourselves in our callings as may be for God's glory, the good of others, and our own welfare: for which end,

1. For our persons we must be regenerate, and sanctified: for our persons must be accepted, before our works can please God, Tit. 1.15. To the pure all things are pure, &c. All that a wicked man doth is abominable, Prov. 21.27.4. neither can such expect a blessing upon their labors, Ps. 1.3. and 112.1, 2, &c. and 128.1. God's promise belongs only to the righteous as appears in those Texts. 2. The duties of our callings must be performed in faith: as was shown before, Heb. 11.6. Joh. 15.5. Rom. 14.23.

2. They must proceed out of unfeigned love to God and our neighbors, which is the fountain of all true obedience, and not principally from self-love, and love of the world: the love of God will move us to consecrate our lives, and labors wholly unto him, and love unto our neighbors will make us to seek their good as well as our own, 1 Cor. 13.5. Gal. 5.13.

3. They must be directed to right ends: As

• 1. Principally to God's glory, which we should advance in everything, 1 Cor. 10.31.
• 2. The good of the Church and Common-wealth, which we should prefer before our private good.
• 3. So to aim at our own profit, as that we join there with the welfare, and benefit of our neighbors, and not raise our gain out of their losses.

4. Our care must be to perform the duties of our callings after a right manner: For which end we must, first follow our earthly businesses with heavenly minds, and affections; as Citizens of Heaven, and pilgrims on earth, longing after the joys of our own country, Phil. 3.20. Coll. 3.1, 2. especially in the midst of our ordinary businesses, we should oft lift up our hearts to God, craving his blessing in, and giving him praise at the end of our work, not forgetting Christ's Counsel, Mat. 6.33. Secondly, we must sanctify them by the Word and prayer: The first is done when we labor to see our warrant out of Scripture for all we do: doing all things both for substance and manner as God's Word requireth and directeth: The second is done when by prayer we desire God's blessing upon all our labors, and return him thanks when we have obtained it, Col. 3.17. For its God's blessing only that makes rich, Prov. 10.22. Deut. 8.13.18. He gives, and he takes away, Job 1.21. 1 Sam. 2.8. Psal. 113.7. Abraham and Lot by God's blessing waxed rich, Gen. 13.5, 6. and Isaac, Gen. 26.3.12. and Jacob, Gen. 32.10. without which all our labor is in vain, Psal. 127.1, 2. God will blow upon it, Hag. 1.6, 9.

5. There are sundry virtues to be exercised in the right and religious performance of the duties of our callings: As,

(1) Knowledge, and judgment, whereby we are enabled to discern between good, and evil, right, and wrong, without which we walk in darkness, and shall be apt to commit many errors.

(2) Affiance in God, whereby we cast ourselves upon his promise, and providence in the use of lawful means: as Psal. 37.5. Commit thy way to the Lord, trust in him, and he shall bring it to pass. For which end remember that▪ God takes care of the fowls, clothes the lilies, Mat. 6.25, 28.

(3) Get and use a good conscience both towards God and man, as Paul, Act. 24.16. Heb. 13.18. this willl keep us from all secret sins, and crafty conveyances, whereby we are naturally apt to wrong our neighbors for our private advantage.

(4) We must get contentation, being in all things contented with God's good pleasure, judging that condition best wherein he hath placed us, indifferently welcoming poverty, or riches, prosperity or adversity, gain or loss, because they are sent of God, Phil. 4.12. If we get this, we shall not be discontented with the baseness of our callings, nor envy others their great preferments, their less labor, and more gains, &c. It will also keep us from base covetousness, knowing that godliness is the greatest gain, 1 Tim. 6.6. Hence, Heb. 13.5.

(5) We must possess our souls with patience, which we have need to do, considering that we are daily subject to many crosses, and miscarriages which would otherwise discourage us from going on.

(6) We must have our hearts replenished with thankfulness to God being always ready, when we observe his love in blessing our labors, to render him the praise of all, Gen, 32.10. Not sacrificing to our own nets, as Hab. 1.16. But seeing all comes from God, to return all praise to God, 1 Cor. 4.7.

(7) We must perform the duties of our calling with alacrity, and cheerfulness, doing it heartily as to the Lord, Col. 3.23, 24. who will reward our labors with an heavenly inheritance: and this will make all our labors more easy, and to be more acceptable to God.

(8) We must observe justice in all the duties of our callings, doing nothing in them but what may advance our neighbors good as well as our own, 1 Thes. 4.6. dealing with others as we would that they should deal with us.

Mr. Downams Guide to Godliness.

CHAP. XXIV. Questions, and Cases of Conscience about our holy Calling, or Vocation.

Quest. O F how many sorts is the Calling of God?

Answ. First, the particular calling, which is to serve [ I] God in some particular Vocation: so the Word is used, Heb. 5.4. Rom. 1.11.

Secondly, the general calling which is to serve God [ II] in all parts of holiness, with promise of eternal reward through the merits of Christ.

Quest. Of how many sorts is this general Calling?

A • sw. 1. External. 2. Internal. 3. Both external and internal.

Quest. What is the external Calling?

Answ. Its the work of God's grace in his Word offering Christ, and calling upon all sorts of men to reform their ways, and to receive Christ, and to yield obedience to the Will of God, with promise of salvation if they obey.

Quest. What is the inward calling?

Answ. Its the action of God both by his Word and Spirit, calling out his Elect by name particularly, and persuading them to separate from the world, and receive the Covenant of God's grace in Christ, and to devote themselves to holiness of life.

Quest. Why is our conversion termed our calling?

Answ. First, because the means whereby God works upon us, ordinarily [ I] is his Word, or the voice of his servants calling upon us for amendment of life.

Secondly, because through the mighty working of the Spirit of Christ, the [ II] voice of God's servants speaking out of the Word, is directed to our hearts in particular with such life, and power, that thereby our dead hearts are quickened and we receive the words of the Minister, as the very voice and Word of Christ.

Thirdly, because God would hereby note unto us the easiness of the work, he [ III] can do it with a word speaking, and in an instant convert a sinner.

Quest. But how may our effectual calling be discerned, seeing wicked men may be affected with the Word?

Answ. It may be discerned by the effects of it, whereof some appear immediately, other some a longer time after.

Quest. What are those effects?

[ I] Answ. First, a true sight of, and willing confession of our sin-guiltiness, joined with a detestation of all sin, and dislike of our ways which are not good.

[ II] Secondly, a willing separation from the world, both in our affections, by a weanedness from those earthly things which before we doted on: and a forsaking the needless society of the wicked.

[ III] Thirdly, an unfeigned forsaking of all sin, with a purpose never to return to it again, desiring earnestly to partake of Christ's righteousness both imputed and imparted.

[ IV] Fourthly, a love of God and his glory above all things, Rom. 8.28.

[ V] Fifthly, a Spirit of prayer, Joel 2.32.

[ VI] Sixthly, a willingness to be ruled by the Word in all things.

Quest. Wherein doth God's wonderful mercy appear in our calling?

Answ. By the consideration of the things whereunto we are called, which are,

• 1. To his marvelous light, 1 Pet. 2.9.
• 2. To the fellowship of his Son Jesus Christ, 1 Cor. 1.9.
• 3. To a wonderful liberty from the servitude of sin, Satan, the world, and the ceremonial Law, Gal. 5.13.
• 4. To the grace of Christ, Gal. 1.6.
• 5. To an estate of immunity, and free pardon, Rom. 5.31.
• 6. To all safety, Isa. 41.1, 2, 3. Rom. 8.28.
• 7. To Christ's glorious Kingdom, 2 Thes. 2.14. 1 Thes. 2.12. 2 Pet. 1.3. 1 Pet. 5.10.

Quest. How may we walk worthy of our calling?

[ I] Answ. First, if we be humble, and not wise in our own conceits, Rom. 11.25, 30, 31.

[ II] Secondly, if we be very thankful to God for his rich grace unto us in our calling, and the rather

1. Because its no common favor, but a special grace bestowed upon us: For no man comes to Christ, but whom the Father draws, Joh. 6.44.

2. God hath done it without respect to our works, or desert on our part, 2 Tim. 1.9.

3. Because of the means, and manner of our calling: all the three persons of the Trinity concur in it, and its an holy calling, 2 Tim. 1.9.

4. Because of the privileges to which we are called: as to be sons, and heirs with Christ, 1 Cor. 1.7. to a Kingdom and glory, 1 Thes. 2.12. 2 Thes. 2.14.

5. Because God's gifts and calling are without repentance, Rom. 11.29. Isa. • 4. 7, &c. Jam. 1.17.

[ III] Thirdly, if we are careful to maintain good works, Tit. 3.8. Its the end of our calling, Luk. 1.74, 75.

[ IV] Fourthly, if we are fully contented when we are sure that God hath thus called us, Isa. 29.23, 24.

[ V] Fifthly, if we rest in the doctrine we have learned, and have been taught, and are not carried about with every wind of doctrine, Eph. 4.11, &c.

Quest. Why should we be so solicitous to know our calling?

[ I] Answ. First, because it instates us into all the promises of God.

[ II] Secondly, it purifies our hearts and lives, Acts 15.9.

[ III] Thirdly, it supports our hearts in the midst of all afflictions, and temptations wherewith we are assaulted, Eph. 6.16. Heb. 10.19, 20, 22. 1 Joh. 5.4, 5.

Fourthly, it puts life into all our duties, both of Religion and Righteousness, [ IV] Gal. 5.6.

Fifthly, it opens a spring of grace in our hearts, John 7.38. [ V]

Mr. Byfield on Peter.

Quest. Doth a Christian always know that he is called?

Answ. Sometimes a Christian staggers a little, either not being an experienced Christian, or through sight of corruptions and temptations: but setting these aside, a Christian knows his calling, and will live by his Rules: for its not only a calling, but it works a disposition: and therefore if we find it not, we must attend upon the means of the Gospel, which is called the Kingdom of Heav • n, and it will bring us into a good estate, and show us our estate also, which being once made known to us, we may assure ourselves it will remain with us forever; which also may be gathered from this, in that its an high calling, and nothing can break any one link of that chain made by God, Romans 8. 29, 30.

Dr. Sibbs on Phil.

Quest. How may it be proved that a Christian may certainly know his vocation or calling?

Answ. First, because its the Office of the Spirit of God, which the faithful have received to certify them of those things, which God hath freely bestowed [ I] upon them, 2 Cor. 2.12 Rom. 8.15.

Secondly, God's children are commanded to make their calling and election sure, 2 Pet. 1.10. neither is this a legal, but an Evangelical Precept. [ II]

Thirdly, the grace which they have received of God, hath the nature and force of an earnest, in respect of the inheritance that is promised them, Eph. [ III] 1.14. and 4.30. seeing therefore it assures us of that which is to come, it self cannot be uncertain: for nothing can make that certain, which is uncertain itself.

Fourthly, the certain knowledge of the grace of God bestowed upon us, is [ IV] required as a necessary foundation to that joy, and gratitude that God expects from us, 1 Pet. 1.6, 8.

Fifthly, a conscience purified from dead works, doth necessarily infer a certain [ V] knowledge of grace, Heb. 10.20. Rom. 8.26. and 9.2.

Sixthly, this is expressly affirmed of the faithful, and that from such reasons [ VI] as are common to all the faithful, 2 Cor. 13.5. 1 John 3.14. and 4▪ 16. and 5.20.

Quest. By what signs may this certainty of our vocation be confirmed to us?

Answ. First, By the constant inclination of our wills to God as to our chiefest [ I] good. Psalm 119.57. For no man can place his chiefest happiness in the fruition of God, except he be called out of the world, and converted from the Idols which he had formerly set up in his heart.

Secondly, by a purpose and readiness of mind to hearken to God in all things, [ II] 1 Sam. 3.10. Act. 9.6. Psa. 40.8, 9. For hereby we answer to the Call of God. Psa. 26.7, 8.

Thirdly, By an earnest longing after the Word of God, 1 Pet. 2.2. for by this Word [ III] we are called, and regenerated, 1 Pet. 1.23.

Fourthly, By our sincere love to them who are begotten to God by the same [ IV] means, 1 Joh. 3.41.

Quest What means are we to use that we way be made partakers of this holy calling ?

Ans. Though God is many times found of those that sought him not, yet there are several duties to be performed by us ordinarily, if we will be made partakers of this heavenly calling: as.

1. We must prize God's word above all earthly treasures, Psa. 119.14. For none will seek the Kingdom of God till he under-value all things in comparison of it Mat. 10.37. Luk. 14.26.

2. We must bestow our principal care, and labor in the attaining of it, Joh. 6.27. Pro. 2.4. and 8.17. the reason is because that esteem can never be solid, and serious, which hath not endeavors added to it.

3. We must with all diligence, and care apply ourselves to the use of those means which God hath sanctified to communicate his grace to us by, Pro. 1.34. we must wait, as the impotent did at the pool of Bethesda, Joh. 5.3, 4, 7. and the reason is, because God who is the author of grace, hath appointed, and makes effectual those means, whereby he will convey his grace to us.

4. Yea, we must set such a rate upon them that we must be content to sell all to purchase this pearl, Pro. 23.23. Mat. 13.43, 45. For though God requires nothing of us, but freely bestows life upon us, Isa. 45.1.2. yet we ought to forsake all unlawful things in act, and all natural good things in affection, and disposition, that we may get the grace of God.

Quest. What Motives may stir us up to embrace the calling of God?

[ I] Answ. First, If we seriously consider who it is that calls us, Its the omnipotent God, to whom we are bound to hearken in all things, though we Know not what will follow Heb. 11.8.

[ II] Secondly, If we seriously consider what it is that we are called to: Its no small, and trifling thing, but to life, and eternal glory 1 Pet. 5.10. Eph. 1.13.

[ III] Thirdly, If we seriously consider what it is that we are called from, wich is nothing but sin, and death, Act. 26.18. Luk. 3.7.

[ IV] Fourthly, if we seriously consider the moving cause of this our calling, which is no other but the incomprehensible grace of God towards those which were his enemies. Rom. 8.10. 2. Cor. 5.20. and truly we are desperately hardened if such goodness will not work upon us, as, 1 Sam. 24.17, 18, 19.

[ V] Fifthly, If in the humility of our hearts we compare ourselves with others to whom this calling is denied, 1 Cor. 1.26.

[ VI] Sixthly, If we seriously consider what a grievous sin it is to neglect this calling of God, much more to despise it, Mat. 22.7, 8. Luk. 4.24.

[ VII] Seventhly, If we consider what miseries God may justly lay upon us for the same, Pro. 1.24. &c.

Ames. Cas. Consc.

Quest, How else may our vocation, or calling be described ?

Answ. Its an effect of God's election, whereby Christ, God and man, doth by his Kingly authority call, and invite us whilst we live here unto the participation of the inestimable benefit of our Redemption, that thereby we may attain unto life everlasting.

Quest. How manifold is this calling?

[ I] Answ. 1. Its twofold. 1. Common and general, whereby all indifferently, good and bad, elect and reprobate, are outwardly invited by the Ministry of the Word to embrace the benefit of Redemption wrought by Christ: This is ineffectual to reprobates, because they refuse to come, when invited to the Kings Supper, Luke 14.24.

[ II] Secondly, Effectual calling is proper to God's Elect, when as to the outward Ministry of the Word, wherein grace and salvation is offered to all believers, Christ joins the inward operation of his holy Spirit, which opens our deaf ears, enlightens our blind understandings, and softens, and sanctifies our hard and corrupt hearts, so as we attentively hear, truly understand, and by a lively faith apply the doctrine of grace and salvation, which is preached unto us, whereby we are also separated from the world, given unto Christ and he to us, where upon follows that near union whereby we being engrafted into his body, mystically do become his members, and he our head, Mat. 22.3, 8. Rom. 8.30. Act. 13.48. Joh. 6.45. Act. 16.14.

Quest. What are the parts of our effectual calling?

Answ. First. Our separation from the world, of which formerly we were true [ I] members, that from henceforth we should be of God's household, and family, Joh. 15.19. Eph. 2.19. and this he doth, not for any merit of ours, but of his free grace, Jsa. 65.1. Ephe. 2.1.3.12. 1 Cor. 6.11. 1 Pet. 4.3. Isa. 53.6. 2 Tim. 1.9.

Secondly, that reciprocal donation, whereby God the Father gives Christ, [ II] his only Son, truly and effectually to all his Elect, to be their Head, Redeemer, and Savior, and also whereby he gives his Elect to Christ to be his Members, that so they may be redeemed and saved by him, Isa. 9.6. John 3.16. Rom. 8.32. John 17.6. and 10.29.

Thirdly, the union and communion which is betwixt Christ and God's Elect, [ III] which follows upon the donation before spoken of, whereby Christ and they are mystically coupled together into one body, he becoming their Head, and they becoming his members, Eph. 4.15, 16. and 5.30. John 15.1. Eph. 2.20, 21, 22. 1 John 4.13. John 6.54.

Quest. What is the means of our effectual calling?

Answ. First, on God's part, the preaching of the Word, which is made effectual [ I] by the inward operation of the Spirit, first to mollify our hard hearts, and truly to humble us, by setting our sins before us, and this is done by the preaching of the Law: and so seeing our inability of working out our own salvation, we are brought out of ourselves to seek for salvation in Christ, applying him, and his merits to us hy a true, and a lively faith, and this is done by the preaching of the Gospel.

Secondly, the means on our part, is the saving hearing of the Word, [ II] whereby our hearts are mollified, and we truly humbled, and brought out of ourselves to seek for salvation in Christ, whereby faith is begot in us, whereby we apply Christ unto us, and rest upon him alone for salvation.

Quest. What necessity is there of our effectual calling?

Answ. First, before our effectual calling, we are no true members of the [ I] Church, though we may outwardly thrust ourselves into this society. For the Church is a Company or Congregation, which is truly called and selected out of the world: and if we be not of the Church, there is no salvation, Eph. 5.23, 25. Acts 2.47.

Secondly, if we be not truly called, we are not truly justified, nor sanctified, [ II] nor can be glorified, Rom. 8.30.

Thirdly, if we be not thus called, we cannot come to Christ, nor communicate [ III] with him in his benefits, nor receive any saving grace of the Spirit.

Quest. But why should we be so careful in attending upon the Word.

Answ. First, because the Ministry of the Word is God's Ordinance, instituted [ I] by him, for the gathering together of the Saints, &c. Eph. 4.11, 12. neither doth he ordinarily use any other means for our Calling and Conversion. Hence Philip was sent to the Eunuch, Acts 8. Ananias to Paul, Acts 9. Peter to Cornelius, Acts 10.5, 6.

Secondly, its God himself, who speaks by the mouths of his Ambassadors, [ II] who come not in their own names, but in Christ's stead, entreating us to be reconciled to God, 2 Cor. 5.20. and 4.7. Jerem. 1.9. Luke 10.16.

Thirdly, the titles which are given to the Word, may strongly move us to [ III] attend upon the same. Its called the Ministry of reconciliation, 2 Cor. 5.18. the Gospel of Peace, Eph. 6.15. the Word of grace, Acts 14.3.18.32. the Word of Life, Phil. 2.16. Acts 13.26. the Word of salvation: the Kingdom of God, Mat. 13.44. by which we are brought into the Kingdom of grace and glory. Heavenly seed, 1 Cor. 4.15. whence Ministers are called spiritual Fathers, 1 Cor. 3.2. Its milk for Babes, and strong meat for men, Heb. 5.12. Its a rule for our lives, Deut. 5.32. Jos. 1.8. A Lamp to our feet, &c. Psal. 119.105. the Sword of the Spirit, Eph. 6.17.

[ IV] Fourthly, the Word is that heavenly light that shines to us when we are in darkness, whereby our blind eyes are illuminated to see, and find the way to Heaven, Luke 1.79. Mat. 5.14. Acts 13.47.

[ V] Fifthly, its the means to beget faith, without which its impossible to be saved, Eph. 2.8. Heb. 11.6. John 1.12. and 3.16, 18. Rom. 10.17. 1 Tim. 4.16.

Quest. But if once we be converted, what need we hear so oft?

[ I] Ans. First, neglect of God's Word is a manifest sign that we are not truly converted, John 8.47. and 10.3, 4, 27. they which have grace cannot but be ravished with the excellency of the Word.

[ II] Secondly, the Word is the food of our souls, whereby we are nourished, and the graces of God's Spirit strengthened in us: and the want of it is a great judgment, Amos 8.11, 12.

[ III] Thirdly, though he have attained to knowledge enough: yet we must hear to quicken us to practice, to reform our affections, to nourish our graces: yea, its profitable to teach, to reprove, &c. that the man of God may be perfect, &c. 2 Tim. 3.16. 2 Cor. 14.3. therefore with David, we should desire to dwell in the house of God, Psal. 27.4.

Mr. Downhams Christian Warfare.

Quest. Whether is not our Vocation or Calling all one with our Sanctification?

[ I] Answ. No: For 1. Our Vocation is before Justification, Rom. 8.30. but Sanctification is not before Justification: therefore they are not the same.

[ II] Secondly, Sanctification is the end of Vocation, 1 Thes. 4.7. therefore its not all one with it.

[ III] Thirdly, faith is the principal thing in Vocation: the first part of it being God's Call; the second part being our answer to that Call, or coming in at that Call, Jer. 3.22. Now faith is no part of Sanctification strictly taken, because its the means and instrument of our Justification and Sanctification, Acts 26.18. Hence our hearts are said to be purified by faith, Acts 15.9. Gal. 2.20. John 5.24. we pass from death to life by faith, therefore its no part of our spiritual life, as faith comes by hearing, and therefore hearing is no part of Faith: so Justification comes by Faith, and therefore its no part of Sanctification.

Quest. What is the nature of the Call of God?

Answ. Concerning this Call, I shall lay down these Propositions.

[ I] First, our Vocation or Calling is ever by some word or voice, either outward or inward, or both: either ordinary, or extraordinary: by the Ministry of men, or by the immediate inspirations, or visions of God.

[ II] Secondly, this voice in the ordinary calling of the Elect, is not by the voice of the Law, but by the voice of the Gospel, bringing glad tidings, written by the Apostles, and preached to the world, John 20.31. 1 Cor. 1.21. with 26. The Spirit indeed inwardly accompanies the voice of the Gospel, but now none are called by the immediate voice of the Spirit without the Gospel, or by the immediate testimony of the Spirit, breathed out of free grace without the Word, Eph. 1.12, 13.

Thirdly, this voice of the Gospel, is the voice of God in Christ, or the [ III] voice of Jesus Christ, although dispensed by men, (who are but weak instruments for so mighty a work,) sent, and set in Christ's stead, Rom. 1.6. John 5.29. 2 Thes. 2.12, 13. Its called Christ's Call, Heb. 3.1. because Christ takes (as it were) the written Word in his own lips, and thereby pierces through the ears to the heart, through all the noise of fears, sorrows, objections against believing, and makes it to be heard as his voice.

Fourthly, the thing that Christ calls us unto, is, to come to him: Christ will [ IV] now have the lost Prodigal to come home: he will have the burdened soul to come to him for ease, Mat. 11.27. Jer. 3.7, 22. and 4.1. He calls for us to come and possess his fullness, Luke 14.17. 1 Cor. 1.9.

Fifthly, this Call to Come, is all one for substance with the offer of Christ, [ V] which consists in three things.

• 1. A Command to receive Christ, as present and ready to be given, 1 John 4.23.
• 2. Perswasion and entreaty, to come and accept of this offer, 2 Corinth. 5.19, 20.
• 3. A Promise of the thing offered if we will receive it.

Sixthly, this Call or Offer hath three special qualifications. [ VI]

1. Its inward as well as outward: For thousands are outwardly called, which yet never come, because they want the inward Call, John 6.45. He that hath heard and learned of the Father comes to me, Hos. 2.14.

2. Its a particular Call, Mar. 16.15. there is a general Call, and offer of grace to everyone: but when the Spirit applies generals to particulars particularly, this makes the Call particular, Isa. 43.1. John 12.5.

3. Its effectual as well as inward and particular, Luke 24.23. Compel them to come in, John 10.16. Its a calling out of purpose, Rom. 8.28. Mat. 9.12, 13. 2 Chron. 30.10, 11.

Quest. Wherein doth the necessity of this Call appear?

Answ. First, no man should come unless first called. For what hath any [ I] man to do with Christ, or to make himself a son of God, and heir of glory, except he be called thereto of God?

Secondly, no man would come without the Lord's Call, Mat. 20.6, 7. [ II] — No man hath hired, or called us. There must be an effectual Call to bring men home, Isa. 55.5.

3. No man could come unless called, John 6.44. unless the Father draw [ III] him, viz. by this Call. For Rom. 11.32. we are shut up under belief.

Quest. How is this Call a ground of faith?

Answ. First, its the ground by which, or wherefore it rests upon the Promise: [ I] The mind sees 1. The freeness of mercy to a poor sinner in misery, and this breeds some hope that the Lord may pity it.

Secondly, the fullness and plenteous riches of mercy, and this gives great encouragement [ II] to the soul to think, that if it comes, the Lord will not deny it a drop, Psal. 130.7, 8.

Thirdly, the preciousness and sweetness of mercy, makes the soul exceedingly [ III] to long for it, Psal. 36.6, 7. and to disesteem all things to enjoy it: But when to all this, God sends a special command to come in, and to take mercy, and that for no other reason, but because its commanded, this puts an end to all fears and discouragements, and the soul answers, as Jer. 3.22. Behold, we come, &c.

Mr. Shepherds Sound Believer.

Quest. What are the parts of inward Calling?

Answ. First, the enlightening the mind to understand the principles of [ I] Religion, which though alone it be not sufficient, nor more then may be in a Reprobate, yet its the foundation of the rest, without which there is no effectual Calling.

[ II] Secondly, the opening of the heart to believe, (as Lydia 's was,) when we believe everything particularly to belong to us, and so the Promise of salvation amongst the rest.

[ III] Thirdly, a change of the whole man. This is essentially necessary to salvation: for by nature we are slaves of sin: and as long as we continue in our natural condition, we are far from salvation.

Quest. What are the fruits of this effectual Calling?

[ I] Answ. First, when a man goes about the works of the same, and labors to walk worthy of it in an holy life.

[ II] Secondly, when a man highly esteems his calling, and the hope of glory that he is called to, as Paul accounted all but dung in comparison of the knowledge of Christ crucified : and the things which he highly esteemed before his Calling, afterwards he made no reckoning of them.

[ III] Thirdly, when he will suffer anything for the same, rather then be drawn from the hope thereof.

Quest. What are the marks of effectual Calling?

Answ. They are either Negative, or Affirmative. First, Negative. As

• 1. Not to hear the Word, and that diligently.
• 2. Nor to hear joyfully.
• 3. Nor to reform many things, as Herod.
• 4. Nor to do some choice duties: as Ananias and Sapphira. Secondly, Affirmative.

1. To seek above all to be at peace with God, and to have his Spirit to assure us of everlasting salvation: not to serve the times, but above all to be assured of God's favor.

2. That we hate unfeignedly all evil: but especially the evils of the times, and of our natures.

3. To affect heartily all good: but especially those good things which the world and times disregard, and that ourselves are most untoward unto.

Mr. Rogers on Pet.

Quest. What other signs are there of our effectual Calling?

[ I] Answ. First, if we be effectually called, it supposes that we are chosen, and singled out from others in the world: and whom God calls he qualifies: when he called Saul to be King, he gave him a Kingly heart: so if God call us to his heavenly Kingdom, he will give us holy, Kingly, and heavenly hearts and minds.

[ II] Secondly, men's tongues will show what calling they are of in their discourse: A Christian will remember that he is a Christian, and will walk worthy of his Calling, and will say, with Nehemiah, Shall such a man as I do thus? speak thus? think thus?

[ III] Thirdly, this Calling is to glory: and therefore he that is called, will oft think of Heaven, and magnify and admire God's goodness to him, saying with David, What is man that thou shouldest be mindful of him?

[ IV] Fourthly, if a man be thus called by God, he will find a spiritual answering within himself to God's Call. If God say, Thou art my son, the heart answers, Thou art my God. Behold I come quickly, (saith Christ,) Even so come Lord Jesus, saith thy heart.

[ V] Fifthly, this Calling is an high Calling; Its from Heaven to Heaven. Its from an heavenly Spirit, by spiritual means, to Christ in Heaven, to Saints, to spiritual employments and privileges.

Dr. Sibbs on Phil.

CHAP. XXV. Questions, and Cases of Conscience about Cares of the World,

Quest. H Ow many-fold are the Cares of the World?

Answ. Twofold. 1. Regular. 2. Irregular.

First, Care is then regular. 1. When it hath a [ I] right end, such as is both suitable with, and subordinate to our main end, the Kingdom of God and his righteousness.

Secondly, when the means of procuring that [ II] end are right. For we may not do evil to effect good, Rom. 3.8. Contrary in Ahaziah, 2 Kings 1.2. Yea, Saint Augustine is peremptory, that if it were possible by an officious lie to compass the redemption of the whole world, yet so weighty and universal a good must rather be let fall then brought about by the smallest evil.

Thirdly, when the manner of doing it is good, and that is [ III]

1. When the care is moderate, Phil. 4.5, 6.

2. When it's with submission to the will and wisdom of God, when with David, we can resolve not to torment our hearts with needless and endless projects, but to roll ourselves upon God's protection, 2 Sam. 15.25, 26. So 1 Sam. 3.18. Act. 21.12, 14. Contrary, 2 King. 6.33. and in this respect care is not a vexation but a duty, 1 Thes. 5.8. Prov. 6.8. Care irregular is a cutting, dividing, distracting care, against which we should strive for these reasons.

First, irregular cares are superfluous, and improper to the ends which we direct [ I] them upon: and that not to our main end only (Happiness) which men, laboring to find in the creature where it is not, do instead there of find nothing but trouble, and vexation: But even to those lower ends which the creatures are proper and suitable to. For to us properly belongs the industry, and to God the care: unto us the labor, and use of the means, but to God the blessing and success of all, 1 Cor. 3.6. Luk. 12.25. 1 Pet. 5.7. Psalm 55.22. Matth. 6.32. we should therefore learn to cast ourselves upon God; and that

1. In faith depending upon the truth of his promises, Heb. 13.5. as Dan. 3.17. 2 Sam. 30.6. 2 Chron. 14.11, 12. and 16.9. the contrary grieves God, Numb. 14.11. Ps. 78.19, 20. & 106.24. and it proceeds from this, that we measure God by ourselves: that we conceive of his power only by those issues and ways of escape, which we are by our own wisdoms able to forecast: and when we are so straitened that we can see no way to turn, there we give over trusting God, as if our sins were greater then could be forgiven, o • our afflictions then could be removed: the best way therefore to establish our hearts in all estates, is to have the eye of Faith fixed upon God's power, and to consider what he saith, Isa. 55.8, 12. So Hab. 3.3, 18. Zach. 4.6, 10. Hos. 11.9. 2 Chron. 20.6, 1 • . Ezek. 37.3.

2. By prayer, which is a main remedy against careful thoughts, Phil. 4.5, 6, 7. so we see in Hannah, 1 Sam. 1.7, 10, 18. So, 1 Chron. 29.9. Deut. 12.1 • . and 28.47. Mal. 2.13. Isa. 38.14, 20. Hab. 3.2, 16, 18, 19.

[ II] Secondly, as irregular cares are needless, and superfluous, so they are sinful also.

1. In regard of their object, they are worldly cares, the cares of the men of this world: therein we declare ourselves to walk as the Gentiles, as if we had no better a foundation of Contentment then the Heathen which know not God: Hence, Eph. 4.17. Mat. 6.32. whereas we are taken out of the world, and therefore must not be conformable to the world, nor bring forth the fruits of a worldly spirit; but walk as a peculiar people that have heavenly promises, and the grace of God to establish our hearts, Joh. 15.10. 1 Cor. 2.10. Rom. 12.2. Psal. 4.3. Tit. 2.14. 1 Pet. 2.9. Illi terrena sapiant, qui promissa coelestia non habent. Cyprian.

2. They are sinful in regard of their causes, which are principally two.

• 1. Inordinate lust, or coveting, the running of the heart after covetousness.
• 2. Distrust of God's providence; for those desires which spring from lust, can never have faith to secure the heart in the expectation of them, Jam. 4.3.

3. They are sinful 〈◊〉 their effects. For,

• 1. They are murthering cares, 2 Cor. 7.10. they work sadness, suspicions, uncomfortableness, and at last death.
• 2. They are choking cares, Mat. 13.22. they take off the heart from the Word, and thereby make it unfruitful.
• 3. They are adulterous cares, Jam. 4.4. they steal away the heart from God, and set us at enmity against him.

Quest. How may we arm ourselves against them?

[ I] Answ. First make the creature no vexing creature: For which end

1. Pray for conveniency: for that which is suitable to thy mind, not to thy lusts, but to the abilities of thy mind. Labor ever to suit thy occasions to thy parts, and thy supplies to thy occasions. A ship, out of greediness, overladen with gold, will be in danger of sinking, though the capacity of the sides be not a quarter filled: on the other side, fill it to the brim with feathers, and it will still toss up and down for want of ballasting: so is it in the lives of men, some have such greedy desires that they think they can run through all sort • of businesses, and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin: Others set their affections on such trivial things, that though they should have the fill of their desires, their minds would still be as floating, and unsettled as before: therefore if thou livest in the calmest times,

• 1. Fill not thyself only with light things, and such are all things in this world of themselves: but get thy heart ballasted with faith in God's promises, love, and fear of his name, a foundation of good works, and then whatever becomes of thy other loading, thy ship itself shall be safe at last: thou shalt be sure in the greatest tempest to have thy life for a prey.
• 2. Consider the burden of thy vessel; as all ships are not of equal capacity, so all men have not the same abilities: some have such a measure of grace as enables them with much wisdom, and improvement to manage such an estate, as would puff up another with pride, sensuality, superciliousnesse, and forgetfulness of God: Some again are fitted to some kind of employments, not so to others, and in these varieties of state every man should pray for that which is most suitable to his disposition and abilities, which may expose him to fewest temptations, or at least make him most serviceable in the body of Christ, and bring most glory to his Master. Hence, Prov. 30.8, 9. Mat. 6.11. Give us our daily bread.

2. Labor to get Christ into thy ship: he will check every tempest, and calm every vexation that grows upon thee. When thou considerest that his truth and person, and honor is imbarked in the same vessel with thee, thou mayest assure thyself that either he will be thy Pilot in the ship, or thy plank in the sea to carry thee safe to land. Say, if I suffer in his company, and as his member, he suffers with me, and then I may triumph that I am any way made conformable to Christ my head. If I am weak in body, Christ my head was wounded: If weak in mind, Christ my Head was heavy unto death: if I suffer in my estate, Christ my head was poor: If in my name, he was called Beelzebub, 2 Cor. 8.9. Mat. 12.24. Again, have I a great estate? this takes away all the vexation that I have Christ with me: his promise to sanctify it, his wisdom to manage it, his Glory by it to be advanced, his Word by it to be maintained: his Anointed ones by it to be supplied: his Church to be by it repaired: in one word, his poverty to be by it relieved.

3. Cast out thy Jonah, every sleeping, and secure sin that brings a tempest on thy ship, and vexation to thy spirit. Examine thyself impartially, and when thou hast found it out, though thy choicest pleasure, or chiefest profit, yet cast it out in an humble confession unto God, in an hearty and willing restitution to men, in opening thy close and contracted bowels to those that never yet enjoyed comfort from them, then shall quietness arise to thy soul, &c.

4. To remove the vexation of the creature, keep it from thy spirit, suffer it not to take up thy thoughts and inward man: These things are not thy business, but thy accessories, and a man's heart should be on the first, not on the latter, Psal. 62.10. when the creature hath raised a tempest of vexation in your souls, pour out your corruptions by confession, abate your lusts, and the provisions of them, live by faith, and say; It's the Lord, let him do what seems good to him: The Lord giveth, the Lord taketh, Blessed be his Name.

Thirdly, use the creatures as vexing things: For which end

1. Let not earthly things bear rule over thy affections, least they emasculate [ III] all the powers of thy soul: Let grace sit in the Throne, and all earthly things be subordinate to the wisdom and government of God's Spirit in thy heart. They are excellent servants, but pernicious masters.

2. Be armed when thou touchest or medlest with them. Armed against the lusts, and against the temptations that arise from them. Get faith to place thy heart upon better promises: enter not upon them without prayer to God, that since thou art going amongst snares, he would carry thee through with wisdom and faithfulness, and teach thee how to use them as his blessings, and as instruments of his glory. Make a Covenant with thy heart, be jealous of it least it be surprised, or bewitched with sinful affections.

3. Touch them gently: Do not hug them, love, and dote upon them, nor grasp them with adulterous embraces: The love of money is the root of mischief, and is enmity against God, 1 Tim. 6.10. Jam. 4.4. 1 Joh. 2.15.

3. Use them for hedges and fences to relieve the Saints, to make friends of unrighteous Mammon, and to defend the Church of Christ. By no means have them in thy field, but only about it: mingle it not with thy corn, lest it choke all.

5. Use them as Gideon, for weapons of just revenge against the enemies of God's Church to vindicate his truth and glory; and then by being wise and faithful in a little, thou shalt be ruler over much, &c. See Dr. Reynolds.

Object: But I should not take so much care were it not for my children?

Answ. Paul saith, 1 Cor. 7.29. Let those that are married, be as though they were not : meaning in regard of this scraping of wealth together by unlawful means, or in regard of readiness to do works of mercy. God hath promised to be a Father of the fatherless. Some go to Hell themselves to make their children rich: but God requires no such thing at our hand: Therere is a moderate care indeed, as 1 Tim. 4.8. He that cares not for his own, &c. but we must not make this a pretence to excuse our sinful and immoderate cares: what ability the creature hath to help, is from God, and when the creature is taken away, God is where he was. Dr. Sibs.

Quest. Why ought we not to be careful about worldly things?

[ I] Answ. First, because these things are good in a very mean degree; they cannot breed Contentment, nor make a man happy.

[ II] Secondly, they are base, bones for dogs: reprobates have more plenty of them then God's children, they are more meet wages for slaves, then portions for children: the wicked have these, but the godly have spiritual graces here, and eternal glory hereafter.

[ III] Thirdly, they are very vain, subject to many losses, and changes: yea, and we are as vain as they, so that if we should never lose them, yet we may be taken from them, not twenty, or forty years hence, but ere tomorrow: neither can we tell whether we shall leave them to our children: haply it may be to strangers, yea enemies, or if we should leave them to our children, we know not how they will spend them.

Indeed we must have callings, and we must be painful in them: So Adam had before and after his fall: As Solomon commends diligence, so he speaks against idleness, Prov. 10.4. He sends the sluggard to the Ant for forecast, Prov. 6.6. Joseph in times of plenty laid up for times of want, Gen. 41.48. therefore it's not the care, but the excess that is forbidden.

Mr. Rogers on Pet.

CHAP. XXVI. Questions, and Cases of Conscience about Charity.

Quest. W Hat is Charity?

Answ. It's that affection of love which moves us to hold our neighbors dear, and to desire, and seek their good in everything which is dear unto them, and that for Christ's sake, according to the will of God, 1 Cor. 13.4, &c. where we have the properties of charity largely described; and it must be shown by beneficence.

Quest. What is beneficence?

Answ. It is with a bountiful heart, and hand to do good to all, who in any kind whatsoever need our help, by our riches, labor, care, counsel, providence, or howsoever: So that it extends itself to all good works, as building of Schools, and Colleges, maintaining the Ministry, and God's worship, erecting of Hospitals, allowing yearly Pensions to Parishes, and corporations for relief of the poor: Or if we want ability to do these, then by counseling those that want it, by being eyes and feet to the blind and lame, Act. 9.39. Job 31.16, &c.

Quest. Are these duties then required of all?

Answ. Yea, Heb. 13.16. they are numbered amongst the fruits of the Spirit, Gal. 5.22. and are joined with love and faith, 1 Tim. 6.17, 18.

Quest. Who are the object of beneficence?

Answ. First, all men, 1 Thes. 5.15. yea, it must extend to our enemies, Prov. [ I] 25.21. Mat. 5.44, 45. Luk. 6.32, 33.

Secondly, yet chiefly to the household of faith ; Gal. 6.10. Christ [ II] accepts it as done to himself, Matth. 25.33. So David, Psal. 16.3. Ephesians, c. 1.15.

Quest. What are the properties of beneficence?

Answ. First, it must be liberal and bountiful: Da multum multis. we must do good to many; as we sow our seed plentifully, 2 Cor. 9.6. Prov. 11.24, 25. [ I] Non qui habet, & servat, sed qui impertit est dives, & impertio, non possessio divites facit. Clem. Alex. Not he that hath wealth, and keeps it, but he that bestows it is rich, &c. otherwise he puts it into a broken bag, Hag. 1.6. Its a duty required by God, Deut. 15.11. Job 31.16, 17.

[ II] Secondly, it must be cheerful, Eccl. 9.10. Tit. 3.1. 2 Cor. 9.7. Rom. 12.8. Prov. 11.25. 2 Cor. 8.12. Deut. 15.10.

Quest. How doth this cheerfulness show itself?

Answ. First in countenance, which adds a grace to a good deed. Dat been, dat multum, qui dat cum munere vultum. Where the eye of the giver tells the receiver that its a token sent him from a loving heart, Prov. 22.9.

Secondly, In our words, when we speak comfortably to the party to whom we do good. Quando adjicimus bona verba, bonis rebus, 2 Cor. 9.5.

Thirdly, in the action. (1) When a man doth good speedily and readily. Beneficentia est virtus quae moram non patitur. It dislikes all delays: Omnis benignitas properat. Seneca. All goodness is quick of hand, and swift of foot. Bis dat qui cito dat. Et qui moratur, neganti proximus est. He that delays a benefit is next door to him that denies. Proprium est libenter facientis cito facere. S • n. Its the property of him that gives willingly to give speedily, Isa. 21.14. We must prevent men's suits with such a readiness, as God doth, Psal. 21.2, 3. Nam illud beneficium jucundum, quod obviam venit. Sen. that benefit is most delightful to the receiver, which stays not till he comes to seek it, but meets him in the midst way, 2 Cor. 8.4.

(2) When at least we entertain the first motion; and if our benefit hath not found him out before he sued, yet at least let him find it when he sueth. Atque etiam dum rogat, erogemus : Let us give him while he asks. Nam qui tarde dedit, diu noluit. Sen. So Prov. 3.27. and 13.12. especially we must avoid delays in giving, after we have granted the suit: For there is nothing more distasteful, then when we are forced to ask again, and find more difficulty in the delivery then in the grant.

[ III] The third property is constancy in doing good: Benefacta benefactis pertegentes. Plaut. making one good deed an introduction to another: Hence, 2 Thes. 3.13. 1 Thes. 5.15. 1 Cor. 15.58. Deut. 15.11. Gal. 6.9. hereby we imitate our heavenly Father; Yea, we must increase in doing good that our last works may excel the first, as Rev. 2.19. for Mat. 26.11.

[ IV] Fourthly, equality and proportion must be observed in a discreet suiting our works of mercy to our estate, and ability, that they may match, but not exceed it: Too much at one time will necessarily cause too little at another. For which end we must use care, diligence, and frugality in getting, and saving, that so we may be the better able to do good, Eph, 4.28. Psal. 112.5. Dat, non profundit. He giveth but not wasteth, that so he may still give. Hence, 1 Cor. 16.1. Dabo egenti, sed ut ipse non egeam; succurro perituro, sed ut ipse non peream. Sen.

[ V] Fifthly, we must have respect to the parties that receive our alms, giving more or less as their wants require. For he that gives more, non dat sed ditat : he relieves not his wants, but makes him rich: He that gives less, non pa • perem sustentat, sed paupertatem. He cures not the disease, but only gives some present ease.

[ VI] Sixthly, we must so give to one as that w • neglect not many. Non est beneficium nisi quod ration datur, quoniam ratio omnis honesti comes est. Sen. It's not a benefit which is not given with reason, because reason is the guide, and companion of all virtuous actions, Eccl. 11.1, 2. cast thy bread upon the waters, not water, 1 Tim. 6.18.

Quest. Who should be the object of our bounty?

Answ. The poor, Luk. 14.12. they are the ground in which this seed is to be sown if we expect an harvest of happiness; they are the Bankers to whom we must deliver God's talents if we will be faithful; they are God's factors to whom we must deliver our goods, and then God himself will acknowledge the debt, and will surely pay with advantage.

Not canting companions, lazy lossels, sturdy rogues, profuse prodigals. For, 2 Thes. 3.10, 12. such should not eat; except in case of extremity: and then non homini, sed humanitati, not to the person, but to the common nature of mankind: But

To the honest laborer, and poor house-keeper, who either, through the greatness of their charge, or deadness of trade, crosses, losses sickness, &c. are not able to get their bread, or the blind, and maimed, the aged, and decrepit: Weak widows, or young orphans. Lev. 25.35. Pars sacrilegii est, res pauperum dare non pauperibus. It's a kind of sacrilege to give the poor's portion to those which are not poor. Tunpissimum g • nu • perd • ndi est inconsulta donatio. Unadvised giving is the worst kind of loosing: Yet we must not be overscrupulous in making our choice: we must not be so busy in examining their estate, and desert, that we can find no leisure to relieve their wants: Hence, 2 Thes. 3.13. Mat. 10.41. and 25.40.

Quest. What are the true causes from whence this charity ariseth?

Answ. First, Faith, which formalizes all the Christians actions, and mainly [ I] differences their works from the same works done by worldlings. Now to do a work in faith, and approved in the sight of God, is not only to be truly persuaded, and assured that the thing we do is warranted by God's Word, and allowed by him, but that we also in Christ are accepted of him: otherwise they are not accepted, but are sin, Heb. 11.6. Rom. 14.23.

Secondly, obedience to God because he hath commanded it, therefore such [ II] alms as are given without respect to God's command, out of natural pity, or for worldly ends, as profit, and vain glory are no properties of an infallible blessed man, Mat. 6.2.

Thirdly, Love unfeigned: Hence, 2 Cor. 8.4. Its called 〈 in non-Latin alphabet 〉 , because given [ III] out of mere good will: else it's not accepted, • Cor. 13.3. such love not God, 1 Joh. 3.17. and this must arise, 1. From our love to God, 2 Cor. 8.5. 2. From our love to our brethren, 2 Cor. 9.5.

Fourthly, mercy, and compassion: when we relieve them as fellow members, [ IV] with a sense and feeling of their misery, Isa. 58.10. 1 Joh. 3.17. Its required, Hos. 6.6. Heb. 13.3. Job 31.17, 18. such are blessed, Prov. 14.21. 2 Cor. 8.9. else all our pity is unprofitable, Jam. 2.15, &c. Hence, 1 Joh. 3.18. L • t us not love in word or tongue, but in deed and truth.

Quest. How may we best perform these works of mercy?

Answ. If we not only take notice of the wants by report, but by often visiting the poor, and so being eye-witnesses • f their wants, and miseries, Jam. 1.27. Mat. 25.36, 43. and that for these reasons.

1. By visiting the poor, we shall be the better enabled to make a good choice, and to discover who are truly poor from those who are counterfeits: as also, who are religious and industrious in their callings, from the profane and idle drones.

2. Hereby we shall be the better enabled to fit our alms to their necessities, both in respect of the proportion, and also the special kind of their wants, whereby the benefit will be much increased, Psalm 112.5. and 41.1.

3. It would prevent their straggling abroad to beg necessaries, which is forbidden, Deut. 15.4. and such as neither care for house or home, like idle drones, would find little relief, unless they earn it with the sweat of their brows.

4. It would provoke us to be the more compassionate, when we see their small provision, hungry fare, thin clothes, and hard lodging: children crying for hunger, and parents crying because they have not food for them, &c. their eye would affect the heart.

5. Hereby we may do them double good, by distributing spiritual as well as temporal alms to them, instructing the ignorant, blaming the faulty, admonishing, counseling and comforting them as God hath comforted us, 2 Cor. 1.4. and our words will find more easy entrance into their hearts, when as our good works have prepared the way.

6. By seeing the wants of our brethren, we shall be provoked to be thankful to God for his goodness and bounty to us, in not only supplying our wants, but enabling us to be helpful to others.

7. Hereby we shall learn temperance, and sobriety in the use of God's blessings, and not to abuse them to superfluity and excess, seeing many as good as ourselves do want them? but to husband them frugally that we may be the more able to relieve others.

8. Hereby we shall have occasion given us to prepare against the day of affliction and want, which may befall us as it hath done others.

9. When we visit the poor we visit Christ in them, and he accounts it as done to himself, Mat. 25.40.

Quest. What are the right ends of giving alms?

[ I] Answ. First, the principal end is God's glory, which should be the chiefest motive to all Christian duties, Mat. 5.16. 2 Cor. 9.13.

[ II] Secondly, the subordinate ends are, the good of our brethren who are hereby refreshed, the adorning of our profession by these fruits of piety; the edification of others by our good example; the stopping of the mouths of adversaries when they see our love to God manifested by our love to our brethren; our own temporal, and spiritual good, and the furthering and assuring our eternal salvation.

Quest. What must we give?

Answ. We must give only that which is our own, by just and lawful means derived to us; therefore to be liberal of that which is not our own, is to take goods from the right owners & to give them to others at our own pleasure, which is no better then plain theft in the sight of God: If the hire of an harlot, and price of a dog might not be consecrated to God, Deut, 23.18. then may we not offer that which we have gotten by stealth, deceit, oppression, &c. Isa. 61.8. we must deal justly and love mercy, Mic. 6.8. Hence, Eccles. 11.1. Prov. 3.9. Isa. 58.7. 1 Cor. 16.2. The Civilians say, Bonus usus non justificat unjust quaesita ; the good use justifies not the unjust getting of goods: such should rather be restored to the true owners, Luke 19.8. Quale est illud munus quod alter cum gaudio accipit, alter cum Lachrymis amittit? Aug. Hence will follow.

1. That its not lawful for one partner to give alms out of the common stock without the consent of the other, except he set it on his own particular account.

2. Its not lawful for him that is indebted more then he is able to pay, to give alms, seeing he gives not his own, but another's.

3. It's not lawful for a man to give that which he hath borrowed of another, or that which is left in pawn with him, except in such things where the property is altered with the use, as meat, money, corn, &c. then we may give, when we purpose to make satisfaction by restoring the like to the owner.

Yet all these cases are to be understood with this exception: if the poor • e but in ordinary want; not in extreme necessity, and danger to perish for want of relief, in which case all becomes common through his irresistible necessity, Mat. 12.1, 3, 4. Deut. 23.24, 25. Yet even then we must resolve to our utmost to restore to the owner those goods which we have thus employed.

Quest. What should be the quantity and measure of our alms?

Answ. This is not particularly determined in Scripture, because there are so many circumstances which may alter the case that no certain rule could be given; but its left to Christian prudence to give as occasion is offered, more or less as he thinks good: Hence, 2 Cor. 8.7, 8. and 9.7. Yet in general this rule must be observed: we must give bountifully, not with a niggardly hand, 2 Cor. 9.6. Deut. 15.11. Prov. 31.20. 2 Cor. 9.5. yet herein respect is to be had to our own ability, keeping our cisterns full that ourselves may drink of them, and setting the overplus to run abroad, as Prov. 5.15, 16. Act. 11.29. everyone according to his ability sent, &c. 2 Cor. 8.13, 14. Yet in cases of extreme necessity we must go beyond our ability, 2 Cor. 8.3. So Christ commands, Luk. 12.33. and 3.11. Act. 2.45. and 4.34, 35. In other cases we may have two coats, Joh. 19.23. 2 Tim. 4.13.

Quest. What rule must be observed in the quality of our alms?

Answ. We must give to the poor things wholesome, cleanly, convenient, and comfortable for the sustentation of their lives, avoiding two extremes.

1. Of such as give them such base, and sluttish food, as a dog will scarce eat. Remember therefore that thou relievest not contemptible creatures, but those that are of the same nature, &c. yea, in them we lend to the Lord, who scorns our refuse, Mal. 1.13. we relieve Christ, and will we give him swill, and swine's meat, who nourisheth our souls with his precious body and blood.

2. Of such as give them superfluous dainties: but we must feed them, not pamper them with superfluities: Christ when he fed the multitude provided not dainties, but multiplied the barley loaves and fishes. Utantur divites superfluis, den • paup • ribus necessaria. Aug. Let the rich enjoy their superfluities, and let them relieve the poor with necessaries.

Quest. What persons ought to give alms?

Answ. All of any estate, when they meet with poorer then themselves; but principally its the duty of rich men, Luk. 16.9. 1 Tim. 6.17, 18. 2 Cor. 8.14. 1 Joh. 3.17. yet not only of them: For he that hath but a bare competency is to give to them that want necessaries: and such as have only sufficient for nature are bound to give to them who are in present extremity, unless the like necessity be iminent to themselves: For we must love our neighbor as not above ourselves: Charity begins at home. Now that such must give may be proved by Scripture, Luk. 3.11. and 11.41. Eph. 4.28. By example: The poor widow, Mark 12.43. Macedonians, 2 Cor. 8.2. Apostles, Act. 3.6. Luk. 8.3. with Joh. 12.6, 8. Its the way to have our little increased, Prov. 11.24. Luk. 6.38. Besides, the alms of the poor (though they give little) are as acceptable to God, as of the rich, Deut. 15.11. 2 Cor. 8.12. God measures the deed by the will. Quantitatem oblationis virtute offerentium determinavit. Chrys. As the poor widows gift.

Quest. What persons may lawfully give alms?

Answ. None but such as are owners of the things given: Hence,

1. Its unlawful for servants to give of their Masters goods, unless he hath given them leave, either in particular, or general. Or unless in case of extreme necessity in the absence of their governors, having a purpose to make it known to them, resolving to restore out of their own what they have given in case their Governors mislike it.

2. Its unlawful for children, under the government of their parents, or tutors to give alms without the consent of their parents, or governors, either expressed by words, or allowed by the continual custom of the family, except it be out of their own allowance.

3. Its unlawful fought such as are not of sufficient age, or discretion to give alms, because they may waste their estates, or give to unworthy persons for want of discretion.

Quest. Whether is it lawful for the wife to give alms without the consent of her husband?

Answ. In divers cases it is lawful for her to do it: As

1. If he be a fool, or a mad man, and not able himself to manage his estate.

2. When as he is far absent, and so his consent cannot be asked, especially if she conceive that if her husband were present, he would like of her doings.

3. When he hath committed the administration of his household expenses to his wife, his heart trusting in her.

4. When having a certain allowance made her by her husband, she spares somewhat out of it to relieve others.

5. When she or her friends for her, have before marriage, over, and above her dowry reserved something to be at her disposal.

6. When she gets something by her own labor, she may dispose of part of it to charitable uses, if the Laws of the Country be not against it.

7. If the alms which she gives be but of small value, as bread, bear, cast apparel, and such like.

8. If her husband be so basely miserable, as having much, he will part with nothing; or if he be so wicked, that though he spend much vainly, and wickedly, yet he will give nothing to those that want; or if to any, yet not to them that fear God.

9. When its a received custom of the Country that the wives should give alms to the relief of the poor.

Object. But the propriety of the goods being wholly in the husband, its theft in the wife to give any part of them away without the consent of her husband, either expressed, or implied?

Answ. If the case be so between man and wife, it were good for the woman not to marry: Indeed it is granted, that as God hath made them yoke-fellows, so she must endeavor to persuade her husband to draw with her in all Christian duties: for which end, she must use toward him all duty, respect, reverence, loving and sweet behavior, that she may move him to love all goodness, at least for her sake: she must also show such care, faithfulness and good huswifery that the heart of her husband may trust in her, Prov. 31.11. Yet if after all this her husband be a Nabal, that will neither be charitable himself, nor consent that she shall be so; she may do it herself, only herein these cautions are to be observed.

1. She must observe the former rules, and give discreetly, not exceeding her husbands ability, the which if it be unknown to her, she must give sparingly, and things of smaller value. For, Prov. 31.12. She must do him good, &c.

2. She must perform this duty with all meekness and humility of spirit, with all reverence and due respect to her husbands authority, with acknowledgement of her subjection in all things lawful, that she may win him by her Christian carriage, 1 Pet. 3.1.

3. In the manner, she must so do it as not to give her husband any just cause of offense, she must not usurp authority over him, 1 Tim. 2.10. nor cause the word of God to be blasphemed, Tit. 2.5.

4. She must not disgrace her husband by publishing his faults: reporting her [ IV] own good deeds, and her husbands backwardness, but rather pray for his amendment, Prov. 12.4. But for the further clearing of this point three things are to be considered.

1. Its acknowledged that the husband hath authority over his wife to rule and govern her as her head, 1 Corinth. 11.3, 8, 9. 1 Tim. 2.14. Gen. 3.16.

2. Yet the husbands government, and wives subjection must be in the Lord, Col. 3.18. Eph. 5.22. 1 Cor. 11.7. He bears the image of God, and she is to yield obedience to him as unto God in all honest, lawful, and indifferent things. But if he command what is forbidden, or forbid what is commandment • ed, she is not to obey him therein: Now works of mercy are enjoined, and therefore he may not forbid them, or if he do, she may not obey.

3. Consider the communion which is between man and wife by reason of the bond of marriage which extends both to their persons and goods: For their persons, they are no longer twain, but one flesh: Hence they have not an absolute power to dispose of their own bodies, but either over other, 1 Cor. 7 4. so also there is such a communion in goods that there is no absolute prop • iety in either of them, but it rests in them both: So, Gen. 31.16. All that God hath taken from our father is ours : not that it was their dowry, but through God's blessing on their husbands labor, it was theirs through the communion of marriage. Hence at marriage the husband used to endow his wife with all his worldly goods.

Object. But this communion of goods extends to her use only: For the propriety is in the husband, and for the common use which the wife hath in her husbands goods, it only extends to meat, drink, apparel, and such necessaries for her maintenance?

Answ. A husband indeed may dispose of, or alienate his estate without his wives consent, except it be her jointure: But this he must do for the good of his wife and family, not for their hurt, else he is a thief to her and them.

Again, if the wife may dispose of her husbands goods for her bodily use, may she not much more do it for the good of her soul? and thereby lay up treasure in heaven: Good works being enjoined to the wife, as well as to the husband, 1 Tim. 2.10. and therefore its better to obey God then man, Act. 5.29.

Object. But under the Law, if a wife made a vow, though of consecrating any things to God's service, yet the husband had power to disannul it?

Answ. Vows were of two sorts. 1. Of things absolutely commanded, and [ I] wherein all were bound to obey, and these no husband could disannul. 2. Of things indifferent, and these indeed the husband might make void: But alms-deeds are not arbitrary or indifferent, but positively required of all.

2. I prove it further; because alms-deeds, and works of mercy are no less [ II] commanded by God in the Scriptures, in the wife, then in the husband, Prov. 31.20. and not without good cause is it made the note of a gracious woman, because ordinarily alms deeds are done out of household store, and provision, the disposing whereof doth more properly belong to the woman then to the man, as the whole current of the chapter shows. So Paul would have younger women marry and guide the house, 1 Tim. 5.14. the which when the husband allows her to do, he honors his wife as he ought, 2 Pet. 3.7. and 〈1 page duplicate〉 〈1 page duplicate〉 disgraceth her, when he turns her out of this office: which he ought not to do, unless she hath forfeited her privilege, by her unjust and indiscreet abusing of it.

[ III] Thirdly, God the Instituter of marriage, gave the wife to the husband, not to be his servant, but his helper in all good things, Gen. 2.18. therefore if he neglect religious and charitable duties, she must not only persuade him to them, but if he still neglect, must do them herself for him, lest the sin and punishment lie not only upon him, but upon her, and the whole family, Zipporah, by performing a duty which belonged not to her, but to her husband, diverted God's judgment from him, Exod. 4.25. and Abigail saved her husband and family by the like.

[ IV] Fourthly, if a wife may not do it without special commission from her husband, then were she in no better a condition then the meanest servant: yea, her servitude would be far worse, if she be restrained from expressing her charitable affections hereby: for the poorest servant may out of his wages give something: and the poor widow may cast in her mite, whereas the wife, though she hath never so much under her hand, may give nothing, or if she do, she shall be accounted a thief, and robber of her husband.

[ V] Fifthly, the last sentence of everlasting happiness, shall be pronounced to the wife, as well as to the husband, for their alike doing of these works of mercy, Matth. 25.34. therefore she, as well as he must feed Christ in his members, &c.

[ VI] Sixthly, we have the examples of holy women in Scripture, who are commended for it, as of Abigail, 1 Sam. 25.18. of those godly women that ministered to Christ, Luke 8.3. and of that good woman, Pro. 31.20.

[ VII] Seventhly, the last reason may be taken from the custom of our country, which ordinarily authorizeth them to do these works of mercy, if their power be not justly restrained by their husbands for their abusing of it.

Ob. Yet this Doctrine is dangerous, because indiscreet women will abuse it, it may be to the undoing of their husbands, and ruin of their estates?

Answ. Its but a carnal reason to think that evil will come by the discovery of a religious truth, or though they should, let truth be maintained though the inconveniences be never so great. Tbough one abuse a sword, yet all must not be disarmed for that. Though the Gospel be to some a savor of death, yet must not Ministers therefore forbear to preach it. Because some women will abuse this Doctrine, yet they which are discreat and virtuous, must not therefore be kept in ignorance of their duty, and have their consciences ensnared, and burdened with that which is not sinful, yea, with that which is honest and commendable. Many wives undo their husbands with their daintiness in fare, curiosity in furnishing their houses, and costliness in their apparel, but few in doing works of charity.

Quest. To whom are alms to be given?

Answ. Alms-deeds are to be extended only to the poor and needy, Deut. 15.11. 1 John 3.17. Eph. 4.28. 2 Cor. 8.14. Luke 3.11. Now these poor are of divers kinds, Christ reckons up six, Mat. 25.35. Hungry, thirsty, harborless, naked, sick, and poor prisoners. To which add, the oppressed and exiled, Isa. 58.6, 7. especially if they suffer for the constant confession of the truth. Add also such as are indebted above their means, the lame, blind, aged, decrepit, the poor Widow and distressed Orphans, &c. Isa. 58.6, 7. Nehem. 5.11. Luke 14.12. Jam. 1.27.

Quest. What order are we to observe in giving alms?

Answ. First, they which are in extreme necessity, and near perishing, are first to be relieved, be they acquaintance or strangers: friends or foes, Mat. 5.42. Rom. 12.23. Luke 6.30. yet if we cannot relieve all such, we are to prefer our kindred and friends, and the godly in the first place. We must also have respect to those, who by Providence are first cast upon us, who thereby seem by God himself to be preferred before others, Luk. 10.33.

1. Again, the whole Church and Common-wealth is to be preferred even before our selves, if there be such a necessity: for its better that one member perish, then that the whole be destroyed: therefore the Primitive Christians sold all they had to relieve the common necessitys.

2. We must take care to provide necessaries for ou • selves: For charity begins at home: then for our second selves, our wives: then for our Parents. Contrary reproved, Mar. 7.11, 12. then for our children, and the rest of the family 1 Tim. 5.8. then our spiritual kindred, except our kindred in the flesh be godly also, and then they are to be preferred, Gal. 6.10. 1 John 3.17. Rom. 12.13. Mat. 10.41. and 25.40. So David, Psal. 16.3. Then our Benefacto • s, to whom we formerly have been beholding, 2 Cor. 8.14. Prov. 18.24. Then to our kindred in the flesh, Gen. 29.13, 14. Then common friends and neighbors: For Prov. 27.10. Better is a neighbor that is near, then a brother afar off : Then out Countrymen, and strangers, Lev. 25.35. Rom. 12.13. H • b. 13.2. Gen. 18.3. and 19.2. Isa. 58.7. Mat. 25.35. Deut. 15.7, 11. Then it must extend to our very enemies, Rom. 12.20. 2 Kings 6.22.

Quest. In what manner may we most conveniently distribute our alms?

Answ. Alms are either more public and common, or more private and particular.

First, in the former, our best course is to follow the Laws and Customs of [ I] our Country.

Secondly, for our private alms, we may give them to such poor, as upon [ II] enquiry we have found out to be honest and needy: or else to such others, as God by a more immediate Providence doth unexpectedlie present to us.

Quest. What may be thought of giving alms at our doors?

Answ. It cannot be condemned, till the good Laws made, be put in execution, for the reformation of this disorder; yet with these cautions.

First, the whole stream of our charity must not run that way.

Secondly, we must give to such as are in apparent misery, as to the aged, decrepit, [ I] lame, blind, &c. not to idle vagrants and common beggars: and that [ II] for these reasons.

1. Because they which are truly poor, will by this means be neglected whilst idle drones devour that which belongs to them.

2. Hereby the bold and impudent will often speed better then the modest and shamefast.

3. Our alms shall by this means be distributed unequally; some having all, and others none, neither can they be fitted to the quantity or quality of their wants.

4. Such giving increaseth the number of idle vagrants, encoura • ing them to continue in their wicked courses, without any fear of God, or subjection unto men.

5. It crosseth God's Ordinance, who would not have a beggar in Israel, Deut. 15.4. Proclaiming both the negligence of Magistrates in not reforming this disorder, and the hard-heartedness of private persons, who through the want of mercy and compassion, thrust their neighbors into such sinful courses.

6. Hereby those excellent Laws, which are made to prevent such disorders are transgressed, and so the Christian Magistrate is justly offended.

Quest. What are we to judge of such alms as are given by men at their death?

Answ. They are to be esteemed and censured according to the quality and condition of the persons by whom they are performed. For

1. Either they are done by such as according to their abilities, have exercised such charity in their whose lives after their Conversion, out of love, and obedience to God, and mercy towards men. Or

Secondly, out of self-love, vain-glory, or servile fear, by such as have utterly neglected them in their life-time, and now think to make satisfaction for their former neglect.

For the former we are to judge, that they proceed from their love to God and their neighbors, being not content with what they have done in their lifetime, but also take care that they be continued even after their death. Neither are we to take exceptions, though the quantity now given doth exceed all that they have done in their lives, seeing herein they deal no otherwise with the poor then with their own children and friends, upon whom they bestow more by Will, then ever before they gave them; and its just that men should keep the largest part of their goods while they live for their own maintenance, giving to the poor what they can conveniently spare, and they are very charitable, if they design a great part of their estate to religious uses, when as themselves shall have no further use of it.

But for those who wholly neglect works of mercy in their lives, and think it sufficient to give something at death, they are not absolutely to be condemned, -lest hereby they take occasion to neglect both: Besides, these may be after-fruits of their late repentance: They are also good to the receivers, and for the givers, they are better then such as neither do good in life, nor death: neither can they be taxed for doing them now, but because they did them no sooner.

[ I] Which fault that we may avoid, Consider 1. That its better, and more commendable to give liberally in our life-time, making our own hands our Executors, and our own eyes our Overseers, then to leave it to the discretion of others.

[ II] 2. Its more acceptable to God, being a sign of a stronger faith, and more firm dependence upon him.

[ III] 3. Its an evidence of greater love and obedience, if at God's Command we are willing to part with our goods, even whilst we might retain them to our own use.

[ IV] 4. Its a more seasonable seeds-time, and so we may assuredly expect a more fruitful harvest.

[ V] 5. If we neglect it ourselves in our life, we can have no certainty that we shall ever do it. For

• 1. We may be stripped of our goods before death, and so have nothing to bequeath then.
• 2. Death may surprise us suddenly, and give us no time to dispose of our goods.
• 3. Our sickness may be such as may deprive us of our understanding and memory, whereby we shall be disenabled to do it.
• 4. If we make our Will beforehand, it may be concealed or made void by some trick in Law, or unjust testimony of false witnesses, or not be performed through the dishonesty of Executors, therefore do as Solomon advises, Prov. 3.27. and Gal. 6.10.

[ VI] 6. Its most comely for a Christian to give alms in his life-time, so living continually as he means to die; therefore Christ calleth our good works, lights which we should see to go before us, and not to be held behind our backs.

[ VII] 7. Such alms as are given at death, by those which gave none in their lives, there is great cause of suspicion, that they proceed not from those right and religious causes which set Christians on work to do them, but from sinister ends, and worldly respects▪ which before prevailed not with them, till now they see that they can keep them no longer.

Quest. How may the alms of Christians be differenced from those which are done by worldlings?

Answ. First, they differ in the causes or fountain from which they arise: [ I] For,

First, the alms of Christians are the fruits of a lively and justifying faith, and are done out of unfeigned love, and obedience unto God, and therefore he is merciful, because he is assured that God is merciful to him, and he gives small things to men, because he receives great things from God.

Secondly, they spring from charity and mercy towards the poor, because they are members of Christ, and of the household of faith, or at least creatures of God, of the same flesh with himself: whereas worldlings alms arise from self-love, whereby he aims at some temporary good, to be derived to himself thereby: or out of pride and vain-glory to get praise, Mat. 6.1. &c. or out of an opinion of merit to get a greater reward from God: or out of a servile fear to escape the wrath of God here or hereafter, and therefore they profit nothing, 1 Cor. 13.3.

Secondly, a Christian shows mercy, being inclined thereto by the motion [ II] of God's Spirit, and an inward fountain of goodness, which is thereby wrought in him, inclining him when he wants objects to inquire, and seek after them; but the worldlings mercy is the mere work of nature, and is only moved by the presence of some miserable object, which stirs him up to present pity, but the object being removed, his mercy ceaseth.

Thirdly, they differ in their ends: the end of a Christian being principally [ III] that God may be glorified: the subordinate ends being the good of his neighbor, the adorning of the Gospel, and the edification of others by his good example, his own present good in the assurance of God's favor, and his future glory in Heaven: But of the worldling, his chief end is his own glory and good, &c. as before.

Fourthly, they differ in the matter, and that [ IV]

In regard of Propriety, a Christian gives liberally, out of his own store, which God hath bestowed upon him by his honest labor: the worldling gives out of that which is other men's, and having raked much together, by lying, fraud, injustice, oppression, &c. he gives out of it some small alms to make satisfaction for his sins, and to stop the Cry of Conscience, that he may go more quietly to Hell.

Fifthly, they differ in the quantity: a Ch • istian gives liberally, not only out [ V] of his superfluity, but out of his competency, yea, he spares something out of his necessaries, if need require: But the worldling gives with a niggardly heart and hand, out of his superfluities, and that not till his own turn be served.

Sixthly, they differ in the quality: a Christian gives things profitable and [ VI] wholesome: but the worldling the basest refuse, which he would scarce give to his dogs.

Seventhly, they differ in the object and extent. A Christians mercy extends [ VII] to all that need, because they look not to their deserts, but to God's Command; yet its especially exercised to the godly poor: as Gal. 6.10. imitating God therein, Mat. 5.45. and David, Psal. 16.3. But the worldlings mercy extends usually to such as have some way deserved it, or that may deserve it: or to kindred, or friends, therefore its rejected by God • punc; Mat. 5.46, 47.

Eighthly, they differ in the manner of giving, and in the minds of the [ VIII] givers. For

1. A Christian gives with a plain, and honest heart, as Rom. 12.8. seeking therein only to please God, as Matth. 6.3. But the worldling hunts after his own profit, or praise, Matth. 23.5. neither is it an act of mercy, but of self-love.

2. A Christian doth works of mercy with great humility, remembering that whatsoever he thus gives to God, he hath first received it from God: and so confess that he doth far less then his duty, and that he is sufficiently rewarded, if his failings are pardoned: But the worldling is puffed up with pride, thinking that hereby he hath satisfied for his sins, merited heaven, and made God his debtor: and hence he is so supercilious towards his poor brother, that he makes his gift unacceptable.

3. A Christian doth all with cheerfulness, as knowing that God loves a cheerful giver, 1 Tim. 6.8. they proceed from an inward habit, and therefore flow freely from him: This he showeth by his pleasant countenance, sweet words, speedy giving, &c. But the worldling doth it churlishly, Dum manu dat, vultu negat : whilst his hand gives, his looks denies: He gives with reproaches, taunts, harsh expostulations, &c. not so much comforting the poor with his gifts as afflicting his soul with his words.

Ninthly, they differ in time: For a Christian gives all his life long: But the worldling for the most part only when death is approaching, when he can keep his goods no longer.

Quest. How many ways must our charity be expressed?

Answ. Principally three ways. 1. In giving. 2. In forgiving. 3. In lending.

Quest. When must we forgive debts?

Answ. When we see our neighbors decayed in their estates, whereby they are disenabled to pay what they borrowed; we must show mercy to beasts when they lie under their burden, much more to men. Hence, Exod. 22.26, 27. Neh. 5.11. Luk. 6.35. Isa. 58.6. Mat. 18.28, 34.

Quest. How must we relieve by free lending?

Answ. When their estates are decayed, and our lending may probably recover them again. Hence, Deut. 15.8. Mat. 5.42. Luk. 6.35. Psal. 112.5.

Quest. Whether are alms-deeds arbitrary, or an act of righteousness?

Answ. By righteousness we understand not generally all righteousness which consisteth in a total conformity to the whole Law, nor that part of legal righteousness which consisteth in obedience to the second Table; but certain special fruits of this righteousness in works of mercy which by the Hebrews are called by the name of righteousness, as Dan. 4.27. which is a grace that resteth not only in an internal habit, or bare affection of the heart, but also in the outward action of relieving the poor. Which also is called Justice, which is a virtue that gives to everyone those things which are due to him, Mat. 6.1. when thou dost thine alms, which the Syriac renders, when thou doest thy Justice. Called also righteousness, 2 Corinth. 9.9. Prov. 11.18. Psalm. 113.3. Now that alms-deeds are not arbitrary, but absolutely necessary is proved: For that,

1. They are not only works of mercy, but fruits of righteousness, which are straitly enjoined in the Law, Deuter. 15.11. Isaiah 58.7. Ezek. 18.7. Luke 3.11. and 11.41. Matth. 4.42. Ephes. 4.28. Luke 12.33. Acts 4.34.

2. Our riches are not absolutely our own, but God's talents committed to us, not for the satisfying of our lusts, but for the honor of our Master, and good of our fellow servants. Hence, Heb. 13.16.

3, Such as neglect works of mercy commit three heinous sins, Theft, Sacrilege, Murder: For they that have received much, and communicate not to the wants of others, shall be arraigned and condemned for thieves against God and their brethren: Besides what we are commanded to give to the poor is consecrated to God's service, called therefore sacrifices. So that its Sacrilege to rob them of it: and lastly, if we suffer the poor to perish in their wants we are guilty of murder against the sixth Commandment. Si non p • visti, occi • isti, Ambrose. Thou hast killd the poor, if thou hast not fed them. Hoc est occidere hominem vitae suae ei subsidia denegare. Ambr. This is to kill a man when we deny to him the means of preserving his life.

4. The Lord who is the chief owner of our goods, having appointed all that we can spare to this use, its no longer our own but the poor's portion, which they have as good right to as we have to the rest, therefore its injustice to detain it: Only here is the difference; God hath given us our riches immediately himself, but to the poor mediately by us. Est panis famelici quem tu tenes, nudi tunica quam tu in conclavi conservas. Basil. Its the bread of the hungry which moulds in thy cupboard: the coat of the naked which hangs useless in thy chamber, &c. Hence, Jam. 5.1. Prov. 3.27. 2 Cor. 8.4. and 9.1. Heb. 6.10. 1 Pet. 4.10.

5. We are but Stewards, and a day of account will come, Luke 16.2. and therefore if we would give it up with joy, we must show mercy, Mat. 25.1. and 24.45, 46.

6. Consider that communion that is between the poor, and us with our Head Christ; and its reason that such as are united in communion of persons, should also communicate in the use of their goods for their mutual comfort, Rom. 15.28. 2 Cor. 8.4. and 9.13. We partake of the same nature, are redeemed by the same blood; are partakers of the same heavenly calling, 1 Cor: 1, 9. 1 Pet. 2, 9. and 3.9. and 5.10. partakers of the same precious promises, Eph. 4.5. are of one Church, have one religion, &c. Jam. 2.5. Christ takes that that is done to them as done to himself, and will richly reward it, Matth. 25.40.

7. What we give to the poor, we give to God himself, Prov. 19.17. Da mihi de eo quod dedi tibi: De meo quaero, & mihi non donas? Da, & reddo. Habuisti me largitorem, facito debitorem. Aug. God thus bespeaks thee: Give me something of that which I have given unto thee: I ask but mine own and wilt not thou give it? Give, and I will restore it: Thou hast found me a free giver, and now make me thy debtor.

Quest. What further arguments may provoke us to charity?

Answ. First, we resemble God in showing mercy, and that in such an attribute as he delights in above all others, Exod. 34.6. Hence, Luke [ I] 6.36.

Secondly, such works please God, and make us accepted with him, Hos. [ II] 6.6. Eleemosyna non tantum pro sacrificio, sed prae sacrificio, Mic. 6.6, 8. Heb. 13.16. Isa. 58.6, 7. Jam. 1.27. Phil 4.18. Luk. 11.41.

Thirdly, hereby we make our calling and election sure, 2 Pet. 1.7, 8, 10. Col. [ III] 3.12. Alms show saving knowledge, and spiritual wisdom, Jam. 3.17. unfeigned repentance, Luk. 19.8. A lively faith, Jam. 2.18. True love to God, 1 John 3.17. Love to our neighbors, 2 Cor. 8.8, 24. contrary, Jam. 2.15. they are notable signs of the remission of our sins, Luk. 7.27. and that we are citizens of heaven, Prov. 14.21. and therefore blessed.

Fourthly, hereby we are assured of our interest in God's promises: As, Eccl. [ IV] 11.1. Mat. 6.4. and 10.42. Heb. 6.10. It shall not be lost, but restored, it may be, when we have forgotten, Mat. 25.44. Luk. 6.38. Prov. 19.17. Terrena omnia serv • nd • amittimus, largiendo servamus. Isiodor. Earthly things are lost by keeping, and kept by bestowing, solas quas dederis semper habebis opes. Hence, Luk. 16.9.

[ V] Fifthly, God will repay it with great increase, Luk. 6.38. Prov. 3.9, 10. Contrary, Prov. 11.24. 2 Cor. 9.6. Lucrum est pietatis nomine facere sumptum. Tertul. Eleemosyna non est divitiarum dispendium, sed ditescendi potius compendium, quaestusque omnium uberrimus. Giving alms is not the way to waste our wealth, but the best art of thriving, and the most compendious course to get riches. Hence its compared to lending upon usury, Mat. 10.30. Prov. 19.17. Luk. 6.35. If we love our money, it should move us to part with it upon charitable uses. God is the best and the surest pay-master, and all-sufficient to perform; Nihil promittit, & non reddit: fidelis ill factus est debitor, esto tu avarus exactor. Aug. God pays what he promiseth: He is a true debtor, be thou a covetous exactor.

[ VI] Sixthly, its the end of riches to be employed for good uses, not to be locked up.

[ VII] Seventhly, by giving them to the poor, we long enjoy them, which by keeping we cannot do: what we give is sent to heaven before us, and what is hoarded up, is lost and left behind us.

[ VIII] Eighthly, our inestimable gain will countervail our long forbearance. Hence, Gal. 6.9. Eccl. 11.1. the rather considering the eternity of it.

[ IX] Ninthly, such shall be blessed in their posterity, Psal. 112.2. Isaiah 58.10, 11.

[ X] Tenthly, God rewards alms-deeds with corporal and earthly blessings, Prov. 3.9, 10. and 28.27.

[ XI] Eleventhly, God will be merciful to such as show mercy, Mat. 5.7.

[ XII] Twelfthly, if we hear the cry of the poor, God will hear us, Isa. 58.7, 9. so we see in Cornelius, Act. 10.4. contrary, Prov. 21.30.

[ XIII] Thirteenthly, if we pity the poor, God will pity us in our afflictions, Psalm 41, 1, 2, 3. Isa. 58.10.

[ XIV] Fourteenthly, hereby we reap the benefit of the poor's prayers to God for us, 2 Cor. 9.14.

[ XV] Fifteenthly, alms-deeds further our salvation, Luke 16.9, &c. 1 Tim. 6.18, 19. Prov. 14.21. and 22.9. Deut. 15.10. Mat. 5.7. Luk. 14.14. Job 29.12, 13.

[ XVI] Sixteenthly, the greatest benefit of our alms redounds to ourselves: Hence, Act. 20.35. Prov. 11.17, 25. 2 Cor. 8.1, 2, 7.

[ XVII] Seventeenthly, fearful threatenings are denounced against the unmerciful, Ezek. 16.49. Prov. 21.1 • . Frustra manus ad Deum expandit, qui has ad paupers non extendit, 2 Cor. 9.6. Gal. 6.8. Prov. 28.27. Deut. 24.15. Job 31.16, to 29. Jam. 2.13. as in the parable of the rich glutton. Non habuit guttam, quia non dedit micam ; He had not a drop of water, because he would not part with a crumb of bread. Aug.

[ XVIII] Eighteenthly, by alms-deeds our estates are confirmed, and increased, 2 Cor. 9.8, 10. Isa. 58.10, 11. Prov. 11.24. and 28.27.

[ XIX] Ninteenthly, the merciful shall be filled with joy, as it evidenceth God's graces in us.

Twentieth, such shall attain to a prosperous estate with honor, Psal. 112.9. [ XX] Prov. 14.31. and they which honor God shall be honored by him, 1 Sam. 1.30. Isa. 58.10.

Master Downams Plea.

Object. But we are poor, and have not to give?

Answ. Many that pretend this can yet find enough to bestow on idle, unprofitable and wicked courses: But supposing

[ I] First, that thou hast but a competency, yet out of that thou must give to the poor: if thou hast not money, sell something that thou mayest best spare; and work hard with thy hands, Eph, 4.28.

Object. But the poor are so unthankful that our alms are lost?

Answ. Thou must do thy duty and expect thy reward from God, not from men, Eccles. 11.4. we must give, not only to the ungrateful, but to our enemies, Rom. 12.20.

Object. But most poor are so wicked that it discourages us to give them?

Answ. This should make thee more diligent in seeking out such as are worthy to be relieved, Eccles. 11.6. Mat. 5.42. yet in giving we should not be over-scrupulous. For,

1. Hereby we may neglect our duty, and not do it at all, Eccles. 11.4.

2. God causes his Sun to shine on the evil and good, Matth. 5.45. and we should imitate him. So Rom. 12.21.

3. Its far better to give to many unworthy, then that one who is worthy should be neglected in his necessity.

4. Consider that mercy looks not after merit, but after misery, and chiefly intends to relieve their poverty, not to look after their righteousness: Non moribus damus, sed homini. Chrys. we look not after the manners, but after the man: nor do we take compassion of him for his virtue, but for his misery.

5. If God should take the same course with us as we do with the poor, and examine our deserts before he would bestow his gifts, we should never have our requests granted, but hopelesly perish in our wants.

6. We should forbear these overstrict examinations of the poor, le • t hereby we do not so much comfort them by our gifts, as torment them by our harsh manner of giving.

7. Consider that though the poor be unworthy to whom thou givest, yet God is worthy for whose sake thou givest, and if thou givest in obedience to his command, though it seem to be cast away in respect of the party, yet not in respect of thee who givest; for God will certainly reward thee.

Object. But I have a great charge, and many children, and therefore must prefer them before strangers?

Answ. They that are miserable because they have wife, and children, would not be liberal if they had none: Ne transferas culpam in insontes, saith Basil, lay not the blame upon those that are innocent. Besides, was not the Gospel written for such as well as for those that have no children? and are not both by it equally bound to works of mercy? Did they beg children of God for this end, that they might plead by them a privilege from obeying God's Commandment? may they not justly fear that God for this cause will ease them of their burden by taking away their children? we may provide for them a competency, and yet not deny to God of our abundance, and superfluity. When thou beginnest to number thy children, number them, and spare not, but forget not to reckon Christ as one of the number: He hath given thee whatsoever thou hast, and will richly recompense thee. Besides thou knowest not how thy children will prove; it may be ungrateful, and will not thank thee for it: It may be wicked and prodigal, who will misspend it profusly: Yea, it may be the wealth thou leavest them will be the occasion of their everlasting ruin.

Secondly, we must love our children wisely, and take care so to provide for [ II] them, as that their estates may be blessed, and durable, which is best effected by leaving them to God's blessing in a moderate estate, without which they may be oppressed by those that are more mighty, or defrauded by those that are more crafty, &c. But if God take charge of them, he is their best Protector, so that none shall wrest their patrimony out of their hand, Psalm 37.26.

[ III] Thirdly, were we sure that the estates we leave them should prosper with them, yet we should not love our children better then ourselves, nor prefer their wealth before our own souls, and their flourishing estate which is but momentary, and mutable, before our fruition of those joys which are infinite and eternal.

Object. But trading is bad, and our burdens many, and we have not wherewithal to give alms.

[ I] Answ. First, Use your hands: such as are able must labor, and take pains to relieve those that can do neither, Eph. 4.28.

[ II] Secondly, use your heads, cast about how the wants of others may be supplied.

[ III] Thirdly, do something by way of abatement: abridge yourselves a little that you may be helpful to others, abate something from your backs, from your bellies, from your recreations, &c.

Object. But we must not only maintain nature, but our honor and credit in the world?

Answ. Its true: yet we must abate from our superfluities. Christ disrobed himself for a time, for our sakes, of his glory: and we for his sake must lay aside of our overplus: abate something from a dog, from a bird, from a beast, &c.

Quest. But what may move such as are able to be willing also to works of mercy?

[ I] Answ. First, look to God, he is our friend, nay, our Father. If a friend say to you, such a friend or kinsman of mine is in want, pray you do something for my sake, you will do it: how much more should you do it when God saith so to you.

[ II] Secondly, consider that Christ comes to you in his flesh when poor Christians come to you: he presents a pale face, a hungry belly, a naked body, will you not do something to support Christ, and clothe Christ, &c. in his members and servants.

[ III] Thirdly, Christians that come to you for relief are your own flesh: and shall the head do nothing for the foot?

[ IV] Fourthly, consider yourselves; for hereby you shall place your wealth safely and secure it.

[ V] Fifthly, its the best way to improve it: Its a sowing seed in a fruitful soil, 2 Corinth. 9.6. It's your gift, but its God's debt, and he will repay it, Prov. 19.17.

Object. But when shall I have it again?

Answ. Take God's Word, he will pay fully, and certainly: He hath pawned his honor, and credit upon it that he will do it at first or last. Put your children's portions into God's hand, make him your Executor: He never dies: he never breaks: he ever lives to provide for them.

Object. A man may give indeed till he give all away, and what then shall become of him and his?

Answ. Eccles. 11.1. Solomon answers there all objections and cavils; some may say, what I give is cast away and lost: No, Cast thy bread upon the waters, and thou shalt find them again. But there are so many poor that there is no end of giving? Give a portion to seven, and also to eight : to this man a little, and to that a little: to everyone something. But I know not what times may come, what I may be put to? Therefore give whilst thou hast something to give; thou knowest not how little a while thou mayest en • oy, nor what thyself mayest come to want: Thou mayest need mercy, therefore sow mercy, that thou mayest reap the like. I pity them with all my soul, but I cannot relieve them.

Answ. Solomon answers, If the clouds be full of rain, they will drop down water ; that is certain, it will impart it to the hungry and thirsty ground: So if we have mercy and charity in our hearts, there will be something in our hand too.

Object. But if I were well seated and accommodated, then I could spare something, but alas! I live in a corner, out of the way, I have but little trading, and its not with me as with many others, I cannot give?

Answ. Solomon answers, whether the tree stands North, or whether it stands South, in a more fruitful, or in a more barren place, yet its the Lord's tree still, cadit Domino, it falls to him, and it bears fruit to him, and so it will be with us too, If we be good trees, let us live in the North, or in the South, in a better, or in a worse habitation, we will yet yield some fruit.

Object. Yea, this is true if we knew how it would be accepted: Poor men are captious, and they will not take a little, and rich men will take exceptions, and say that I do it out of pride, and thereupon will tax me the higher, &c.

Ans. Solomon again answers, He that observes the wind and rain, shall neither plow nor sow : If a man will still be objecting, he shall never go on with any work or service whatsoever.

Object. Yea, but I know not the parties to whom I give, there are many dissemblers that pretend to much want, when it is not so?

Answ. Solomon answers, neither doest thou know how the child grows in the womb, yet thou must not starve the child: we must do what is fit for us to do, and use our best wisdom, and then leave the rest to God, whose providence works for us (as it were) under the ground, as it doth for the child.

Object. But I find by experience that I have been often cheated with fellows heretofore, and that discourages me now?

Answ. Solomon answers, sow thy seed in the morning, and slack not thy hand in the evening, for thou knowest not which shall prosper, this, or that, or whether both shall be alike : therefore cast not perils, but venture it sometimes, thou knowest not but it may succeed very well: However, what thou doest with an upright heart, and usest thy best discretion in, God will accept and take it in good part: See Dr. Harris Spittle Sermon.

Quest. But doth God take notice of our works of c • rity?

Answ. Yea: First, he takes notice of the person that doth them, as of Cornelius, [ I] Acts 10.31.

Secondly, of every act of mercy. [ II]

Thirdly, how much mercy everyone showeth. Dorcas made many [ III] coats.

Fourthly, of the time when: Obadiah in a hard time, hid the Prophets and [ IV] fed them, 1 King. 18.5.

Fifthly, with what heart and enlargement of affection we do them: as of those [ V] Macedonians, 2 Cor. 8.3.

Sixthly, yea, of the least degree of mercy: Of a little cake, 1 King. 17.30. Of [ VI] a cup of cold water, Mat. 10.42. Idem.

Quest. What may move us to be constant, and continue in our charity?

Answ. First, in regard of our brethren's need; they may long continue to be [ I] in want: He that hungers and thirsts, may hunger and thirst again, Joh. 4.13. Others also may stand in need of our charity: For, Mat. 26.11. You have the poor always with you : we must not tie ourselves to relieve one man once only, nor one alone.

Secondly, in regard of ourselves, for the reward is promised to such as continue [ II] in well-doing, Rom. 2.7. Dr. Gouge on Heb.

Quest. What warrant had the widow of Sarepta to relieve the Prophet before she made provision for herself and her Son?

Answ. Had she not known that it was the special will of God; she should not have done it, to defraud herself and her son to relieve a stranger, contrary to the accustomed rule of piety, 1 Tim. 5.8. therefore Paul would have widows to be maintained by their own kindred.

Quest. Is a man to prefer a stranger eminent in piety before his brother which is not so adorned with it?

Answ. Thou must rather nourish and relieve thy poor brother, then thy friend: For this office is coupled with nature and blood, according to which thou art more obliged, and nearer to thy brother then to thy friend: But if it be in thy power to advance the one to public offices in Church or State, thou must prefer thy virtuous friend before thy carnal brother.

Quest. If I see many strangers in want, and one good man also, whether should I relieve those many strangers, or that one good man?

Answ. A good man is to be preferred before a a stranger, but many strangers before one known person: For the more common good is the better. Balls power of godlin • sse.

Quest. Why is giving to the poor a duty?

[ I] Answ. First, because its such a duty as every poor man doth desire, and crave of another; and hopes, and wishes that he may perform it to him, and blames him for unmercifulness if he neglect it; and every rich man will acknowledge that if he should loose all, he would desire that others should show mercy to him: therefore its a manifest duty arising from that plain Maxim, Do as you would be done to.

[ II] Secondly, it tends to the refreshing of our brethren's bowels, and supplying their wants, and may keep them from perishing: and it pleased God so to order the world that some shall be poor, and others shall have abundance, that he may try the disposition of the later by the former, Joh. 12.8.

[ III] Thirdly, it will abound by many thanksgivings unto God, &c. 2 Cor. 9.12, 13. Its makes heaven resound with thanks, and praises: yea if the poor's tongues should be silent, yet their very loins do bless God for thee in their kind: therefore its our duty to do that which makes so much for God's honor.

[ IV] Fourthly, Its undoubtedly a duty which must either justify the truth of our religion, or condemn us as hollow hearted: Now bounty to the poor is a note of soundness in religion, and on the contrary, he that gives not to the poor according to his means, though he pray never so often, hear never so many Sermons, fast never so frequently, receive the Sacrament never so constantly, read the Scriptures never so daily: be he never so earnest a condemner of other men's faults, and of public abuses, and let his show of Religion be never so abundant, yet he is but an hypocrite and dissembler, and the Lord takes no delight in his services, Isa. 58.7. Jam. 1. ult. Luk. 18.18, 24. Mat. 25.41. Jam. 2.13. Prov. 21.13. 1 Joh. 3.17, 18, 19. Jam. 2.14.

[ V] Fifthly, covetousness is as thorns that chokes the Word, and keeps a man from following the directions of God therein; and so he loves his money more then God, more then his poor brother, more then the rewards of God, and more then heaven itself, and so he is an arrand hypocrite.

Quest. But what shall we be better for our bounty to the poor?

Answ. Its the best way to prevent poverty, Luk. 12.33. 2 Cor. 9.6. Prov. 11.24, 25. and that for these reasons.

1. Because God is the great Lord and master of his family in heaven and earth, and riches come not by chance, or men's industry, or the love of their friends, &c. but by the appointment of God, who makes rich, and makes poor; wherefore all men are but his servants and stewards, to whom he commits more or less as best pleaseth him: hence it follows, that it must needs conduce much to the continuation and increase of a man's wealth, that he be found a good Steward of the things committed to him by his Master. Now to communicate of our substance to the poor with a large heart and hand, is to do the office of a good Steward, 1 Pet. 4.9, 10. and such shall not be put out of their office, but as he hath been faithful in a little, he shall be made Ruler over much.

Secondly, Solomon tells us, Prov. 10.21. The blessing of the Lord makes [ II] rich, &c. and gives a comfortable increase of our estates: without which men are but like horses, that carry a great burden of gold and silver through the world, and are not Masters but Slaves to their riches. Now such comfortable wealth doth not spring from man's wit or pains, but from the blessing of God, without which the Watchman watcheth in vain, the Builder buildeth in vain, the Husbandman plows in vain, the Merchant trafficks in vain, &c. either no increase will come, or none but a vexing, and cumbersome increase: but the Lord hath expressly promised his blessing to those that open their hands to their poor brethren, Deut. 15.10. and certainly God will never be found a Promise-breaker.

Thirdly, its a lending to the Almighty, and therefore will surely procure abundance, [ III] for God will never prove a Bankrupt, he will never borrow without a resolution to pay, nor without actual repayment, and that in the fittest time and manner, Prov. 19.17. there is the Bill of God's hand, wherein he both acknowledgeth the debt, and promises payment, q. d. Be it known unto all men by this present Promise, that I the Lord God of Heaven and Earth, do owe and acknowledge myself to be indebted to every merciful liberal man all those sums of money which he hath, or shall bestow in relieving the distressed, to be paid back unto him, whensoever he shall demand it, (for where no day is set, the borrower is bound to payment upon demand) and to this payment well and truly to be made, I bind myself firmly by this present Promise, sent, sealed and delivered by Solomon my known Secretary; so that unless we will proclaim the Lord an insufficient or dishonest debtor, we see that giving to the poor is the best way to save and increase our wealth, his word being far surer then Checquer.

4. It will cause many prayers to God for us, that must needs cause him to give [ IV] us all good things in abundance, and so deliver us from Penury. Prayers made to God by his servants, upon due ground cannot be in vain, 2 Cor. 9▪ 14. or if any should be so unthankful as not to pray for such, yet surely the household of faith will, to whom we ought most to abound in bounty.

Quest. But what means may we use to enable us to works of mercy?

Answ. That a man may give, he must have money, and an heart, and a will, and a gift too: for he that hath nothing, cannot give, though he would, he that wants a heart, cannot give because he will not: both therefore are requisite, and for the getting of both we must use these means.

First, we must seriously consider of these many Precepts, Promises and Threats, [ I] which are in the Book of God, concerning this duty, pressing them upon ourselves, and saying, Doth not the same God, which saith, Hear the Word, say also, Give to the poor ? and if conscience bind me to the one, doth it not bind me to the other also? If I should keep all the other Commandments, and break one, shall I not be found a transgressor of all, will it anything avail me, that I seem to be religious, if I be not merciful.

Secondly, to this add Prayer, beseeching God to give you this so worthy a [ II] Grace, by which you shall be made so like himself, that you may know your selves to be his children, John 13.34. and 1 John 3.14. and hereby we know that we love the brethren, if our hands and hearts are open to them, for love is bountiful.

[ III] Thirdly, thou must begin to give, that thou mayest get an habit of giving, and press thyself to be much in doing good works, till thou hast made it easy, and delightful to thee: yea, thou shalt hereby find as great a promptness to it, as thou foundest a backwardness before: and that you may get something to give, you must observe these rules.

1. You must be diligent in your callings, for the diligent hand maketh rich, and so provide matter for bounty, Eph. 4.28. and this is one end that we must propound to ourselves in the works of our calling, not only that we may supply our own wants, but may have wherewithal to relieve others.