The Marrow of Divinity, Religious treatise · Chapter 26
CHAP. XXVI. Questions, and Cases of Conscience about Charity.
Quest. WHat is Charity?
Answ. It's that affection of love which moves us to hold our neighbours dear, and to desire, and seek their good in every thing which is dear unto them, and that for Christs sake, according to the will of God, 1 Cor. 13.4, &c. where we have the properties of charity largly described; and it must be shewed by beneficence.
Quest. What is beneficence?
Answ. It is with a bountiful heart, and hand to do good to all, who in any kinde whatsoever need our help, by our riches, labour, care, counsel, providence, or howsoever: So that it extends it self to all good works, as building of Schools, and Colledges, maintaining the Ministry, and Gods worship, erecting of Hospitals, allowing yearly Pensions to Parishes, and corporations for relief of the poor: Or if we want ability to do these, then by counselling those that want it, by being eyes and feet to the blinde and lame, Act. 9.39. Job 31.16, &c.
Quest. Are these duties then required of all?
Answ. Yea, Heb. 13.16. they are numbred amongst the fruits of the Spirit, Gal. 5.22. and are joyned with love and faith, 1 Tim. 6.17, 18.
Quest. Who are the object of beneficence?
Answ. First, all men, 1 Thes. 5.15. yea, it must extend to our enemies, Prov. 25.21. Mat. 5.44, 45. Luk. 6.32, 33.
Secondly, yet chiefly to the houshold of faith; Gal. 6.10. Christ accepts it as done to himselfe, Matth. 25.33. So David, Psal. 16.3. Ephesians, c. 1.15.
Quest. What are the properties of benificence?
Answ. First, it must be liberal and bountiful: Da multum multis. we must do good to many; as we sow our seed plentifully, 2 Cor. 9.6. Prov. 11.24, 25. Non qui habet, & servat, sed qui impertit est dives, & impertio, non possessio divites facit. Clem. Alex. Not he that hath wealth, and keeps it, but he that bestows it is rich, &c. otherwise he puts it into a broken bag, Hag. 1.6. Its a duty required by God, Deut. 15.11. Job 31.16, 17.
Secondly, it must be cheerful, Eccl. 9.10. Tit. 3.1. 2 Cor. 9.7. Rom. 12.8. Prov. 11.25. 2 Cor. 8.12. Deut. 15.10.
Quest. How doth this cheerfulnesse shew it self?
Answ. First in countenance, which adds a grace to a good deed. Dat bene, dat multum, qui dat cum munere vultum. Where the eye of the giver tells the receiver that its a token sent him from a loving heart, Prov. 22.9.
Secondly, In our words, when we speak comfortably to the party to whom we do good. Quando adjicimus bona verba, bonis rebus, 2 Cor. 9.5.
Thirdly, in the action. (1) When a man doth good speedily and readily. Beneficentia est virtus quae moram non patitur. It dislikes all delays: Omnis benignitas properat. Seneca. All goodnesse is quick of hand, and swift of foot. Bis dat qui cito dat. Et qui moratur, neganti proximus est. He that delays a benefit is next door to him that denies. Proprium est libenter facientis cito facere. S…n. Its the property of him that gives willingly to give speedily, Isa. 21.14. We must prevent mens suits with such a readinesse, as God doth, Psal. 21.2, 3. Nam illud beneficium jucundum, quod obviam venit. Sen. that benefit is most delightful to the receiver, which stays not till he comes to seek it, but meets him in the midst way, 2 Cor. 8.4.
(2) When at least we entertain the first motion; and if our benefit hath not found him out before he sued, yet at least let him finde it when he sueth. Atque etiam dum rogat, erogemus: Let us give him while he asks. Nam qui tarde dedit, diu noluit. Sen. So Prov. 3.27. and 13.12. especially we must avoid delays in giving, after we have granted the suit: For there is nothing more distastful, then when we are forced to ask again, and find more difficulty in the delivery then in the grant.
The third property is constancy in doing good: Benefacta benefactis pertegentes. Plaut. making one good deed an introduction to another: Hence, 2 Thes. 3.13. 1 Thes. 5.15. 1 Cor. 15.58. Deut. 15.11. Gal. 6.9. hereby we imitate our heavenly Father; Yea, we must encrease in doing good that our last works may excel the first, as Rev. 2.19. for Mat. 26.11.
Fourthly, equality and proportion must be observed in a discreet suiting our works of mercy to our estate, and ability, that they may match, but not exceed it: Too much at one time will necessarily cause too little at another. For which end we must use care, diligence, and frugality in getting, and saving, that so we may be the better able to do good, Eph, 4.28. Psal. 112.5. Dat, non profundit. He giveth but not wasteth, that so he may still give. Hence, 1 Cor. 16.1. Dabo egenti, sed ut ipse non egeam; succurro perituro, sed ut ipse non peream. Sen.
Fifthly, we must have respect to the parties that receive our almes, giving more or lesse as their wants require. For he that gives more, non dat sed ditat: he relieves not his wants, but makes him rich: He that gives lesse, non pa…perem sustentat, sed paupertatem. He cures not the disease, but onelyonly gives some present ease.
Sixthly, we must so give to one as that w… neglect not many. Non est beneficium nisi quod ratione datur, quoniam ratio omnis honesti comes est. Sen. It's not a benefit which is not given with reason, because reason is the guide, and companion of all vertuous actions, Eccl. 11.1, 2. cast thy bread upon the waters, not water, 1 Tim. 6.18.
Quest. Who should be the object of our bounty?
Answ. The poor, Luk. 14.12. they are the ground in which this seed is to be sowen if we expect an harvest of happinesse; they are the Bankers to whom we must deliver Gods talents if we will be faithful; they are Gods factors to whom we must deliver our goods, and then God himself will acknowledge the debt, and will surely pay with advantage.
Not canting companions, lazy lossels, sturdy rogues, profuse prodigals. For, 2 Thes. 3.10, 12. such should not eat; except in case of extremity: and then non homini, sed humanitati, not to the person, but to the common nature of mankinde: But
To the honest labourer, and poor hous-keeper, who either, through the greatnesse of their charge, or deadnesse of trade, crosses, losses sicknesse, &c. are not able to get their bread, or the blinde, and maimed, the aged, and decrepid: Weak widows, or young orphans. Lev. 25.35. Pars sacrilegii est, res pauperum dare non pauperibus. It's a kind of sacriledge to give the poors portion to those which are not poor. Tunpissimum g…nu… perd…ndi est inconsulta donatio. Unadvised giving is the worst kinde of loosing: Yet we must not be overscrupulous in making our choice: we must not be so busie in examining their estate, and desert, that we can finde no leasure to relieve their wants: Hence, 2 Thes. 3.13. Mat. 10.41. and 25.40.
Quest. What are the true causes from whence this charity ariseth?
Answ. First, Faith, which formalizes all the Christians actions, and mainly differences their works from the same works done by worldlings. Now to do a work in faith, and approved in the sight of God, is not only to be truly perswaded, and assured that the thing we do is warranted by Gods Word, and allowed by him, but that we also in Christ are accepted of him: otherwise they are not accepted, but are sin, Heb. 11.6. Rom. 14.23.
Secondly, obedience to God because he hath commanded it, therefore such almes as are given without respect to Gods command, out of natural pity, or for worldly ends, as profit, and vain glory are no properties of an infallible blessed man, Mat. 6.2.
Thirdly, Love unfeigned: Hence, 2 Cor. 8.4. Its called foreign, because given out of meer good will: else it's not accepted, … Cor. 13.3. such love not God, 1 Joh. 3.17. and this must arise, 1. From our love to God, 2 Cor. 8.5. 2. From our love to our brethren, 2 Cor. 9.5.
Fourthly, mercy, and compassion: when we relieve them as fellow members, with a sense and feeling of their misery, Isa. 58.10. 1 Joh. 3.17. Its required, Hos. 6.6. Heb. 13.3. Job 31.17, 18. such are blessed, Prov. 14.21. 2 Cor. 8.9. else all our pity is unprofitable, Jam. 2.15, &c. Hence, 1 Joh. 3.18. L…t us not love in word or tongue, but in deed and truth.
Quest. How may we best perform these works of mercy?
Answ. If we not only take notice of the wants by report, but by often visiting the poor, and so being eye-witnesses …f their wants, and miseries, Jam. 1.27. Mat. 25.36, 43. and that for these reasons.
1. By visiting the poor, we shall be the better enabled to make a good choice, and to discover who are truely poor from those who are counterfeits: as also, who are religious and industrious in their callings, from the profane and idle drones.
2. Hereby we shall be the better enabled to fit our alms to their necessities, both in respect of the proportion, and also the special kinde of their wants, whereby the benefit will be much encreased, Psalme 112.5. and 41.1.
3. It would prevent their stragling abroad to begg necessaries, which is forbidden, Deut. 15.4. and such as neither care for house or home, like idle drones, would finde little relief, unlesse they earn it with the sweat of their browes.
4. It would provoke us to be the more compassionate, when we see their small provision, hungry fare, thin cloaths, and hard lodging: children crying for hunger, and parents crying because they have not food for them, &c. their eye would affect the heart.
5. Hereby we may do them double good, by distributing spiritual as well as temporal almes to them, instructing the ignorant, blaming the faulty, admonishing, counselling and comforting them as God hath comforted us, 2 Cor. 1.4. and our words will finde more easie entrance into their hearts, when as our good works have prepared the way.
6. By seeing the wants of our brethren, we shall be provoked to be thankful to God for his goodness and bounty to us, in not only supplying our wants, but enabling us to be helpful to others.
7. Hereby we shall learn temperance, and sobriety in the use of Gods blessings, and not to abuse them to superfluity and excesse, seeing many as good as our selves do want them? but to husband them frugally that we may be the more able to relieve others.
8. Hereby we shall have occasion given us to prepare against the day of affliction and want, which may befall us as it hath done others.
9. When we visit the poor we visit Christ in them, and he accounts it as done to himself, Mat. 25.40.
Quest. What are the right ends of giving almes?
Answ. First, the principal end is Gods glory, which should be the chiefest motive to all Christian duties, Mat. 5.16. 2 Cor. 9.13.
Secondly, the subordinate ends are, the good of our brethren who are hereby refreshed, the adorning of our profession by these fruits of piety; the edification of others by our good example; the stopping of the mouths of adversaries when they see our love to God manifested by our love to our brethren; our own temporal, and spiritual good, and the furthering and assuring our eternal salvation.
Quest. What must we give?
Answ. We must give onelyonly that which is our own, by just and lawful means derived to us; therefore to be liberal of that which is not our own, is to take goods from the right owners & to give them to others at our own pleasure, which is no better then plain theft in the sight of God: If the hire of an harlot, and price of a dog might not be consecrated to God, Deut, 23.18. then may we not offer that which we have gotten by stealth, deceit, oppression, &c. Isa. 61.8. we must deal justly and love mercy, Mic. 6.8. Hence, Eccles. 11.1. Prov. 3.9. Isa. 58.7. 1 Cor. 16.2. The Civilians say, Bonus usus non justificat injuste quaesita; the good use justifies not the unjust getting of goods: such should rather be restored to the true owners, Luke 19.8. Quale est illud munus quod alter cum gaudio accipit, alter cum Lachrymis amittit? Aug. Hence will follow.
1. That its not lawful for one partner to give almes out of the common stock without the consent of the other, except he set it on his own particular account.
2. Its not lawful for him that is indebted more then he is able to pay, to give alms, seeing he gives not his own, but anothers.
3. It's not lawful for a man to give that which he hath borrowed of another, or that which is left in pawne with him, except in such things where the property is altered with the use, as meat, money, corn, &c. then we may give, when we purpose to make satisfaction by restoring the like to the owner.
Yet all these cases are to be understood with this exception: if the poor …e but in ordinary want; not in extream necessity, and danger to perish for want of relief, in which case all becomes common through his irresistible necessity, Mat. 12.1, 3, 4. Deut. 23.24, 25. Yet even then we must resolve to our utmost to restore to the owner those goods which we have thus employed.
Quest. What should be the quantity and measure of our almes?
Answ. This is not particularly determined in Scripture, because there are so many circumstances which may alter the case that no certain rule could be given; but its left to Christian prudence to give as occasion is offered, more or lesse as he thinks good: Hence, 2 Cor. 8.7, 8. and 9.7. Yet in generall this rule must be observed: we must give bountifully, not with a niggardly hand, 2 Cor. 9.6. Deut. 15.11. Prov. 31.20. 2 Cor. 9.5. yet herein respect is to be had to our own ability, keeping our cisterns full that our selves may drink of them, and setting the overplus to run abroad, as Prov. 5.15, 16. Act. 11.29. every one according to his ability sent, &c. 2 Cor. 8.13, 14. Yet in cases of extreame necessity we must go beyond our ability, 2 Cor. 8.3. So Christ commands, Luk. 12.33. and 3.11. Act. 2.45. and 4.34, 35. In other cases we may have two coats, Joh. 19.23. 2 Tim. 4.13.
Quest. What rule must be observed in the quality of our alms?
Answ. We must give to the poor things wholsome, cleanly, convenient, and comfortable for the sustentation of their lives, avoiding two extreams.
1. Of such as give them such base, and sluttish food, as a dog will scarce eat. Remember therefore that thou relievest not contemptible creatures, but those that are of the same nature, &c. yea, in them we lend to the Lord, who scorns our refuse, Mal. 1.13. we relieve Christ, and will we give him swill, and swines meat, who nourisheth our souls with his precious body and blood.
2. Of such as give them superfluous dainties: but we must feed them, not pamper them with superfluities: Christ when he fed the multitude provided not dainties, but multiplied the barley loaves and fishes. Utantur divites superfluis, den… paup…ribus necessaria. Aug. Let the rich enjoy their superfluities, and let them relieve the poor with necessaries.
Quest. What persons ought to give alms?
Answ. All of any estate, when they meet with poorer then themselves; but principally its the duty of rich men, Luk. 16.9. 1 Tim. 6.17, 18. 2 Cor. 8.14. 1 Joh. 3.17. yet not onelyonly of them: For he that hath but a bare competency is to give to them that want necessaries: and such as have onelyonly sufficient for nature are bound to give to them who are in present extremity, unlesse the like necessity be iminent to themselves: For we must love our neighbour as not above our selves: Charity begins at home. Now that such must give may be proved by Scripture, Luk. 3.11. and 11.41. Eph. 4.28. By example: The poor widow, Mark 12.43. Macedonians, 2 Cor. 8.2. Apostles, Act. 3.6. Luk. 8.3. with Joh. 12.6, 8. Its the way to have our little encreased, Prov. 11.24. Luk. 6.38. Besides, the alms of the poor (though they give little) are as acceptable to God, as of the rich, Deut. 15.11. 2 Cor. 8.12. God measures the deed by the will. Quantitatem oblationis virtute offerentium determinavit. Chrys. As the poor widows gift.
Quest. What persons may lawfully give almes?
Answ. None but such as are owners of the things given: Hence,
1. Its unlawful for servants to give of their Masters goods, unless he hath given them leave, either in particular, or general. Or unless in case of extream necessity in the absence of their governours, having a purpose to make it known to them, resolving to restore out of their own what they have given in case their Governours mislike it.
2. Its unlawful for children, under the government of their parents, or tutors to give almes without the consent of their parents, or governors, either expressed by words, or allowed by the continual custom of the family, except it be out of their own allowance.
3. Its unlawful fot such as are not of sufficient age, or discretion to give almes, because they may waste their estates, or give to unworthy persons for want of discretion.
Quest. Whether is it lawful for the wife to give alms without the consent of her husband?
Answ. In divers cases it is lawful for her to do it: As
1. If he be a fool, or a madd man, and not able himself to mannage his estate.
2. When as he is far absent, and so his consent cannot be asked, especially if she conceive that if her husband were present, he would like of her doings.
3. When he hath committed the administration of his houshold expences to his wife, his heart trusting in her.
4. When having a certain allowance made her by her husband, she spares somewhat out of it to relieve others.
5. When she or her friends for her, have before marriage, over, and above her dowry reserved something to be at her disposal.
6. When she gets something by her own labour, she may dispose of part of it to charitable uses, if the Lawes of the Countrey be not against it.
7. If the alms which she gives be but of small value, as bread, bear, cast apparel, and such like.
8. If her husband be so basely miserable, as having much, he will part with nothing; or if he be so wicked, that though he spend much vainly, and wickedly, yet he will give nothing to those that want; or if to any, yet not to them that fear God.
9. When its a received custom of the Countrey that the wives should give alms to the relief of the poor.
Object. But the propriety of the goods being wholly in the husband, its theft in the wife to give any part of them away without the consent of her husband, either expressed, or implied?
Answ. If the case be so between man and wife, it were good for the woman not to marry: Indeed it is granted, that as God hath made them yoke-fellows, so she must endeavour to perswade her husband to draw with her in all Christian duties: for which end, she must use toward him all duty, respect, reverence, loving and sweet behaviour, that she may move him to love all goodnesse, at least for her sake: she must also shew such care, faithfulnesse and good huswifery that the heart of her husband may trust in her, Prov. 31.11. Yet if after all this her husband be a Nabal, that will neither be charitable himself, nor consent that she shall be so; she may do it her self, only herein these cautions are to be observed.
1. She must observe the former rules, and give discreetly, not exceeding her husbands ability, the which if it be unknown to her, she must give sparingly, and things of smaller value. For, Prov. 31.12. She must do him good, &c.
2. She must perform this duty with all meekness and humility of spirit, with all reverence and due respect to her husbands authority, with acknowledgement of her subjection in all things lawful, that she may win him by her Christian carriage, 1 Pet. 3.1.
3. In the manner, she must so do it as not to give her husband any just cause of offence, she must not usurp authority over him, 1 Tim. 2.10. nor cause the word of God to be blasphemed, Tit. 2.5.
4. She must not disgrace her husband by publishing his faults: reporting her own good deeds, and her husbands backwardnesse, but rather pray for his amendment, Prov. 12.4. But for the further clearing of this point three things are to be considered.
1. Its acknowledged that the husband hath authority over his wife to rule and govern her as her head, 1 Corinth. 11.3, 8, 9. 1 Tim. 2.14. Gen. 3.16.
2. Yet the husbands government, and wives subjection must be in the Lord, Col. 3.18. Eph. 5.22. 1 Cor. 11.7. He bears the image of God, and she is to yeeld obedience to him as unto God in all honest, lawful, and indifferent things. But if he command what is forbidden, or forbid what is comman…ed, she is not to obey him therein: Now works of mercy are enjoyned, and therefore he may not forbid them, or if he do, she may not obey.
3. Consider the communion which is between man and wife by reason of the bond of marriage which extends both to their persons and goods: For their persons, they are no longer twaine, but one flesh: Hence they have not an absolute power to dispose of their own bodies, but either over other, 1 Cor. 7 4. so also there is such a communion in goods that there is no absolute prop…iety in either of them, but it rests in them both: So, Gen. 31.16. All that God hath taken from our father is ours: not that it was their dowry, but through Gods blessing on their husbands labour, it was theirs through the communion of marriage. Hence at marriage the husband used to endow his wife with all his worldly goods.
Object. But this communion of goods extends to her use onelyonly: For the propriety is in the husband, and for the common use which the wife hath in her husbands goods, it only extends to meat, drink, apparel, and such necessaries for her maintenance?
Answ. A husband indeed may dispose of, or alienate his estate without his wives consent, except it be her joynture: But this he must do for the good of his wife and family, not for their hurt, else he is a thief to her and them.
Again, if the wife may dispose of her husbands goods for her bodily use, may she not much more do it for the good of her soul? and thereby lay up treasure in heaven: Good works being enjoyned to the wife, as well as to the husband, 1 Tim. 2.10. and therefore its better to obey God then man, Act. 5.29.
Object. But under the Law, if a wife made a vow, though of consecrating any things to Gods service, yet the husband had power to disannul it?
Answ. Vows were of two sorts. 1. Of things absolutely commanded, and wherein all were bound to obey, and these no husband could disannul. 2. Of things indifferent, and these indeed the husband might make void: But alms-deeds are not arbitrary or indifferent, but positively required of all.
2. I prove it further; because alms-deeds, and works of mercy are no lesse commanded by God in the Scriptures, in the wife, then in the husband, Prov. 31.20. and not without good cause is it made the note of a gracious woman, because ordinarily alms deeds are done out of houshold store, and provision, the disposing whereof doth more properly belong to the woman then to the man, as the whole current of the chapter shews. So Paul would have younger women marry and guide the house, 1 Tim. 5.14. the which when the husband allows her to do, he honours his wife as he ought, 2 Pet. 3.7. and duplicate page duplicate page disgraceth her, when he turnes her out of this office: which he ought not to do, unlesse she hath forfeited her priviledge, by her unjust and indiscreet abusing of it.
Thirdly, God the Instituter of marriage, gave the wife to the husband, not to be his servant, but his helper in all good things, Gen. 2.18. therefore if he neglect religious and charitable duties, she must not only perswade him to them, but if he still neglect, must do them her self for him, lest the sin and punishment lie not only upon him, but upon her, and the whole family, Zipporah, by performing a duty which belonged not to her, but to her husband, diverted Gods judgement from him, Exod. 4.25. and Abigail saved her husband and family by the like.
Fourthly, if a wife may not do it without special commission from her husband, then were she in no better a condition then the meanest servant: yea, her servitude would be far worse, if she be restrained from expressing her charitable affections hereby: for the poorest servant may out of his wages give something: and the poor widow may cast in her mite, whereas the wife, though she hath never so much under her hand, may give nothing, or if she do, she shall be accounted a thief, and robber of her husband.
Fifthly, the last sentence of everlasting happinesse, shall be pronounced to the wife, as well as to the husband, for their alike doing of these works of mercy, Matth. 25.34. therefore she, as well as he must feed Christ in his members, &c.
Sixthly, we have the examples of holy women in Scripture, who are commended for it, as of Abigail, 1 Sam. 25.18. of those godly women that ministred to Christ, Luke 8.3. and of that good woman, Pro. 31.20.
Seventhly, the last reason may be taken from the custome of our countrey, which ordinarily authorizeth them to do these works of mercy, if their power be not justly restrained by their husbands for their abusing of it.
Ob. Yet this Doctrine is dangerous, because indiscreet women will abuse it, it may be to the undoing of their husbands, and ruine of their estates?
Answ. Its but a carnal reason to think that evil will come by the discovery of a religious truth, or though they should, let truth be maintained though the inconveniences be never so great. Tbough one abuse a sword, yet all must not be disarmed for that. Though the Gospel be to some a savour of death, yet must not Ministers therefore forbear to preach it. Because some women will abuse this Doctrine, yet they which are discreat and vertuous, must not therefore be kept in ignorance of their duty, and have their consciences ensnared, and burdened with that which is not sinful, yea, with that which is honest and commendable. Many wives undo their husbands with their daintinesse in fare, curiosity in furnishing their houses, and costlinesse in their apparel, but few in doing works of charity.
Quest. To whom are almes to be given?
Answ. Almes-deeds are to be extended only to the poor and needy, Deut. 15.11. 1 John 3.17. Eph. 4.28. 2 Cor. 8.14. Luke 3.11. Now these poor are of divers kindes, Christ reckons up six, Mat. 25.35. Hungry, thirsty, harbourlesse, naked, sick, and poor prisoners. To which adde, the oppressed and exiled, Isa. 58.6, 7. especiallie if they suffer for the constant confession of the truth. Adde also such as are indebted above their meanes, the lame, blind, aged, decrepid, the poor Widow and distressed Orphans, &c. Isa. 58.6, 7. Nehem. 5.11. Luke 14.12. Jam. 1.27.
Quest. What order are we to observe in giving almes?
Answ. First, they which are in extream necessity, and near perishing, are first to be relieved, be they acquaintance or strangers: friends or foes, Mat. 5.42. Rom. 12.23. Luke 6.30. yet if we cannot relieve all such, we are to prefer our kindred and friends, and the godly in the first place. We must also have respect to those, who by Providence are first cast upon us, who thereby seem by God himself to be preferred before others, Luk. 10.33.
1. Again, the whole Church and Common-wealth is to be preferred even before our selues, if there be such a necessity: for its better that one member perish, then that the whole be destroyed: therefore the Primitive Christians sold all they had to relieve the common necessitys.
2. We must take care to provide necessaries for ou… selves: For charity begins at home: then for our second selves, our wives: then for our Parents. Contrary reproved, Mar. 7.11, 12. then for our children, and the rest of the family 1 Tim. 5.8. then our spiritual kindred, except our kindred in the flesh be godly also, and then they are to be preferred, Gal. 6.10. 1 John 3.17. Rom. 12.13. Mat. 10.41. and 25.40. So David, Psal. 16.3. Then our Benefacto…s, to whom we formerly have been beholding, 2 Cor. 8.14. Prov. 18.24. Then to our kindred in the flesh, Gen. 29.13, 14. Then common friends and neighbours: For Prov. 27.10. Better is a neighbour that is near, then a brother afar off: Then out Countreymen, and strangers, Lev. 25.35. Rom. 12.13. H…b. 13.2. Gen. 18.3. and 19.2. Isa. 58.7. Mat. 25.35. Deut. 15.7, 11. Then it must extend to our very enemies, Rom. 12.20. 2 Kings 6.22.
Quest. In what manner may we most conveniently distribute our almes?
Answ. Almes are either more publick and common, or more private and particular.
First, in the former, our best course is to follow the Lawes and Customes of our Countrey.
Secondly, for our private almes, we may give them to such poor, as upon enquiry we have found out to be honest and needy: or else to such others, as God by a more immediate Providence doth unexpectedlie present to us.
Quest. What may be thought of giving almes at our doors?
Answ. It cannot be condemned, till the good Lawes made, be put in execution, for the reformation of this disorder; yet with these cautions.
First, the whole stream of our charity must not run that way.
Secondly, we must give to such as are in apparent misery, as to the aged, decrepid, lame, blinde, &c. not to idle vagrants and common beggars: and that for these reasons.
1. Because they which are truly poor, will by this meanes be neglected whilest idle drones devour that which belongs to them.
2. Hereby the bold and impudent will often speed better then the modest and shamefast.
3. Our almes shall by this meanes be distributed unequally; some having all, and others none, neither can they be fitted to the quantity or quality of their wants.
4. Such giving encreaseth the number of idle vagrants, encoura…ing them to continue in their wicked courses, without any feare of God, or subjection unto men.
5. It crosseth Gods Ordinance, who would not have a beggar in Israel, Deut. 15.4. Proclaiming both the negligence of Magistrates in not reforming this disorder, and the hard-heartednesse of private persons, who through the want of mercy and compassion, thrust their neighbours into such sinful courses.
6. Hereby those excellent Lawes, which are made to prevent such disorders are transgressed, and so the Christian Magistrate is justly offended.
Quest. VVhat are we to judge of such almes as are given by men at their death?
Answ. They are to be esteemed and censured according to the quality and condition of the persons by whom they are performed. For
1. Either they are done by such as according to their abilities, have exercised such charity in their whose lives after their Conversion, out of love, and obedience to God, and mercy towards men. Or
Secondly, out of self-love, vain-glory, or servile fear, by such as have utterly neglected them in their life-time, and now think to make satisfaction for their former neglect.
For the former we are to judge, that they proceed from their love to God and their neighbours, being not content with what they have done in their lifetime, but also take care that they be continued even after their death. Neither are we to take exceptions, though the quantity now given doth exceed all that they have done in their lives, seeing herein they deal no otherwise with the poor then with their own children and friends, upon whom they bestow more by VVill, then ever before they gave them; and its just that men should keep the largest part of their goods while they live for their own maintenance, giving to the poor what they can conveniently spare, and they are very charitable, if they design a great part of their estate to religious uses, when as themselves shall have no further use of it.
But for those who wholly neglect works of mercy in their lives, and think it sufficient to give something at death, they are not absolutely to be condemned, -lest hereby they take occasion to neglect both: Besides, these may be after-fruits of their late repentance: They are also good to the receivers, and for the givers, they are better then such as neither do good in life, nor death: neither can they be taxed for doing them now, but because they did them no sooner.
Which fault that we may avoid, Consider 1. That its better, and more commendable to give liberally in our life-time, making our own hands our Executors, and our own eyes our Overseers, then to leave it to the discretion of others.
2. Its more acceptable to God, being a signe of a stronger faith, and more firme dependence upon him.
3. Its an evidence of greater love and obedience, if at Gods Command we are willing to part with our goods, even whilest we might retain them to our own use.
4. Its a more seasonable seeds-time, and so we may assuredly expect a more fruitful harvest.
5. If we neglect it our selves in our life, we can have no certainty that we shall ever do it. For
1. We may be stripped of our goods before death, and so have nothing to bequeath then.
2. Death may surprize us suddenly, and give us no time to dispose of our goods.
3. Our sicknesse may be such as may deprive us of our understanding and memory, whereby we shall be disinabled to do it.
4. If we make our Will before-hand, it may be concealed or made void by some trick in Law, or unjust testimony of false witnesses, or not be performed through the dishonesty of Executors, therefore do as Solomon advises, Prov. 3.27. and Gal. 6.10.
6. Its most comely for a Christian to give almes in his life-time, so living continually as he means to die; therefore Christ calleth our good works, lights which we should see to go before us, and not to be held behinde our backs.
7. Such almes as are given at death, by those which gave none in their lives, there is great cause of suspition, that they proceed not from those right and religious causes which set Christians on work to do them, but from sinister ends, and worldly respects▪ which before prevailed not with them, till now they see that they can keep them no longer.
Quest. How may the almes of Christians be differenced from those which are done by worldlings?
Answ. First, they differ in the causes or fountain from which they arise: For,
First, the almes of Christians are the fruits of a lively and justifying faith, and are done out of unfeigned love, and obedience unto God, and therefore he is merciful, because he is assured that God is merciful to him, and he gives small things to men, because he receives great things from God.
Secondly, they spring from charity and mercy towards the poor, because they are members of Christ, and of the houshold of faith, or at least creatures of God, of the same flesh with himself: whereas worldlings almes arise from self-love, whereby he aimes at some temporary good, to be derived to himself thereby: or out of pride and vain-glory to get praise, Mat. 6.1. &c. or out of an opinion of merit to get a greater reward from God: or out of a servile feare to escape the wrath of God here or hereafter, and therefore they profit nothing, 1 Cor. 13.3.
Secondly, a Christian shews mercy, being enclined thereto by the motion of Gods Spirit, and an inward fountain of goodnesse, which is thereby wrought in him, enclining him when he wants objects to enquire, and seek after them; but the worldlings mercy is the meer work of nature, and is only moved by the presence of some miserable object, which stirs him up to present pity, but the object being removed, his mercy ceaseth.
Thirdly, they differ in their ends: the end of a Christian being principally that God may be glorified: the subordinate ends being the good of his neighbour, the adorning of the Gospel, and the edification of others by his good example, his own present good in the assurance of Gods favour, and his future glory in Heaven: But of the worldling, his chief end is his own glory and good, &c. as before.
Fourthly, they differ in the matter, and that
In regard of Propriety, a Christian gives liberally, out of his own store, which God hath bestowed upon him by his honest labour: the worldling gives out of that which is other mens, and having raked much together, by lying, fraud, injustice, oppression, &c. he gives out of it some small almes to make satisfaction for his sins, and to stop the Cry of Conscience, that he may go more quietly to Hell.
Fifthly, they differ in the quantity: a Ch…istian gives liberally, not only out of his superfluity, but out of his competency, yea, he spares something out of his necessaries, if need require: But the worldling gives with a niggardly heart and hand, out of his superfluities, and that not till his own turn be served.
Sixthly, they differ in the quality: a Christian gives things profitable and wholesom: but the worldling the basest refuse, which he would scarce give to his dogs.
Seventhly, they differ in the object and extent. A Christians mercy extends to all that need, because they look not to their deserts, but to Gods Command; yet its especially exercised to the godly poor: as Gal. 6.10. imitating God therein, Mat. 5.45. and David, Psal. 16.3. But the worldlings mercy extends usually to such as have some way deserved it, or that may deserve it: or to kindred, or friends, therefore its rejected by God…punc; Mat. 5.46, 47.
Eighthly, they differ in the manner of giving, and in the mindes of the givers. For
1. A Christian gives with a plain, and honest heart, as Rom. 12.8. seeking therein only to please God, as Matth. 6.3. But the worldling hunts after his own profit, or praise, Matth. 23.5. neither is it an act of mercy, but of self-love.
2. A Christian doth works of mercy with great humility, remembring that whatsoever he thus gives to God, he hath first received it from God: and so confess that he doth far lesse then his duty, and that he is sufficiently rewarded, if his failings are pardoned: But the worldling is puffed up with pride, thinking that hereby he hath satisfied for his sins, merited heaven, and made God his debtor: and hence he is so supercilious towards his poor brother, that he makes his gift unacceptable.
3. A Christian doth all with cheerfulnesse, as knowing that God loves a cheerful giver, 1 Tim. 6.8. they proceed from an inward habit, and therefore flow freely from him: This he sheweth by his pleasant countenance, sweet words, speedy giving, &c. But the worldling doth it churlishly, Dum manu dat, vultu negat: whilest his hand gives, his looks denies: He gives with reproaches, taunts, harsh expostulations, &c. not so much comforting the poor with his gifts as afflicting his soul with his words.
Ninthly, they differ in time: For a Christian gives all his life long: But the worldling for the most part onelyonly when death is approaching, when he can keep his goods no longer.
Quest. How many ways must our charity be expressed?
Answ. Principally three wayes. 1. In giving. 2. In forgiving. 3. In lending.
Quest. When must we forgive debts?
Answ. When we see our neighbours decayed in their estates, whereby they are disenabled to pay what they borrowed; we must shew mercy to beasts when they lie under their burden, much more to men. Hence, Exod. 22.26, 27. Neh. 5.11. Luk. 6.35. Isa. 58.6. Mat. 18.28, 34.
Quest. How must we relieve by free lending?
Answ. When their estates are decayed, and our lending may probably recover them again. Hence, Deut. 15.8. Mat. 5.42. Luk. 6.35. Psal. 112.5.
Quest. Whether are alms-deeds arbitrary, or an act of righteousnesse?
Answ. By righteousness we understand not generally all righteousnesse which consisteth in a total conformity to the whole Law, nor that part of legal righteousnesse which consisteth in obedience to the second Table; but certain special fruits of this righteousnesse in works of mercy which by the Hebrews are called by the name of righteousness, as Dan. 4.27. which is a grace that resteth not only in an internal habit, or bare affection of the heart, but also in the outward action of relieving the poor. Which also is called Justice, which is a virtue that gives to every one those things which are due to him, Mat. 6.1. when thou dost thine alms, which the Syriack renders, when thou doest thy Justice. Called also righteousnesse, 2 Corinth. 9.9. Prov. 11.18. Psalm. 113.3. Now that almes-deeds are not arbitrary, but absolutely necessary is proved: For that,
1. They are not only works of mercy, but fruits of righteousness, which are straitly injoyned in the Law, Deuter. 15.11. Esay 58.7. Ezek. 18.7. Luke 3.11. and 11.41. Matth. 4.42. Ephes. 4.28. Luke 12.33. Acts 4.34.
2. Our riches are not absolutely our own, but Gods talents committed to us, not for the satisfying of our lusts, but for the honour of our Master, and good of our fellow servants. Hence, Heb. 13.16.
3, Such as neglect works of mercy commit three hainous sins, Theft, Sacriledge, Murther: For they that have received much, and communicate not to the wants of others, shall be arraigned and condemned for thieves against God and their brethren: Besides what we are commanded to give to the poor is consecrated to Gods service, called therefore sacrifices. So that its Sacriledge to rob them of it: and lastly, if we suffer the poor to perish in their wants we are guilty of murther against the sixth Commandment. Si non p… visti, occi…isti, Ambrose. Thou hast killd the poor, if thou hast not fed them. Hoc est occidere hominem vitae suae ei subsidia denegare. Ambr. This is to kill a man when we denie to him the means of preserving his life.
4. The Lord who is the chief owner of our goods, having appointed all that we can spare to this use, its no longer our own but the poors portion, which they have as good right to as we have to the rest, therefore its injustice to detain it: Only here is the difference; God hath given us our riches immediately himself, but to the poor mediately by us. Est panis famelici quem tu tenes, nudi tunica quam tu in conclavi conservas. Basil. Its the bread of the hungry which moulds in thy cupbord: the coat of the naked which hangs useless in thy chamber, &c. Hence, Jam. 5.1. Prov. 3.27. 2 Cor. 8.4. and 9.1. Heb. 6.10. 1 Pet. 4.10.
5. We are but Stewards, and a day of account will come, Luke 16.2. and therefore if we would give it up with joy, we must shew mercy, Mat. 25.1. and 24.45, 46.
6. Consider that communion that is between the poor, and us with our Head Christ; and its reason that such as are united in communion of persons, should also communicate in the use of their goods for their mutual comfort, Rom. 15.28. 2 Cor. 8.4. and 9.13. We partake of the same nature, are redeemed by the same blood; are partakers of the same heavenly calling, 1 Cor: 1, 9. 1 Pet. 2, 9. and 3.9. and 5.10. partakers of the same precious promises, Eph. 4.5. are of one Church, have one religion, &c. Jam. 2.5. Christ takes that that is done to them as done to himself, and will richly reward it, Matth. 25.40.
7. What we give to the poor, we give to God himself, Prov. 19.17. Da mihi de eo quod dedi tibi: De meo quaero, & mihi non donas? Da, & reddo. Habuisti me largitorem, facito debitorem. Aug. God thus bespeaks thee: Give me something of that which I have given unto thee: I ask but mine own and wilt not thou give it? Give, and I will restore it: Thou hast found me a free giver, and now make me thy debtor.
Quest. What further arguments may provoke us to charity?
Answ. First, we resemble God in shewing mercy, and that in such an attribute as he delights in above all others, Exod. 34.6. Hence, Luke 6.36.
Secondly, such works please God, and make us accepted with him, Hos. 6.6. Eleemosyna non tantum pro sacrificio, sed prae sacrificio, Mic. 6.6, 8. Heb. 13.16. Isa. 58.6, 7. Jam. 1.27. Phil 4.18. Luk. 11.41.
Thirdly, hereby we make our calling and election sure, 2 Pet. 1.7, 8, 10. Col. 3.12. Alms shew saving knowledge, and spiritual wisdom, Jam. 3.17. unfeigned repentance, Luk. 19.8. A lively faith, Jam. 2.18. True love to God, 1 John 3.17. Love to our neighbours, 2 Cor. 8.8, 24. contrary, Jam. 2.15. they are notable signes of the remission of our sins, Luk. 7.27. and that we are citizens of heaven, Prov. 14.21. and therefore blessed.
Fourthly, hereby we are assured of our interest in Gods promises: As, Eccl. 11.1. Mat. 6.4. and 10.42. Heb. 6.10. It shall not be lost, but restored, it may be, when we have forgotten, Mat. 25.44. Luk. 6.38. Prov. 19.17. Terrena omnia serv…nd… amittimus, largiendo servamus. Isiodor. Earthly things are lost by keeping, and kept by bestowing, solas quas dederis semper habebis opes. Hence, Luk. 16.9.
Fifthly, God will repay it with great increase, Luk. 6.38. Prov. 3.9, 10. Contrary, Prov. 11.24. 2 Cor. 9.6. Lucrum est pietatis nomine facere sumptum. Tertul. Eleemosyna non est divitiarum dispendium, sed ditescendi potius compendium, quaestusque omnium uberrimus. Giving alms is not the way to waste our wealth, but the best art of thriving, and the most compendious course to get riches. Hence its compared to lending upon usury, Mat. 10.30. Prov. 19.17. Luk. 6.35. If we love our money, it should move us to part with it upon charitable uses. God is the best and the surest pay-master, and alsufficient to perform; Nihil promittit, & non reddit: fidelis ille factus est debitor, esto tu avarus exactor. Aug. God pays what he promiseth: He is a true debtor, be thou a covetous exactor.
Sixthly, its the end of riches to be employed for good uses, not to be lockt up.
Seventhly, by giving them to the poor, we long enjoy them, which by keeping we cannot do: what we give is sent to heaven before us, and what is hoarded up, is lost and left behinde us.
Eighthly, our inestimable gain will countervaile our long forbearance. Hence, Gal. 6.9. Eccl. 11.1. the rather considering the eternity of it.
Ninthly, such shall be blessed in their posterity, Psal. 112.2. Esay 58.10, 11.
Tenthly, God rewards alms-deeds with corporal and earthly blessings, Prov. 3.9, 10. and 28.27.
Eleventhly, God will be merciful to such as shew mercy, Mat. 5.7.
Twelfthly, if we hear the cry of the poor, God will hear us, Isa. 58.7, 9. so we see in Cornelius, Act. 10.4. contrary, Prov. 21.30.
Thirteenthly, if we pity the poor, God will pity us in our afflictions, Psalm 41, 1, 2, 3. Isa. 58.10.
Fourteenthly, hereby we reap the benefit of the poors prayers to God for us, 2 Cor. 9.14.
Fifteenthly, alms-deeds further our salvation, Luke 16.9, &c. 1 Tim. 6.18, 19. Prov. 14.21. and 22.9. Deut. 15.10. Mat. 5.7. Luk. 14.14. Job 29.12, 13.
Sixteenthly, the greatest benefit of our alms redounds to our selves: Hence, Act. 20.35. Prov. 11.17, 25. 2 Cor. 8.1, 2, 7.
Seventeenthly, fearful threatnings are denounced against the unmerciful, Ezek. 16.49. Prov. 21.1…. Frustra manus ad Deum expandit, qui has ad pauperes non extendit, 2 Cor. 9.6. Gal. 6.8. Prov. 28.27. Deut. 24.15. Job 31.16, to 29. Jam. 2.13. as in the parable of the rich glutton. Non habuit guttam, quia non dedit micam; He had not a drop of water, because he would not part with a crumb of bread. Aug.
Eighteenthly, by alms-deeds our estates are confirmed, and encreased, 2 Cor. 9.8, 10. Isa. 58.10, 11. Prov. 11.24. and 28.27.
Ninteenthly, the merciful shall be filled with joy, as it evidenceth Gods graces in us.
Twentieth, such shall attain to a prosperous estate with honour, Psal. 112.9. Prov. 14.31. and they which honour God shall be honoured by him, 1 Sam. 1.30. Isa. 58.10.
Master Downams Plea.
Object. But we are poor, and have not to give?
Answ. Many that pretend this can yet find enough to bestow on idle, unprofitable and wicked courses: But supposing
First, that thou hast but a competency, yet out of that thou must give to the poor: if thou hast not money, sell something that thou mayest best spare; and work hard with thy hands, Eph, 4.28.
Object. But the poor are so unthankful that our alms are lost?
Answ. Thou must do thy duty and expect thy reward from God, not from men, Eccles. 11.4. we must give, not only to the ungrateful, but to our enemies, Rom. 12.20.
Object. But most poor are so wicked that it discourages us to give them?
Answ. This should make thee more diligent in seeking out such as are worthy to be relieved, Eccles. 11.6. Mat. 5.42. yet in giving we should not be over-scrupulous. For,
1. Hereby we may neglect our duty, and not do it at all, Eccles. 11.4.
2. God causes his Sun to shine on the evil and good, Matth. 5.45. and we should imitate him. So Rom. 12.21.
3. Its far better to give to many unworthy, then that one who is worthy should be neglected in his necessity.
4. Consider that mercy looks not after merit, but after misery, and chiefly intends to relieve their poverty, not to look after their righteousnesse: Non moribus damus, sed homini. Chrys. we look not after the manners, but after the man: nor do we take compassion of him for his virtue, but for his misery.
5. If God should take the same course with us as we do with the poor, and examine our deserts before he would bestow his gifts, we should never have our requests granted, but hopelesly perish in our wants.
6. We should forbear these overstrict examinations of the poor, le…t hereby we do not so much comfort them by our gifts, as torment them by our harsh manner of giving.
7. Consider that though the poor be unworthy to whom thou givest, yet God is worthy for whose sake thou givest, and if thou givest in obedience to his command, though it seeme to be cast away in respect of the party, yet not in respect of thee who givest; for God will certainly reward thee.
Object. But I have a great charge, and many children, and therefore must prefer them before strangers?
Answ. They that are miserable because they have wife, and children, would not be liberal if they had none: Ne transferas culpam in insontes, saith Basil, lay not the blame upon those that are innocent. Besides, was not the Gospel written for such as well as for those that have no children? and are not both by it equally bound to works of mercy? Did they beg children of God for this end, that they might plead by them a priviledge from obeying Gods Commandment? may they not justly fear that God for this cause will ease them of their burden by taking away their children? we may provide for them a competency, and yet not deny to God of our abundance, and superfluity. When thou beginnest to number thy children, number them, and spare not, but forget not to reckon Christ as one of the number: He hath given thee whatsoever thou hast, and will richly recompence thee. Besides thou knowest not how thy children will prove; it may be ungrateful, and will not thank thee for it: It may be wicked and prodigall, who will mispend it profusly: Yea, it may be the wealth thou leavest them will be the occasion of their everlasting ruine.
Secondly, we must love our children wisely, and take care so to provide for them, as that their estates may be blessed, and durable, which is best effected by leaving them to Gods blessing in a moderate estate, without which they may be oppressed by those that are more mighty, or defrauded by those that are more crafty, &c. But if God take charge of them, he is their best Protector, so that none shall wrest their patrimony out of their hand, Psalm 37.26.
Thirdly, were we sure that the estates we leave them should prosper with them, yet we should not love our children better then our selves, nor prefer their wealth before our own souls, and their flourishing estate which is but momentany, and mutable, before our fruition of those joyes which are infinite and eternall.
Object. But trading is bad, and our burdens many, and we have not wherewithal to give almes.
Answ. First, Use your hands: such as are able must labour, and take pains to relieve those that can do neither, Eph. 4.28.
Secondly, use your heads, cast about how the wants of others may be supplied.
Thirdly, do something by way of abatement: abridge your selves a little that you may be helpful to others, abate something from your backs, from your bellies, from your recreations, &c.
Object. But we must not only maintain nature, but our honour and credit in the world?
Answ. Its true: yet we must abate from our superfluities. Christ disrobed himself for a time, for our sakes, of his glory: and we for his sake must lay aside of our overplus: abate something from a dog, from a bird, from a beast, &c.
Quest. But what may move such as are able to be willing also to works of mercy?
Answ. First, look to God, he is our friend, nay, our Father. If a friend say to you, such a friend or kinsman of mine is in want, pray you do something for my sake, you will do it: how much more should you do it when God saith so to you.
Secondly, consider that Christ comes to you in his flesh when poor Christians come to you: he presents a pale face, a hungry belly, a naked body, will you not do something to support Christ, and cloath Christ, &c. in his members and servants.
Thirdly, Christians that come to you for relief are your own flesh: and shall the head do nothing for the foot?
Fourthly, consider your selves; for hereby you shall place your wealth safely and secure it.
Fifthly, its the best way to improve it: Its a sowing seed in a fruitful soile, 2 Corinth. 9.6. It's your gift, but its Gods debt, and he will repay it, Prov. 19.17.
Object. But when shall I have it again?
Answ. Take Gods Word, he will pay fully, and certainly: He hath pawned his honour, and credit upon it that he will do it at first or last. Put your childrens portions into Gods hand, make him your Executor: He never dies: he never breaks: he ever lives to provide for them.
Object. A man may give indeed till he give all away, and what then shall become of him and his?
Answ. Eccles. 11.1. Solomon answers there all objections and cavils; some may say, what I give is cast away and lost: No, Cast thy bread upon the waters, and thou shalt finde them again. But there are so many poor that there is no end of giving? Give a portion to seven, and also to eight: to this man a little, and to that a little: to every one something. But I know not what times may come, what I may be put to? Therefore give whilest thou hast something to give; thou knowest not how little a while thou mayest en…oy, nor what thy self mayest come to want: Thou mayest need mercy, therefore sowe mercy, that thou mayest reap the like. I pity them with all my soul, but I cannot relieve them.
Answ. Solomon answers, If the clouds be full of rain, they will drop down water; that is certain, it will impart it to the hungry and thirsty ground: So if we have mercy and charity in our hearts, there will be something in our hand too.
Object. But if I were well seated and accommodated, then I could spare something, but alas! I live in a corner, out of the way, I have but little trading, and its not with me as with many others, I cannot give?
Answ. Solomon answers, whether the tree stands North, or whether it stands South, in a more fruitful, or in a more barren place, yet its the Lords tree still, cadit Domino, it falls to him, and it bears fruit to him, and so it will be with us too, If we be good trees, let us live in the North, or in the South, in a better, or in a worse habitation, we will yet yeeld some fruit.
Object. Yea, this is true if we knew how it would be accepted: Poore men are captious, and they will not take a little, and rich men will take exceptions, and say that I do it out of pride, and thereupon will tax me the higher, &c.
Ans. Solomon again answers, He that observes the wind and rain, shall neither plow nor sowe: If a man will still be objecting, he shall never go on with any work or service whatsoever.
Object. Yea, but I know not the parties to whom I give, there are many dissemblers that pretend to much want, when it is not so?
Answ. Solomon answers, neither doest thou know how the childe grows in the womb, yet thou must not starve the childe: we must do what is fit for us to do, and use our best wisdome, and then leave the rest to God, whose providence works for us (as it were) under the ground, as it doth for the childe.
Object. But I find by experience that I have been often cheated with fellows heretofore, and that discourages me now?
Answ. Solomon answers, sowe thy seed in the morning, and slack not thy hand in the evening, for thou knowest not which shall prosper, this, or that, or whether both shall be alike: therefore cast not perils, but venture it sometimes, thou knowest not but it may succeed very well: However, what thou doest with an upright heart, and usest thy best discretion in, God will accept and take it in good part: See Dr. Harris Spittle Sermon.
Quest. But doth God take notice of our works of c…rity?
Answ. Yea: First, he takes notice of the person that doth them, as of Cornelius, Acts 10.31.
Secondly, of every act of mercy.
Thirdly, how much mercy every one sheweth. Dorcas made many coates.
Fourthly, of the time when: Obadiah in a hard time, hid the Prophets and fed them, 1 King. 18.5.
Fifthly, with what heart and enlargement of affection we do them: as of those Macedonians, 2 Cor. 8.3.
Sixthly, yea, of the least degree of mercy: Of a little cake, 1 King. 17.30. Of a cup of cold water, Mat. 10.42. Idem.
Quest. What may move us to be constant, and continue in our charity?
Answ. First, in regard of our brethrens need; they may long continue to be in want: He that hungers and thirsts, may hunger and thirst again, Joh. 4.13. Others also may stand in need of our charity: For, Mat. 26.11. You have the poor always with you: we must not tie our selves to relieve one man once onelyonly, nor one alone.
Secondly, in regard of our selves, for the reward is promised to such as continue in well-doing, Rom. 2.7. Dr. Gouge on Heb.
Quest. What warrant had the widow of Sarepta to relieve the Prophet before she made provision for her self and her Son?
Answ. Had she not known that it was the special will of God; she should not have done it, to defraud her self and her sonne to relieve a stranger, contrary to the accustomed rule of piety, 1 Tim. 5.8. therefore Paul would have widows to be maintained by their own kindred.
Quest. Is a man to prefer a stranger eminent in piety before his brother which is not so adorned with it?
Answ. Thou must rather nourish and relieve thy poor brother, then thy friend: For this office is coupled with nature and blood, according to which thou art more obliged, and neerer to thy brother then to thy friend: But if it be in thy power to advance the one to publick offices in Church or State, thou must preferre thy virtuous friend before thy carnall brother.
Quest. If I see many strangers in want, and one good man also, whether should I relieve those many strangers, or that one good man?
Answ. A good man is to be preferred before a a stranger, but many strangers before one known person: For the more common good is the better. Balls power of godlin…sse.
Quest. Why is giving to the poor a duty?
Answ. First, because its such a duty as every poor man doth desire, and crave of another; and hopes, and wishes that he may perform it to him, and blames him for unmercifulnesse if he neglect it; and every rich man will acknowledge that if he should loose all, he would desire that others should shew mercy to him: therefore its a manifest duty arising from that plain Maxime, Do as you would be done to.
Secondly, it tends to the refreshing of our brethrens bowels, and supplying their wants, and may keep them from perishing: and it pleased God so to order the world that some shall be poor, and others shall have abundance, that he may try the disposition of the later by the former, Joh. 12.8.
Thirdly, it will abound by many thansgivings unto God, &c. 2 Cor. 9.12, 13. Its makes heaven resound with thanks, and praises: yea if the poors tongues should be silent, yet their very loyns do blesse God for thee in their kinde: therefore its our duty to do that which makes so much for Gods honour.
Fourthly, Its undoubtedly a duty which must either justifie the truth of our religion, or condemne us as hollow hearted: Now bounty to the poor is a note of soundnesse in religion, and on the contrary, he that gives not to the poor according to his means, though he pray never so often, hear never so many Sermons, fast never so frequently, receive the Sacrament never so constantly, read the Scriptures never so daily: be he never so earnest a condemner of other mens faults, and of publick abuses, and let his shew of Religion be never so abundant, yet he is but an hypocrite and dissembler, and the Lord takes no delight in his services, Isa. 58.7. Jam. 1. ult. Luk. 18.18, 24. Mat. 25.41. Jam. 2.13. Prov. 21.13. 1 Joh. 3.17, 18, 19. Jam. 2.14.
Fifthly, covetousnesse is as thorns that choaks the Word, and keeps a man from following the directions of God therein; and so he loves his money more then God, more then his poor brother, more then the rewards of God, and more then heaven it self, and so he is an arrand hypocrite.
Quest. But what shall we be better for our bounty to the poore?
Answ. Its the best way to prevent poverty, Luk. 12.33. 2 Cor. 9.6. Prov. 11.24, 25. and that for these reasons.
1. Because God is the great Lord and master of his family in heaven and earth, and riches come not by chance, or mens industry, or the love of their friends, &c. but by the appointment of God, who makes rich, and makes poor; wherefore all men are but his servants and stewards, to whom he commits more or lesse as best pleaseth him: hence it follows, that it must needs conduce much to the continuation and encrease of a mans wealth, that he be found a good Steward of the things committed to him by his Master. Now to communicate of our substance to the poor with a large heart and hand, is to do the office of a good Steward, 1 Pet. 4.9, 10. and such shall not be put out of their office, but as he hath been faithful in a little, he shall be made Ruler over much.
Secondly, Solomon tells us, Prov. 10.21. The blessing of the Lord makes rich, &c. and gives a comfortable encrease of our estates: without which men are but like horses, that carry a great burden of gold and silver through the world, and are not Masters but Slaves to their riches. Now such comfortable wealth doth not spring from mans wit or paines, but from the blessing of God, without which the Watchman watcheth in vain, the Builder buildeth in vain, the Husbandman plowes in vaine, the Merchant trafficks in vaine, &c. either no encrease will come, or none but a vexing, and cumbersome encrease: but the Lord hath expresly promised his blessing to those that open their hands to their poor brethren, Deut. 15.10. and certainly God will never be found a Promise-breaker.
Thirdly, its a lending to the Almighty, and therefore will surely procure abundance, for God will never prove a Bankrupt, he will never borrow without a resolution to pay, nor without actual repayment, and that in the fittest time and manner, Prov. 19.17. there is the Bill of Gods hand, wherein he both acknowledgeth the debt, and promises payment, q. d. Be it known unto all men by this present Promise, that I the Lord God of Heaven and Earth, do owe and acknowledge my selfe to be indebted to every merciful liberal man all those summes of money which he hath, or shall bestow in relieving the distressed, to be paid back unto him, whensoever he shall demand it, (for where no day is set, the borrower is bound to payment upon demand) and to this payment well and truly to be made, I binde my self firmly by this present Promise, sent, sealed and delivered by Solomon my known Secretary; so that unlesse we will proclaim the Lord an insufficient or dishonest debtor, we see that giving to the poor is the best way to save and encrease our wealth, his word being far surer then Checquer.
4. It will cause many prayers to God for us, that must needs cause him to give us all good things in abundance, and so deliver us from Penury. Prayers made to God by his servants, upon due ground cannot be in vain, 2 Cor. 9▪ 14. or if any should be so unthankful as not to pray for such, yet surely the houshold of faith will, to whom we ought most to abound in bounty.
Quest. But what means may we use to enable us to works of mercy?
Answ. That a man may give, he must have money, and an heart, and a will, and a gift too: for he that hath nothing, cannot give, though he would, he that wants a heart, cannot give because he will not: both therefore are requisite, and for the getting of both we must use these means.
First, we must seriously consider of these many Precepts, Promises and Threats, which are in the Book of God, concerning this duty, pressing them upon our selves, and saying, Doth not the same God, which saith, Hear the Word, say also, Give to the poor? and if conscience binde me to the one, doth it not binde me to the other also? If I should keep all the other Commandments, and break one, shall I not be found a transgressor of all, will it any thing avail me, that I seem to be religious, if I be not merciful.
Secondly, to this adde Prayer, beseeching God to give you this so worthy a Grace, by which you shall be made so like himself, that you may know your selves to be his children, John 13.34. and 1 John 3.14. and hereby we know that we love the brethren, if our hands and hearts are open to them, for love is bountiful.
Thirdly, thou must begin to give, that thou mayest get an habit of giving, and presse thy self to be much in doing good works, till thou hast made it easie, and delightful to thee: yea, thou shalt hereby finde as great a promptnesse to it, as thou foundest a backwardnesse before: and that you may get something to give, you must observe these rules.
1. You must be diligent in your callings, for the diligent hand maketh rich, and so provide matter for bounty, Eph. 4.28. and this is one end that we must propound to our selves in the works of our calling, not onelyonly that we may supply our own wants, but may have wherewithal to relieve others.
2. We must use thrift, which is a due saving from sinful and needlesse expences; and indeed hereby we might be enabled to do much, if we would cut off our superfluities.
Object. But from what must we save?
Answ. From riot, luxury, drunkennesse, gaming, and sinful expences by which men serve the Devil, and the flesh: From needlesse journies, and contentious suits in Law: From excesse in works of kindnesse, in attire, feasting, housholdstuff, &c. and truly we should be willing to deny our selves in that which is much more then enough, to minister to them that have lesse then enough.
3. We must lay up in store for mercy, we must have a poors mans box in our house; as David, when he intended to build a house for God, he provided all things aforehand in abundance, so must we for works of mercy, 1 Cor. 16.1. when thus it lies by us we will give it with a free heart.
Quest. How much must we lay aside?
Answ. Be sure to do it in convenient abundance, rather with the more then with the lesse: and truly most men may spare their tenths of their comings in for pious uses, so we shall be rich in good works. Try this a while, and if thou findest Gods blessing so liberal that thou canst well spare it, give it still: If not, give according as thou art prospered.
Object. I give as much as my neighbours which have as good an estate as I?
Answ. Not mens examples, but the Scripture must be our rule: God bids us to give after our ability, not after our neighbours nigardlinesse: Again, how knowest thou that thou givest as much as another of thy estate? Dost thou know all that he gives? or what his estate is?
Ob…ect. But I do not know that my neighbour is so poor?
Answ. First, you cannot meek God with pretending ignorance, Prov. 24.12.
Secondly, why do you not inform your selves by enquiring, and seeking to know; why are you so inquisitive in enquiring after all other things, and so carelesse in this? To be ignorant then is your fault, and one fault cannot excuse another.
Object. But I have little enough for my self and family?
Answ. First, he that hath two coats may think that he hath little enough, and yet he is commanded to part with one.
Secondly, probably its self-love that makes thee think that thou hast little enough: Canst thou think so short a pittance as thy brother hath enough for him, and all thy abundance little enough for thee?
Obj. But I must provide for my family, and therefore cannot give?
Answ. If this were a good argument then none should give, but the same God that bids thee to provide for thy family, bids thee give too, therefore thou must do both, and not strive so to overdo for the one, as to neglect the other. Provide moderately for thy own, and thou shalt have sufficient for the poor too.
Object. But I have not wherewithall to be still giving, I cannot spare it?
Answ. Hast thou for fine cloaths, for fine fare, &c. and hast thou not for works of mercy; suppose thy hat should be lost, hast thou not wherewith to buy another? Yes, why then wherefore hast thou not wherewith to relieve a poor man?
Object. But if I should lose againe and againe, I should have nothing at length?
Answ. It may be so, but thou mayst give so moderately that thou mayst have still something to give.
Object. I give enough according to my estate, why then do you presse me to give more?
Answ. If this were true, it were a good answer: but in most I prove it to be false, For compare thy expences for mercy with those for superfluities, in entertainments, in cloaths, &c. they are far inferiour, those of mercy are nothing in comparison of the other: whereas God bids, feast the poor, and not the rich, i. e. rather then the rich, therefore its evident that thou doest not enough for mercy.
Object. Yea, …ut my place requires?
Answ. And doth not thy place require that thou shouldst be rich in mercy as well as in cloaths, and other things? know therefore that till thou art as abundant in works of mercy as in other things, God doth not account that thou hast done enough.
Object. But the poor are unthankful it?
Answ. First, all are not so; therefore give to them that are thankfull.
Secondly, one mans fault must not dispense with another mans duty: Thou art unthankful to God; yet he gives, so must thou.
Thirdly, take heed that thou dost not causelesly accuse them for unthankfulness, which thou must prove.
Object. But they are idle, and bring poverty upon themselves by their idlenesse, and wastfulness?
Answ. First, hast thou before admonished them of it? If not, here is a fault unseasonably to mention their evills to excuse thy selfe from doing a dutie.
Secondly, if thou canst not prove this, thou art a slanderer as well as a niggard, and that is a double fault.
Object. But they are such as have wronged me?
Answ. Choose to give to such, for so thou shalt shew more charity, and have a greater reward: we are commanded to feed our hungry enemy, and have a special blessing promised for it: and this is to imitate God, who loved us when we were enemies.
Nbject. But if I be still giving, I shall give all away?
Answ. Use thy discretion in giving as in other things, and thou needest not do it. A man may be very bountiful, and yet reserve enough for other good uses, 2 Cor. 9.8.
Object. If I give so much away, I shall never be rich?
Answ. This is an excuse worse then the fault; for it chargeth God with flat falshood: God saith, give, and thou shalt not want: Thou sayest I shall want if I give; He saith, he that gives shall be blessed: Thou sayest, he shall not: God saith, he that watereth shall be made fat: Thou sayest, he shall be made lean: He saith, he will repay it: Thou sayest, He will not repay it. Doth not this impute falshood to God?
Besides, this objection arises from an abominable principle: Thus, What I cannot be rich if I do, that I will not do: as if Gods commands must not be obeyed if they keep us from riches: God saith, be not hasty to be rich: and he i… not worthy of me that will not lose all for my sake: what hurt is it if thou beest not rich? thou mayest be saved without riches, but if we do not our duty, we cannot be saved. Again, if thou beest not rich in this world, thou shalt be rich in good works, and thats the best riches.
Object. Why should I give that to another which I have got by my hard labour?
Answ. Not thy labour, but Gods blessing hath given thee this abundance, and because he that blesses thee bids thee give, therefore thou shouldst give.
Quest. What may further move us to be charitable?
Answ. First, God gives us all things richly to enjoy, therefore we should imitate our father, and be bountiful like him.
Secondly, thou art a Steward, and therefore must bestow thy Masters wealth as he commands thee: Thou mayest need, and in thy need wouldst be relieved, and its reason that thou shouldst do to others, as thou wouldst they should do to thee.
Thirdly, they to whom thou givest are thy brethren, tied to thee by many bonds, they have the same Father, Faith, Baptisme, &c. and is not this reason enough to move thee to give them?
Fourthly, thy wealth is uncertain and fickle, therefore do good with it whilest thou hast it: for when its gone, nothing will comfort thee but the remembrance of the good thou didst with it; as in …obs case.
Fifthly, it doth good to the soul for the present, assuring it of our uprightnesse, so can no other expending: It doth good to our name, making it like a precious ointment: To our Religion, adorning it: To our Estate, for like a plentiful sowing, it brings in a plentiful harvest, it secures▪ from want, which no riches can do. To our posterity, who shall enjoy the blessing: and all these in the greatest quantity: for no other giving hath half so many promises, and our good shall be according to Gods promises. It doth good for the longest continuance, for it doth good after death: yea, at the resurrection, for then shall these gifts be remembred, praised, and rewarded. It doth good with most ease: Here needs no toiling, nor sweating as in other things: for God will bring the fruit to our hand by a secret blessing, and if we will live by faith, here is no hazard at all: he that hath Gods Word cannot lose his reward. Whatlies poor mans advocate.
Sixthly, consider that Christ, though he was rich, yet for our sakes he became poor, that through his poverty we might be rich, 2 Cor. 8.9. yea, he became so poor, that whereas the foxes have holes, and the birds of the aire have nests, yet he had not whereon to lay his head, Mat. 8.20. and this he did, that through his poverty, and pouring out his hearts blood, he might crown us with the inestimable riches of heavenly glory, and that for ever and ever: and shall not we worms and wretches, most unworthy of the least bit of bread we put into our mouths, part with our superfluities to relieve the fainting soul of him for whom Christ died, and which he takes as done to himself, Mat. 25.40. were it but a cup of cold water only, Mat. 9.41.
Seventhly, remember that the last, and everlasting doom at that great, and dreadful day must passe upon us according to our carriage in this kinde: Then shall there a severe, and sincere search be made after works as signs, and evidences of faith in the heart, or of unbelief and rottennesse there, Matth. 25.34, &c.
Of Spiritual Almes.
Quest. What are spiritual almes?
Answ. Such as flow from the fountain of truest mercy, and compassion, and are of greatest consequence, tending to relieve, repair, and refresh the poverty, wants, and miseries of the soul, and it consists in these particulars.
1. In instructing the ignorant, Prov. 10.21. and 15.7.
2. In giving counsel to them that need, and seek it, Exod. 18.19. Ruth 3.1, &c.
3. In reducing the erroneous, Exod. 23.4.
4. In endeavouring the conversion of others, Psal. 51.13. Luk. 22.32.
5. In exhorting one another, Heb. 13.13.
6. In reproving such as offend, Lev. 19.17.
7. In admonishing such as are out of order, 1 Thes. 5.14.
8. In considering one another to provoke unto love, and good works, Heb. 10.24.
9. In comforting the heavy and afflicted heart, 1 Thes. 5.14.
10. In forgiving from the heart our brethren their trespasses, Mat. 8.35.
11. In chastening delinquents, Prov. 22.15.
12. In raising such as are falne through infirmity, with the spirit of meekness, Gal. 6.1.
13. In mutual encouragements against the cruelty, and confusion of the times, and in the way to heaven, Mal. 3.16.
14. In supporting, and mercifully making much of weak Christians, 1 Thes. 5.11.
15. In using patience towards all men, 1 Thes. 5.14.
16. In praying one for another, Jam. 5.16.
Boltons general Directions, &c.
Quest. What is Christs meaning when he saith, Lend looking for nothing again, Luke 6▪ 35.
Answ. For answer hereunto let us consider, First, what we may look for again. Secondly, what we may not look for again. Thirdly, what is Christs sence.
First, we may look for again. 1. What justly answers to the thing lent. Hence Elisha, 2 Kings 4.7. chargeth the widow to pay her debts.
2. In case the borrower can pay, and will not, and there be no other remedy, we may have recourse to the Law for our relief: For the Law is good being used lawfully, and the sword of the Magistrate is to defend the oppressed, Rom. 13.4.
3. The like courtesies in time of need: For its but equal that we should support one another in love.
4. Love and thankfulnesse. This Paul paid cheerfully to Aquila, and Priscilla, Rom. 16.4. To whom I give thanks: These things we may look for, yet we must not lend for these things sake, for then we are self-seekers.
Secondly, we may not look for again: the like good turn to be done to us for lending sake, as lending, because its a free act: nor any gain for lending, wishing that what we lend may come home with advantage: because this overthrows the nature of lending, which ought to be free; and it takes away the equity of lending, which is onelyonly that the lender be no loser, Exod. 22.14, 15.
Thirdly, this appears to be Christs sense in the word nothing; because herein he doth onelyonly oppose the Pharisees, who used to lend only to those that were able and willing to benefit them again, and from whom they looked for the like, Luke 6.32, 33, 35.
Quest. What are the reasons why we must so lend?
Answ. First, Because of the command of God for it.
Secondly, the promise of Christ, Your reward shall be great in heaven, Luke 6.34, 35.
Thirdly, its a sign of our sonship: Ye shall be the children of the highest.
Fourthly, the example of God, He is kind to the unthankful.
Fifthly, it differences us from ungodly men: Sinners lend to sinners to receive as much again.
Quest. What are the reasons why its a blesseder thing to give then to receive?
Answ. First, because he that gives feels not the poor receivers troubles, and tentations: He need not say, What shall I eat, what shall I drink, &c. Mat. 6.31.
Secondly, he most resembles God and heaven which spend, and are spent by perpetual blessings and influence.
Thirdly, he is in this an Actor, and Doer in the providence of God: whereas the receiver is a sufferer: and the more active we are, the more God-like we are, who is a pure act.
Quest. What is it to be a giver?
Answ. A giver is such an one as freely makes that which is his to become another mans. Quod meum est, tuum efficere nullo vire cogente.
Quest. What is it to be a receiver?
Answ. He is a receiver that accepts as his own that which is given him from a right owner: either out of bounty, as when Solomon received gifts from the Queen of Sheba; or out of misery, as when the poor receive from the rich.
Mr. Abbots Christian family, &c.