The Poor Mans Advocate — William Whately

The Poor Mans Advocate · William Whately

THE POORE MANS ADVOCATE, OR A Treatiſe of Liberalitie to the needy.

PROV. 28.27.

He that giveth unto the poore ſhall not lacke, but he that hideth his eyes, ſhall have many a curſe.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Who muſt give.

2. To whom it muſt be given.

3. The gift to be given.

4. The manner of giving, which being declared, the duty of giving is plainely ſet out to us.

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

2. To whom muſt we give?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

You will aske me from what muſt I ſave?

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

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

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

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

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

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

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

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

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

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

Ob. 1 They be unthankfull.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS.

End of the text · William Whately, The Poor Mans Advocate (1637)

The Poor Mans Advocate, Text

p. 1THE POORE MANS ADVOCATE, OR A Treatiſe of Liberalitie to the needy.

THE POORE MANS ADVOCATE, OR A Treatiſe of Liberalitie to the needy.