The Ready Way to Good Works, Chapter 24

The Ready Way to Good Works · Chapter 24

p. 434CHAP. XXIV. Of ſuch objections as have beene or may bee made by mercileſſe and uncharitable wretches, with their ſeverall Anſwers and Reſolutions.

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

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

p. 437I ſee no ſuch neede, to bee this Object. way ſo diſpoſed?

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

Wee have no poore in our Parriſh. Object.

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

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

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

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

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

The poore are verie unthankefull. Object.

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

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

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

When they receive our Charitie, they abuſe it.

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

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

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

p. 446I am a Wife, therefore its not Object. for me to give, I cannot, I dare not doe any thing.

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

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

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

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

Though thou haſt but a little, Anſw. yet give a little of that little, unto him that is extreamely needy: The poore Widdow had but a little, when ſhee caſt her two Mites into the Treaſury which was all that ſhee had, and leaſt any ſhould bring a Counter plea of their poverty, our Saviour Chriſt hath promiſed a moſt certaine acceptance and reward even to a cup of cold water, theMat. 10. 42Matt 10:42 which none are ſo poore, but they are able to give. God doth nothing value or reſpect the greatneſſe of the gift, but the readineſſe and willingneſſe of the heart: for if there bee a willing minde, it is accepted according 2 Cor. 8. 12.2 Cor 8:12to that a man hath, and not according to that a man hath not.

p. 449There be ſome more able than Object. my ſelfe, rich men, who are good hold-faſts of that they have, and will doe but little.

1. I muſt let thee know, that Anſw. thou muſt regulate thy life and actions by the Lawes & precepts of God and not by the examples and practices of men: Wilt thou therefore bee a Nabal, becauſe other earthwormes ſtarve and famiſh the poore? That can never be a good concluſion, which is inferred from falſe and erroneous premiſes: Others richer than thy ſelfe give but little, therefore thou wilt give juſt nothing at all: a curſed, devilliſh and damnable conſequence. Secondly, there bee many examples of rich men which doe give, and why doſt thou (paſſing over the ſound fleſh like filthy flies which feed on corruption) pitch onelyonly upon the ſcabbed and ulcerous parts? There bee ſome rich and1 Cor. 1. 26.1 Cor 1:26 p. 450wiſe and learned and noble who are compaſſionate and mercifull to the poore: take theſe for thy patterne, and goe thou and doe likewiſe. Thirdly, conſider, that giving is compared by the holy Ghoſt to S…wing, and wilt thou neglect to manure, and plow, and ſow thy ground, becauſe thy rich neighbour, who either is a bad husband, or hath ſufficient old flore, will let his land lye barren and untilled? And remember what the Apoſtle faith,2 Cor. 9. 6.2 Cor 9:6 Hee that ſoweth ſparingly ſhall reape ſparingly, but hee that ſowes not at all, is ſure to reapeProv. 19. 17.Prov 19:17 not at all. If thou wilt lend nothing to Chriſts poore members here upon earth, never looke to receive any thing of the Head in the kingdome of heaven.

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

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

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

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

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

1. There be ſome ſuch ingrate Anſw. and thankeleſſe wretches, who will extenuate, and villifie Gods bleſſings, and complaine of poverty and want, when they have no cauſe ſo to do: there is (ſaith Solomon) that maketh himſelfe Pro. 13. 7.Prov 13:7poore, and yet hath great riches. Secondly, If thou art ſo poore, as thou ſeineſt thy ſelfe to be, yet firſt ſtrict precepts bindes thee to give. Eph. 4. 28. ſometimes, and in ſome caſes. Secondly, Thy neceſſitie is not ſo pinching, as anothers extremity, Thirdly, p. 454Thou maiſt finde in the Scriptures many rich examples ofJoh. 13. 29. 2 Cor. 8. Mar. 12. 44. Luk. 21. 1. 3. Mat. 10. 42.John 13:292 Cor 8Mark 12:44Luke 21:1Luke 21:3Matt 10:42 poore almeſgivers: as for inſtance. Chriſt, who had neither houſe nor harbour, the poore wid dow, poore Macedonians, &c. Fourthly Art thou ſo poore, that thou canſt not give a cup of cold water, for which if heartily given, Chriſt promiſeth a reward. Fifthly, Thou canſt ſometimes ſpend ſomewhat idly, vainely, and prophanely, and canſt thou not finde in thy heart to lay out as much charitably upon the poore? 6. Thou canſt ſcrape together enough to pay thy earthly landlord his fines, and rents, which hee exacteth, and canſt thou not be perſwaded to lend to thy heavenly Lord and maker that which hee lawfully requireth. Seventhly, conſider with thy ſelfe, how by thy good example thou maiſt provoke others unto good workes (which is every mans duty. Heb. 10. 24.) p. 455or ſhame the rich which are ſlackehanded to the poore. Eightly, thy pittifull regard of others miſeries, may move others to reſpect thee, as one fire kindleth another: ſo the heate of thy brotherly kindneſſe may kindle a charitable affection in others towards thee. Laſtly, thy forwardneſſe to give in thy poore eſtate, addes a great deale of luſtre to thy charitie, and maketh thine almes more acceptable unto God, and more commendable and remarkeable among men.

I am in debt. Object.

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

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

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

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

1. So have moſt that be married, Anſw. and ſhould every one of ſuch a condition make the like excuſe and upon ſuch a pretence ſHut their hands againſt the poore, how ſhould old creeples be relieved, diſtreſſed families ſupported, and Gods people maintained? doſt thou thinke that the duties of charity lye only upon unmarried and childleſſe perſons? no, no, thou canſt not free thy neck from the yoke, unleſſe thou wilt prove an untamed heifer, an enemy, a rebell to the Lord. Secondly, Job had p. 461ten children, yet he was a man wonderfully, compaſſionate and bountifull to the poore: a notable example wee hauehave alſo of one Mrs Owen of Iſtington who had-two and twenty children, notwithſtanding in her life time ſhe built an Hoſpitall, and gave to it fifty pounds per annum, a free Schoole, to which ſhee alowed a ſufficient ſtipend, ſhee gave two hundred pounds to Oxford library, and to many other pious and charitable works as much as amounted to the ſumme of 2500. pounds and upwards. Thirdly, a good wife and children are the gifts and bleſſings of God, and ſhall this his goodneſſe towards thee be a cauſe of thy ingratitude to him and uncharitableneſſe to thy neighbour. Fourthly, thy carking, and caring, and immoderate thoughtfullneſſe about the things of the world is to little purpoſe. Luke. 12. 25, 26. It p. 462can do thee no good, tis Gods bleſſing that enricheth, as Solomon Mat. 6. 31. 34. 1 Pet. 5. 7. Jer. 49. 11.Matt 6:31Matt 6:341 Pet 5:7Jer 49:11telleth us. Fifthly, Chriſt commandeth us not to care doubtingly for theſe earthly things, and the Apoſtle would have us to caſt all our care upon God, who careth for us, and promiſeth to provide for wife and children. Sixtly, What is the ayme and end of thy earthlymindedneſſe, of thy faithleſſe, fruitleſſe, and immoderate providence and carefullneſſe? If it be to greaten thy poſterity, or to leave thy children in a good and bleſſed ſtate and condition, why then be mercifull to the poore, ſo ſhall thy ſeed be bleſſed, builders up of the old waſt places, and raiſers up for many foundations, for many generations. Eſa. 58. Laſtly, remember that though thou heapeſt up riches together,Pſal. 37. Pſal. 39. 6.Ps 37Ps 39:6 yet thou art utterly ignorant who ſhall enjoy and gather them. Many men have provided p. 463well in the eyes and judgement of the world, for poſterity, ſcraped together abundance of wealth very greedily, and kept it as ſparingly, and have not either a prodigall heire waſted all in a moment, or a fooliſh wife by marching with an unthriftie ſecond husband, ruined and undon her ſelfe, and all her children: thus God often croſſeth the plots and intentions of many covetous and mercileſſe worldlings, who are diſtruſtfull of, & independant upon his providence and promiſes.

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

If ſuch be thy caſe, then make Anſw. a good uſe of it, and bethinke thy ſelfe, whether theſe be not the fruites of thy uncharitableneſſe, It will be a very profitable inquiſition, when thou findeſt thy ſelfe to goe backeward p. 464in thy eſtate, and Gods ſecret diſpleaſure to blow upon thy wealth, to examine well whether thou haſt not often failed in the duties of charitie: loſſes and croſſes ariſe not out of the earth, happen not by chance and fortune as ſome Ideots conceive, they be either plagues, puniſhments, or chaſtiſements for ſin, for omiſſion of ſome good, or commiſſion of ſome evill, or elſe they be tryals of our faith, whether wee will rely on God, and his promiſes, and doe what hee bids us, or reſt upon our owne arme of fleſh, our owne rotten devices and inventions, as if there were a poſſibility to thrive and grow rich in the world without his promiſe and bleſſing. Secondly, thou muſt know that it is the Lord that giveth and the Lord that taketh away. Iob. 1. 21. Therfore by theſe thy * misfortunesforeign and diſaſters learne a leſſon of patience and obedience, p. 465for ſo thou muſt or elſe thou art not conformable unto thy Savior who though he were a ſonne, yet learned obedience, by the things which he ſuffered. Heb. 5. 8. If any way, as doubtleſſe, many wayes thou haſt diſple afed thy Lord and maker, and by thy ingratitude and uncharitableneſſe, cauſed him to chaſtiſe thee with theſe croſſes and afflictions, then labour to reconcile unto thee his pleaſing countenance againe by new obedience, walking in a new courſe, and practiſing of new duties, and principally this of charity: there is no better or eaſier way to come into his favour againe then this, for he will have mercy, and not ſacrifice, and if thou wouldeſt have God to be mercifull unto thee, be thou firſt mercifull unto others. Thirdly, haſt thou ſuffered ſuch a ſhipwracke in thy eſtate, that thou haſt nothing remaining with unfortunate Job, why then p. 466thy excuſe is ſomwhat tolerable but & if thy caſe be not ſo deſperat, give then of that which is left in hope of beter ſucces, for future time, obey God herein, ſtill truſting in his mercy, and promiſe. Heb. 13. 5. 6. for he is all ſufficient, he can, and will ſupply thy wants and defects. 2 Cor. 9. 8. 4. If ſuch pretenſions of loſſes and croſſes might exempt men from this duty, how then ſhall the poore be relieved? for there bee very few who have not a ſhare in thoſe common afflictions whereunto mortality is very liable and obnoxious. Laſtly, conſider, that theſe be ſignes of Gods favour, and teſtimonies of his love, and goodneſſe towards thee, if thou canſt bee inſtructed thereby: Nay, if thou art of a Heavenly and Spirituall conſtitution, and of the number of Chriſts peculiar, beloved elect, and favourite-Nation, thou, wilt like the Bee ſucke much ſweetneſſe: p. 467out of theſebitter hearbes, and be hereby rather incouraged and provoked unto good works, than any way diſ…imated by them. The Macedonians in a great triall of affliction were moſt abundant in liberalitie. 2 Cor. 8. Their Charitie did not ebbe and flow like to the motians and tides of the Sea, who are then the greateſt and riſe higheſt when the Moone is in the full, but when their affaires ſuffered an eclipſe, and were in the waine and very much decreaſing, even2 Cor. 8. 3.2 Cor 8:3 then their deepe povertie abounded unto the riches of their liberalitis.

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

p. 469I have no more than is needfull Object. for my wife and family, for I ſpend all, and make even at the yeeres end.

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

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

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

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

1. Moſt monſtruous madneſſe, Anſw. Pro. 28. 17.Prov 28:17prodigious infidelitie, who ever knew a man truely charitable to come to beggery, or to the miſery of a waſtfull prodigall? p. 475who was ever a looſer by lending to the Lord? There beeEſa. 58. 11. Pro. 19. 17. Luk. 6. 38. Pro. 11. 24. 2 Cor. 9. 9. 2 Kin. 4. 9.Isa 58:11Prov 19:17Luke 6:38Prov 11:242 Cor 9:92 Kgs 4:9 many promiſes to the contrary, He that giveth to the poore ſhall not lacke, he ſhall be like a ſpring of waters, whoſe waters faile not, he ſhall be ſure of repayment, if we give, it ſhall be given unto us, &c. who can be ſuch an Atheiſt, or infidell, as to ſtagger at theſe promiſes. Secondly, this is the way to encreaſe thy eſtate, by ſcattering comes encreaſe, as it falleth out by ſowing ſeed: living wells the more they are drawn, they ſpring & flow the more freely, as the widdowes oyle did by powring out. Thirdly remember how mercifull the Lord hath dealt with thoſe that have beene mercifull: was not the oyle and meale of the widdow of Sareptae miraculouſly preſerved for her mercy to the Prophet? did not the Diſciples when they had divided all that they had, five loaves and a few p. 476fiſhes, receiue backe againe twelve baskets full, when 5000 perſons had liberally feaſted themſelves? So the bleſſed ſubſtance of a charitable man doth ſometimes multiply even in the very diſtribution. Fourthly, there can be no inſtance given of anyPſa. 37. 25.Ps 37:25 truely mercifull man, who was ever brought to poverty or extremity by his almeſgiving: I will give credit to the Pſalmiſt in this caſe, before a thouſand other witneſſes, who aſſures us by his owne experience, that he never ſaw the righteous (whom he defines to be a mercifull man ver. 21.) forſaken, nor his ſeed beging their bread. Laſtly the ground of this objection, is abhorred infidelity, and diſtruſt in Gods promiſes and independance upon his providence. To help thee therefore out of this gulfe of incredulitie, and hell of unbeleefe, conſider. Firſt, that thou haſt not as yet wanted, p. 477why wilt thou feare future miſery, for thy preſent well-doing? Secondly, Take the horribleneſſe of thy ſin into thy ſerious conſideration, for in not beleeuing, thou, as much as in thee lyeth, laboureſt to make God a lyer. Thirdly, meditate on Gods infallible, eternall, and immutablePſa. 34. 12. & 37. 40.Ps 34:12Ps 37:40 promiſes. Heb. 13. 5. Pſal. 37. 3, 4. And laſtly ponder upon the faithfullneſſe of the Lord who never failed thoſe that have put their truſt in him. Object.

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

Let it be granted, that they miſ-imploied it, yet thou neither doſt, nor canſt looſe thereby. Firſt, thou haſt a ſtrong promiſe to ſuccour, and beare thee up,Pro. 19. 17. Luk. 12. 33. 1 Tim. 6. 19.Prov 19:17Luke 12:331 Tim 6:19 though thy bread be caſt upon the waters, yet after many dayes thou ſhalt finde it againe. Eccles. 11. 1, 2. Thou lendeſt to the Lord, who will certainely repay p. 478thee againe. Thirdly; thou provideſt an everlaſting treaſure for thy ſoule in heaven, and layeſt up in ſtore a good foundation for time to come: ſo as thou canſt not hereby be any way endammaged. Hee that gives leaſt, is the greateſt looſer, the frankeſt giver is ever the greateſt gainer.

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

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

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

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

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

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

Amen.

FINIS.

Recenſui librum hunc, cui titulus eſt [The ready way to good works, or a Treatiſe of Charitie, &c.] in quo nihil reperio quo minus cum utilitate publicâ imprimatur; modò intra quatuor menſes proximé ſequentes typis mandetur.

Ex aedibus Fulh. Aug. 2. 1634. Sa. Baker R. P. D. Epiſcopo Londinenſi cap. domeſt.

End of the text · Richard Bernard, The Ready Way to Good Works (1635)