A Plea for Alms, Text
A PLEA FOR ALMES.
PSAL. 112. 9.
He hath diſperſed, he hath given to the poor, his Righteouſneſs endureth for ever.
THe Prophet David inſpired from heaven, doth in this Pſalm decipher a good man; and he deſcribes him two wayes.
1. By his Sanctity; and that firſt in general, he is one that fears God, ver. 1. 2. In particular; he is charitable minded, ver. 5. 9.
2. The Pſalmiſt deſcribes a godly man by his ſafety; non commovebitur in ſaeculum, he ſhall not be moved for ever, ver. 6. he ſtands impregnable, being planted upon the Rock of Ages. Though evil times come, he is not terrified, *Si fractus illabatur orbis impavidum ferient ruine. Hor.he ſhall not be afraid of evil tidings, his heart is fixed, truſting in the Lord, ver. 8. Guilt is the breeder of fear, Iſa. 33. 14. The ſinners in Sion are afraid, trembling hath ſurprized the hypocrites; and a little thing will affright, Lev. 26. 36. The ſound of a ſhaken leaf ſhall chaſe them. *Trepident increduli ad minimas quaſ que ſiniſtri rumoris auras, imo ad fol…i volantis ſtrepitum. Mollerus.It is not affliction without, but ſin within creates fear; 'tis the wind within the bowels of the earth, makes an Earthquake; but Religion is the beſt antidote againſt theſe heart-killing feares. *Fieri quidem non poteſt quin expaveſcant nonnihil pii nam ſi nullo ſenſu tangantur, ſtuporis eſſet; ſed hoc vult ſpiritus ſanctus, fideles non de ſpe decidere, non languefieri, ſed unico Deo niti omneſ que in illum curas, ſuavi, & ſedato animo proijcere.The fear of God drives out all other fear; miſſa triumphalem non tangunt fulmina laurum; the godly man inſults over danger; with the Leviathan, he laughs at the ſhaking of a Spear, Job 41. 29. When there is a Tempeſt abroad, he hath muſick at home; he is ſetled by faith, as a Ship at Anchor, or as a weight in the Center: His heart is fixed truſting in the Lord.
I ſhall at this time, conſider the godly man as he is deſcribed by his ſanctity, ſpecified under the notion of charity and munificence, in theſe words, diſperſit dedit egenis.—He hath diſperſed, he hath given to the poor, his righteouſneſſe endureth for ever.
Mercy is a weighty matter of the Law, Mat. 23. 23. And never can it more ſeaſonably be preſſed than upon a day of ſuch Solemnity, wherein we commemorate the noble bounty of many worthy and famous men, whoſe acts of benificence and liberality are left behinde as ſo many monuments of their Piety and Renown to ſucceeding Ages.
Give me leave to open the Tearmes; [He hath diſperſed.]
Metaphora ab agricolis ſumpta. 'Tis a Metaphor taken from Huſbandmen, who ſcatter, and diſperſe their ſeed in the furrowes of the field, expecting afterwards a crop: So the good man ſcatters the precious ſeed of his charity abroad, and this ſeed is not loſt, but afterwards ſprings up into a crop.
[He hath given to the poor.]
The Hebrew word for poor in Scripture foreign ſeu foreign ſignifies one that is empty, or drawn dry. *Exhauſtus, opibus attenuatus Druſius.It is a Metaphor taken from Ponds, or Rivers that are drawn dry. So, the poor are exhauſted of their ſtrength, beauty, ſubſtance; like Ponds they are dried up, therefore they muſt be filled again with the ſilver ſtreames of Charity;
[His righteouſneſse.]
By righteouſneſſe (as moſt agreeable to the Context.) I underſtand, the work of inherent grace in the heart, diſplaying and evidencing it ſelf in works of mercy and bountifulneſſe.
[Endureth for ever.]
Either firſt, the comfort of his Righteouſneſſe endureth. He hath ſweet peace and ſatisfaction in his own minde. Or, Secondly, the Honour of it endureth. According to the Hebrew phraſe, foreign the memorial of his goodneſſe ſtands as a Monument of Fame not to be forgotten. Or, Thirdly, the Reward of his Righteouſneſſe endureth. He reapes the fruit of his Charity for ever. So R. Kimchi. and others interpret it.
The words thus opened, fall into theſe four parts. 1. The Benefactour. He. viz. the man fearing God. 2. His bounty, he hath diſperſed. 3. The object. The poor. 4. The Trophy, or Enſigne of his honour diſplayed. His righteouſneſse endureth for ever. Or if you will, the text conſiſts of two things. 1. The godly mans benignity. He hath diſperſed. 2. His Benediction. His righteouſneſse endureth for ever.
Doct.The Obſervation from the words is this. Doct. That a godly man is a liberal man. The Hebrew word for godly, foreign ſignifies merciful. The more godly, the more merciful; a good man doth not like the Snake twiſt within himſelf, his motion is direct, not circular. He is a foreign a publick diffuſive bleſſing in the place where he lives, Pſal. 37. 26. He is ever merciful and lendeth. As a Noblemans ſervant is known by the livery he weares: So is a ſervant of Chriſt known by this livery of mercifulneſſe and charity.
There are two Channels in which the ſtream of Charity muſt runne.
Charity to
1. The ſouls of others.
2. The wants of others.
1. Charity to the ſoules of others. This is ſpiritualis eleemoſyna, a ſpiritual almes. Indeed this is the higheſt kind of charity. The ſoul is the moſt precious thing, foreign &c. *Macar.Tis a veſſel of honour, 'tis a bud of eternity, 'tis a ſparkle lighted by the breath of God, 'tis a rich diamond ſet in a wring of clay. The ſoul hath the Image of God to beautifie it, the blood of God to redeem it: it being therefore of ſo high a deſcent, ſprung from the Ancient of dayes, of ſo noble an extract, that Charity which is ſhewen to the ſoul muſt needs be the greateſt.
This is Charity to ſouls, when we ſee others▪ in their blood, and we pity them; if I weep (ſaith Auſtin) for that body from which the ſoul is departed, how ſhould I weep for that ſoul from which God is departed. This is Charity to ſouls when we ſee men in the gall of bitterneſse, and we labour by councel, admonition, reproof, to pull them out of their natural eſtate as the Angel did Lot out of Sodome; Gen. 19. 6.Gen. 19. 6. God made a Law, Exod. 23. 5. that whoſoever did ſee his enemies aſse bying under a burden, he ſhould help him; on which words ſaith Chryſoſtome, we will help a Beaſt that is fallen under a burden, and ſhall we not extend relief to thoſe who are fallen under a worſe burden of ſin? To let others go on in ſinne ſecurely, is not Charity but Cruelty. If a mans houſe were on fire, and another ſhould ſee it, and not tell him of it for fear of waking him, were not this cruelty? did he not deſerve to be indighted? when we ſee the ſouls of others ſleeping the ſleep of death, and the fire of Gods wrath ready to burne about their ears, and we are ſilent, is not this to be acceſſory to their death?
When there is a toleration given, That if men will to hell, none ſhall ſtop them, is this Charity to ſouls?
*Meminerit princeps non ſolum quantum ſibi commiſſum, ſed quatenus permiſſum ſit. Cicero.Oh I beſeech you, if you have any bowels, ſtrengthen the weak, reduce the wandring, raiſe up them that are fallen, James 5. 20. He which converteth the ſinner from the error of his way, ſhall ſave a ſoul from death.
2. Charity to the wants of others; This the text properly intends, and it ſtands in three things.
1. A judicious conſideration.
2. A tender commiſeration.
3. A liberal contribution.
1. A judicious conſideration. Pſal. 41. 1. Bleſsed is he that conſidereth the poor. And you muſt conſider four things,
1. It might have been your own caſe. You might have ſtood in need of anothers Charity, and then how welcome and refreſhing would thoſe ſtreames have been to you?
2. Conſider how ſad a condition poverty is. Though Chryſoſtome calls poverty the high-way to heaven, yet he that keeps this road will go weeping thither. foreign. Conſider the poor. Behold their tears, their ſighes, their dying groans. Look upon the deep furrowes made in their faces, and conſider if there be not reaſon why you ſhould ſcatter your ſeed in theſe furrowes? Pro pallio veſtem laceram, pro pulvinari lapidem. The poor man feeds upon ſorrow, he drinks tears, Pſal. 80. 5. Like Jacob in a windy night he hath the clouds for his Canopy, and a ſtone for his Pillow.
Nay further, conſider that oftentimes poverty becomes not only a croſse, but a ſnare; it expoſeth to much evil. *foreign.Which made Agur pray, Give me not poverty, Prov. 3. 8. Want puts men upon indirect Courſes. The poor will venture their ſoules for money; which is like throwing Diamonds at Payre-Trees. If the Rich would wiſely conſider this, they might be a means of preventing much ſin.
3. Conſider why the Wiſe God hath ſuffered an inequality in the world: it is for this very reaſon, becauſe he would have Charity exerciſed. If all were Rich, there were no need of Almes; nor could the merciful man have been ſo well known. If he that travailed to Iericho had not been wounded and left half dead, the good Samaritane who poured wine and oile into his wounds had not been known.
Hectora quis noſset felix ſi Troja — fuiſset.
4. Conſider how quickly the ballance of providence may turne; we our ſelves may be brought to poverty, and then it will be no ſmall comfort to us that we relieved others while we were in a capacity to do it, Eccleſ. 11. 2. Give a portion to ſeven and alſo to eight, for thou knoweſt not what evil ſhall be upon the earth. We cannot promiſe our ſelves alwayes Halcyon dayes. God knowes how ſoon any of us may change our paſture. The Cup which now runnes over with wine, may be filled with the waters of Marah, Ruth 1. 21. I went out full, and the Lord hath brought me home again empty. How many have we ſeen like Bajazet, and Bellizarius, inveſted with great Lordſhips and Poſſeſſions, who have on a ſudden brought their Mannor to a Morſel;
Irus erit ſubito, qui modo Croeſus erat.
So that, 'tis wiſdome (in this ſenſe) to conſider the poor; remember how ſoon the ſcene may alter, we may be put in the poors dreſſe, and if adverſity come it will rejoyce us to think, that while we had an eſtate, we did lay it out upon Chriſts indigent members.
This is the firſt thing in Charity, a judicious conſideration.
2. A tender Commiſeration. Iſa. 58. 10. If thou draw out thy ſoul to the hungry; bounty begins in pity. *Quis ignoret ex ea appellatione eſſe miſerecordiam quod miſerum cor faciat condolentis alieno malo. Aug. Tom. 1. lib. 1.The Hebrew word for mercy, foreign ſignifies bowels; Chriſt firſt had compaſſion on the multitude, then he wrought a miracle to feed them, Mat. 15. 32. Charity which wants compaſſion is bruitiſh. The bruit Creatures can releeve us many wayes, but cannot pity us. 'Tis a kind of Cruelty (ſaith Quintilian) to feed one in want, and not to ſympathize with him. True Religion begets tenderneſſe; *foreign Greg. Nazianz.as it melts the heart in tears of contrition towards God, ſo in bowels of compaſsion towards others. Iſa. 11. 16. My bowels ſhall ſound as an harp. Let me allude, when your bowels of pity ſound, then your Almes make ſweet Muſick in the eares of God.
3. Charity conſiſts in a liberal Contribution. Deut. 15. 8. If there be a poor man within thy gates thou ſhalt open thy hand wide unto him. The Hebrew word in the Text, foreign to diſperſe, ſignifies a largeneſse of bounty; *Non habet hic locum ſordida tenacitas. Muſculus.it muſt be like water that overflowes the banks. Non tenuitur erogandum pauxillum aliquid. If God hath enrich'd you with eſtates, and made his Candle (as Job ſaith) to ſhine upon your Tabernacle, you muſt not incircle and engroſſe all to your ſelves, but be as the Moon which having received its light from the Sun, lets it ſhine to the world. The Antients (as Bazil and Lorinus obſerve *Oleum charitatis ſymbolum.) made oyle to be the Embleme of Charity. The golden oyle of your mercy muſt like Aarons oyle runne down upon the poor which are the lower skirts of the garment.
This liberal disburſement to the neceſſities of others,
God commands.
Grace compels.
Reaſ. 1 1. God commands. There is an expreſſe Statute-Law, Levit. 25. 35. If thy brother be waxen poor, and fallen in decay with thee, then thou ſhalt releeve him. The Hebrew word is foreign Thou ſhalt ſtrengthen him, put under him a a ſilver crutch when he is falling.
'Tis worth our obſervation, what great care God took of the poor, beſides what was given privately, God made many Lawes for the publick and viſible relief of the poor, Exod. 23. 11. The ſeaventh year thou ſhall let the land reſt and lye ſtill, that the poor of thy people may eat, &c. Gods intention in this Law was that the poor ſhould be liberally provided for. *Ordinabatur ad commodum pauperum. Cornel. a lap.They might freely eat of any thing which did grow of it ſelf this ſeaventh year; whether of herbs, vines, or Olive-trees. If it be asked how the poor could live onelyonly on theſe fruits, there being (as it is probable) no Corne growing then? For anſwer, Cajetan is of opinion they lived by ſelling theſe fruits, and ſo converting them into money, lived upon the price of the fruits.
Lev. 19. 9There is another Law made, Leviticus 19. 9. And when ye reap the harveſt of your land, thou ſhalt not wholly reap the corners of thy field, neither ſhalt thou gather the gleanings of thy harveſt. See how God indulged the poor; ſome Corners of the field were for the poors ſake to be left uncut, and when the owners did reap, they muſt not go too near the earth with their ſickle, the vulgar latine reads it, non tondebis uſ que ad ſolum. Thou ſhalt not ſhear to the very ground. Something like an after-crop muſt be left. The ſhorter eares of Corne, and ſuch as did lie bending to the ground were to be reſerved for the poor, ſaith Toſtatus.
And God made another Law in favour of the poor, Deut. 14. 28, 29. At the end of three yeares thou ſhalt bring forth the Tythe of thy encreaſe the ſame year, and thou ſhalt lay it up in thy gates, and the Levite, and the fatherleſſe, and the Widow which are within thy gates ſhall come, and ſhall eat, and be ſatisfied. The Hebrewes write that every third year, beſides the firſt tyth given to Levi, which wasNum. 18. 21. call'd the perpetual tyth, Numbers 18. 21. the Jewes did ſet apart another tyth of their encreaſe, for the uſe of the Widdows and Orphans, and that was call'd the tyth of the poor. Sol. Jarchi. Beſides at the Jewes Solemn Feſtivals, the poor were to have a ſhare, Deut. 16. 11.
And as relieving the neceſſitous, was commanded under the Law, ſo it ſtands in force under the Goſpel, 1 Tim. 16. 17, 8. Charge them that be rich in this world, that they foreign do good, that they be rich in good works, &c. 'Tis not onelyonly a counſel but a charge; and the non-attendency to it runnes men into a Goſpel-premunire. Thus we have ſeen the minde of God in this particular of Charity. Let all good Chriſtians comment upon it in their practiſe. What benefit is there of gold while it is imbowell'd, and lock'd up in the Mine? And what is it the better to have a great eſtate, if it be ſo hoarded and cloiſter'd up, as never to ſee the light?
Reaſ. 2 2. As God commands, ſo grace compels to works of mercy and benificence, 2 Cor. 14. The love of Chriſt conſtrains. Grace comes with Majeſty upon the heart. 'Tis not in ſermone but virtute. Grace doth not lie as a ſleepy habit in the ſoul, but will put forth it ſelfe in vigorous and glorious actings; grace can no more be conceal'd than fire. Like new wine it will have vent, *Si operari renuit gratia non eſt.grace doth not lie in the heart as a ſtone in the earth, but as ſeed in the earth, it will ſpring up into good works.
Uſe 1 Inform.Uſe 1. Inform. It may ſerve to juſtifie the Church of England againſt the calumny of malevolent men. Julian upbraided the Chriſtians, that they were Solifidians; and the Church of Rome layes upon us this aſperſion that we are againſt good workes. Indeed we plead not for the merit of them, *Aſſerunt ponticifij, bona opera foreign eſſe peccati, mortis terrores vincere, ne que miſerecordia Dei, & propitiatore Chriſto egere quas in operibus opiniones, ut impias damnamus. Melancthon. De Juſtif. Debitorem ipſe ſe Dominus ſecit non accipiendo ſed promittendo. Auſtin in Pſal. 83.but we are for the uſe of them, Titus 3. 14. Let ours alſo learne to maintain good works for neceſſary uſes. We preach they are needful, both neceſsitate precepti, and medij. We read the Angels had wings and hands under their wings, Ezek. 1. 8. It may be an hieroglyphical embleme of this truth; Chriſtians muſt not onelyonly have the wings of faith to flie, but hands under their wings to work the works of mercy. This is a faithful ſaying, and theſe things I will that you maintain conſtantly, that they which have beleeved in God might be careful to maintain good workes. Titus 1. 8. The Lampe of faith muſt be filled with the oile of Charity. Faith alone justifies, but juſtifying faith is not alone. *Fides ſola juſtificat, ſed fides juſtificans non eſt ſola.You may as well ſeparate weight from lead, or heat from fire, as works from faith. Good workes though they are not the cauſes of ſalvation, yet they are evidences. *Bona opera ſunt via ad regnum non cauſa regnandi. Bern.Though they are not the foundation, yet they are the ſuperſtructure. Faith muſt not be built upon works, but works muſt be built upon faith. Rom. 7. 4. Ye are married to another that ye ſhould bring forth fruit unto God. Faith is the Spouſe which marries Chriſt, and good works are the children which faith bears. For the vindication of the Doctrine of our Church, and in the honour of good works, I ſhall lay down theſe four Aphoriſmes.
Aphor. 1 1. Works are diſtinct from faith. 'Tis vaine to imagine that works are included in faith, as the Diamond is encloſed in the Ring; No, they are diſtinct, as the ſap in the Vine is different from the cluſters that grow upon it.
Aphor. 2 2. Works are the touch-ſtoneof faith. Shew me thy faith by thy works, Jam. 2. 18. *Sicut ſeres habet ad eſ…e ita ad operari. Aquinas.Works are faiths letters of credence to ſhew. If (ſaith Saint Bernard) thou ſeeſt a man in operibus ſtrenuum, full of good works, then by the Rule of Charity thou art not to doubt of his faith. We judge of the health of the body by the pulſe, where the blood ſtirres and operates: O Chriſtian, judge of the health of thy faith by the pulſe of Charity; it is with faith as with a Deed in Law. To make a Deed in Law valid, there are three things requiſite. The Writing, the Seal, the Witneſſes; So for the Tryal and Confirmation of faith, there muſt be theſe three things; The Writing, viz. the Word of God, the Seal, the Spirit of God, the Witneſſes, good workes. Bring your faith to this Scripturetouch-ſtone. Faith doth juſtifie works; Workes do teſtifie faith.*Opera juſtificatorum gratiae Dei effectus ſunt, & movente & adjuvante Spiritu ſancto fiunt. Synod. Moguntin. cap. 8.
Aphor. 3 3. Workes do honour faith; as the fruit adornes the Tree. Let the liberality of thy hand (ſaith Clemens Alexandrinus) be the Ornament of thy faith, and wear it as an holy bracelet about thy wriſts. Job. 29. 15 I was eyes to the blinde, and feet was I to the lame, I put on righteouſneſs and it cloathed me, my judgment was as a Robe and a Diadem. While Job was pleading the cauſe of the poor, this was the enſigne of his honour it cloathed him as a Robe, and crowned him as a Diadem.
This is that takes off the odium, and obloquy from Religion, and makes others ſpeak well of holineſſe, when they ſee good works, as hand-maids waiting upon this Queen.
Aphor. 4 4. Good workes are in ſome ſenſe, more excellent than Faith. In two reſpects.
1. Becauſe they are of a more noble diffuſive nature. Though faith be more needful for our ſelves, yet works are more beneficial to others. *Fidei eſt accipere Charitatis diſtribuere. Auſtin.Faith is a receptive grace, it is all for ſelfintereſt, it moves within its own ſphere; workes are for the good of others. And it is a more bleſsed thing to give, than to receive.
2. Good works are more viſible and conſpicuous than faith. Faith is a more occult grace. It may lie hid in the heart and not be ſeen, but when works are joyned with it, now it ſhines forth in its native beautie; Though a garden be never ſo deck'd with flowers, yet they are not ſeen till the light come: So the heart of a Chriſtian may be enrich'd with Faith, but it is like a flower in the night, it is not ſeen till works come; when this light ſhines before men, then faith appears in its orient Colours.
Uſe. 2 Reproof.Vſe 2. Reproofe. If this be the effigies of a good man, he is of a charitable diſpoſition, then it doth ſharply reprove thoſe that are far from this temper, who are all for gathering, but nothing for diſpeirſing. *Mancipati pecuniis. Sen.They move onelyonly within the Circle of their own intereſt; but do not indulge the neceſſities of others. They have a flouriſhing eſtate, but like him in the Goſpel, they have a withered hand and cannot ſtretch it out to good uſes. They have all quoad foreign not quoad foreign. Theſe are like the churl Nabal, 1 Sam. 25. 11. ſhall I take my bread and my water and give it unto men whom I know not whence they be. 'Twas ſaid of the Emperour Pertinax, he had *Auguſtum imperium, anguſtum animum.a large Empire, but a narrow ſcanty heart.
There was a Temple at Athens, which was called the Temple of mercy, it was dedicated to charitable uſes, and it was the greateſt reproach to upbraid one with this, that he had never been in the Temple of mercy; 'Tis the greateſt diſgrace to a Chriſtian to be unmercifull; covetous men while they enrich themſelves, they debaſe themſelves, ſetting up a Monopoly, and committing Idolatry with Mammon; Thus making themſelves lower than their Angels, as God made them lower than his Angels. In the time of Peſtilence it is ſad to have your houſes ſhut up, but it is worſe to have your hearts ſhut up; Covetous perſons are like the Leviathan, Job. 41. 24. Their hearts are firm as a ſtone. You may as well extract oyle out of a flint, as the golden Oyle of Charity out of their flinty hearts. The Philiſopher ſaith, that the coldneſſe of the heart is a preſage of death. *Corde infi igidato moritur animal.when mens affections to works of mercy are frozen, This coldneſſe at heart is ominous, and doth ſadly portend that they are dead in ſinne. We read in the Law that the Shelfiſh was accounted unclean. This might probably be one reaſon, becauſe the meat of it was encloſed in the ſhell, and it was hard to come by: They are to be reckoned among the unclean, who encloſe all their eſtate within the ſhell of their own Cabinet, and will not let others be the better for it. How many have loſt their ſouls by being ſo ſaving.
There are ſome who perhaps will give the poore good words, and that is all. *foreign. Ignat.Jam. 2. 15. If a brother, or ſiſter be naked and deſtitute of food, and one of you ſay to them, depart in peace, be ye warmed and filled, notwithſtanding you give them not thoſe things which are needfull, what doth it profit? Good words are but a cold kind of Charity; *Veritas fundatur in aliquo eſſe.the poore cannot live as the Camelion upon this aire. Let your words be as ſmooth as oyle, they will not heale the wounded, let them drop as the honycomb, they will not feed the hungry, 1 Cor 13. 1. Though I ſpeak with the tongue of Angels and have not charity, I am but as a Tinckling Symball. 'Tis better to be charitable as a Saint, than eloquent as an Angel. Such as are cruel to the poor, let me tell you, you unchriſtian your ſelves. Unmercifulneſſe is the ſinne of the Heathen, Rom. 1. 31. while you put off the bowels of charitie, you put off the badge of Chriſtianitie. St. James ſpeaks a ſad word, Jam. 2. 13. for he ſhall have judgement without mercy, that ſhewed no mercy. Dives denied Lazarus a crumb of bread, and Dives was denied a drop of water; at the laſt day, behold the ſinners indightment, Mat. 25. 42. I was an hungred and ye gave me no meat, I was thirſty and ye gave me no drink. Chriſt doth not ſay ye took away my meat, but ye gave me none, ye did not feed my members, Then followes the ſentence, ite maledicti, Depart from me ye curſed: When Chriſts poor come to your doores, and you bid them depart from you, the time may come when you ſhall knock at heaven Gate, and Chriſt will ſay, go from my doore, depart from me ye curſed.
In ſhort, Covetouſneſſe is a fooliſh ſinne, God gave the Rich man in the Goſpel that appellation, foreign. Thou fool, Luke 12. 20. The Covetous man doth not enjoy what he doth poſſeſſe; He imbitters his own life, he diſcruciates himſelf with care, either how to get or how to encreaſe, or how to ſecure an eſtate; and what is the iſſue and reſult? often as a juſt reward of ſordid penuriouſneſſe God doth blaſt and wither him in hisforeign, &c. outward eſtate. That ſaying of Gregory Nazianzene is to be ſeriouſly weighed, God many times lets the thief take away, and the Moth conſume that which is injuriouſly and uncharitably with-held from the poore.
Before I leave this uſe, I am ſorry that any who go for honeſt men, ſhould be brought into the indightment; I mean that any Profeſsors, ſhould be impeached as guilty of this ſinne of covetouſneſſe and unmercifulneſſe; Sure I am Gods Elect put on bowels, Coloſs. 3. 12. I tell you theſe devout Miſers are the reproach of Chriſtianity, they are wens and ſpots in the face of Religion. Truly, I know not well what to make of them, I remember Aelian in his Hiſtory reports that in India there is a Griffin having foure feet and wings, his bill like the Eagles, 'Tis hard whether to rank him among the beaſts, or the fowle. So I may ſay of Penurious Votaries, they have the wings of profeſſion by which they ſeem to fly to heaven, but the feet of beaſts, walking on the earth, and even licking the duſt, 'Tis hard where to rank theſe, whether among the godly, or the wicked. Oh take heed, that ſeeing your Religion will not deſtroy your Covetouſneſſe, at laſt your Covetouſneſſe doth not deſtroy your Religion. The Fabuliſt tells us a ſtory of the Hedg-hog, that came to the Cony-burroughs in ſtormy weather, and deſired harbour, promiſing that he would be a quiet ghueſt, but when once he had gotten entertainment, he ſet up his prickles, and did never leave till he had thruſt the poore conies out of their burroughs: So covetouſneſſe, though it hath many faire pleas to inſinuate and wind it ſelf into the heart, yet aſſoon as you have let it in, this thorne will never leave pricking till it hath choaked all good beginnings, and thruſt all Religion out of your hearts.
Uſe 3 Exhort.Uſe 3. I proceed next to the exhortation, to beſeech you all who heare me this day, to put on bowels of mercies; be ready to indulge the miſeries and neceſſities of others; St. Ambroſe calls charitie the ſumme of Chriſtianity, and the Apoſtle makes it the verie definition of Religion, Jam. 1. ult. Pure Religion and undefiled before God and the Father, is this, to viſit the fatherleſse and the widows in their affliction. The poor are tanquam in ſepulchro, as it were in the grave, the comfort of their life is buried, O help with your merciful hands, to raiſe them out of the Sepulchre. God ſendeth his ſprings into the vallies, Pſal. 104. 10. let the ſprings of your charitie run among the vallies of poverty. Your ſweeteſt, and moſt benigne influences ſhould fall upon the lower grounds; what is all your ſeeming devotion without bountie and mercifulneſſe? I have known many (ſaith Baſil) praie and faſt, but relieve not ſuch as are in diſtreſſe; they are for a zeale that puts them to no charges; *foreign Baſil.what are they the better (ſaith he) for all their ſeeming vertue? We read the incenſe was to be laid upon the fire. Lev. 16. 13. The flame of devotion muſt be perfum'd with the incenſe of Charitie. Aaron was to have a bell and a Pomgranate. The Pomgranate (as ſome of the learned obſerve) was a Symbol of good works. They want the Pomgranate (ſaith Gregory Nazianzene) who have no good works. The wiſe men did not onlie bow the knee to Chriſt, but preſent him with gold mirrh and Frankincenſe Mat. 2. 11. Pretences of zeal are inſufficient; we muſt not onelyonly worſhip Chriſt, but beſtow ſomething upon his members, this is to preſent Chriſt with gold and frankincenſe. Iſaac would not bleſſe Jacob by the voice, but he feels and handles him, and ſuppoſing them to be Eſaus hands, he bleſſed him. God will not bleſſe you by your voice, your loud praiers, your devout diſcourſes, but if he feel Eſaus hands, if your hands have wrought good works, then he will bleſſe you.*Si de…it charitas fruſtra habentur caetera. Aug.
Let me exhort you therefore to deeds of merciemercy, let your fingers drop with the mirrh of liberality. Sow your golden ſeed; in this ſenſe it is lawful to put out your monie to uſe, when you lay it out for good uſes. Remember that excellent ſaying of St. Auſtin, give thoſe things to the poor which you cannot keep, that you may receive thoſe things which you cannot loſe.*Da quod non potes retinere, ut recipias quod non potes amittere.
There are many occaſions of exerciſing your pious charitie. Pauper ubique jacet—heare the Orphans cry, pity the Widows tears. Some there are who want employment, it would do well to ſet their wheele a going; others who are paſt employment be as eyes to the blind, and feet to the lame: Some whole families are ſinking, if your merciful hands do not help to ſhore them up.
I cannot be unmindful of the Univerſities, which are eccleſiae plantaria, (as Chemnitius calls them,) the nurceries of the Church. They may be compared to that Perſian Tree Theophraſtus ſpeaks of, which doth bud, bloſſome, and beare ripe fruit at the ſame time; Oh let theſe plants be watered with your ſilver drops, caſt not ſalt, but gold, into theſe ſprings, that from thence may flow forth many Celeſtial ſtreames, both of learning and piety, to refreſh THIS CITY of our God.
Before I come to preſſe you with arguments to liberalitie and munificence, there are three objections lie in the way, which I ſhall endeavour to remove.
Object 1 1 We may give, and ſo in time our ſelves come to want?
Anſw. Anſw. Let Baſil. anſwer this. Wells (ſaith he) which have their water drawn, ſpring ever more freely. *foreign Baſil.Prov. 11. 25. the Liberal ſoul ſhall be made fat. Luther ſpeaks of a Monaſtery in Auſtria which was very rich while it gave annually to the poore, but when it left off giving, the Monaſtery began to decay. There is nothing loſt by doing our dutie; an eſtate may be imparted, yet not impaired. The flowers yield honie to the Bee, yet hurt not their own fruit. When the candle of proſperitie ſhines upon us, we may light our neighbour that is in the darke, and have never the leſſe light our ſelves; whatever is disburſed to pious uſes, God doth bring it in ſome other way; as the loaves in breaking multiplied, or as the widows oile encreaſed by pouring out, 1 Kings 17. 16.1 King. 17. 16.
Object. 2 2. Objection. I cannot do ſo much as others? erect Churches, build Hoſpitalls, augment Libraries, maintain Scholars at the Univerſitie?
Anſw. Anſw. If you cannot do ſo much, yet do ſomething. Let there be quantitas virtutis, though there be not quantitas molis. The Widows two mites caſt into the treaſury, were accepted, *Non. foreign ſed foreign. Heinſius.Luke 21. God (as Chryſoſtom obſerves) look'd not at the ſmallneſſe of her guift, but the largeneſſe of her heart: in the Law he that could not bring a Lamb for an offering, if he brought but two Turtle Doves it ſufficed. We read Exod. 35. The people brought gold and ſilver and Gaots haire to the building of the Tabernacle. On which place (ſaith Origen.) I deſire Lord, to bring ſomething to the building of thy Temple, if not Gold to make the mercyſeat on; if not ſilk to make the Curtaines on, yet a little Goats haire, that I may not be found in the number of thoſe that have brought nothing to thy Temple.
Object. 3 3. Objection. But I have not any thing to beſtow upon the neceſſities of others.
Anſw. 1 Anſw. 1. Haſt thou to beſtow upon thy luſts? haſt thou money to feed thy pride, thy Epicuriſme, and haſt thou nothing to releeve the poor members of Chriſt?
2. Anſw. Admit this excuſe to be real, that you have not ſuch an eſtate, yet you may do ſomething wherein you may expreſſe your mercy to the poor; you may Sympathize with them, pray for them, ſpeak a word of comfort to them, Iſa. 40. 2. ſpeak ye comfortably to Hieruſalem. If you can give them no gold, you may ſpeak a word in ſeaſon which may be as apples of gold in pictures of ſilver; nay more, you may be helpful to the poore, by ſtirring up others who have eſtates to relieve them; as it is with the winde, if a man be hungry, the winde will not fill him, but it can blow the failes of the Mill, and make it grinde Corne for the uſe of man: So though thou haſt not an eſtate thy ſelf, to help him who is in want, yet thou mayeſt ſtirre up others to help him; thou mayeſt blow the ſails of their affections, cauſing them to ſhew mercy, and ſo mayeſt help thy brother by a proxy.
Having anſwered theſe Objections, let me purſue the Exhortation to mercy and liberality. I ſhall lay down ſeveral Arguments, which I deſire you to weigh in the ballance of Reaſon, and Conſcience.
Arg. 1 Argument 1. To be diffuſively good, is the great end of our Creation, Epheſ. 2. 10. Created in Chriſt Jeſus to good workes. Every Creature anſwers the end of its Creation. The Star ſhines, the Bird ſings, the Plant beares, the end of life is ſervice. *foreign Ignatius.He that doth not anſwer his end in reſpect of uſefulneſſe, cannot enjoy his end in reſpect of happineſſe. Many ſaith Seneca have been long in the world, but have not lived, they have done no good. Telluris inutile pondus.—An unuſeful perſon ſerves for nothing but to cumber the ground, and becauſe he is barren of figs, he ſhall be fruitful in Curſes.*Heb. 6. 8.
Argu. 2 Argument 2. By this we reſemble God, who is a God of mercy. *foreign. Macar.He is ſaid to delight in mercy, Micah 7. 18. His mercies are over all his works, Pſal. 145. 9. He requites good for evil. Like the clouds, which receive ill vapours from us, but returne them to us again in ſweet ſhowres. There is not a creature lives, but taſts of the mercies of God; every Bird ſaith Ambroſe doth in its kind ſing hymnes of praiſe to God for his bounty; but men and Angels in a more peculiar manner taſte the cream and quinteſſence of Gods mercies.
1. What temporal mercies have you received? Every time you draw your breath, you ſuck in mercy; every bit of bread you eat the hand of mercy carves it to you; you never drink but in a golden Cup of mercy.
2. What ſpiritual mercies hath God inveſted ſome of you with? Pardoning, Adopting, Saving mercy. The Picture of Gods mercy can never be drawen to the full; you cannot take the breadth of his mercy, for it is infinite, nor the height of it, for it reacheth above the clouds, nor the length of it, for it is from everlaſting to everlaſting, Pſalme 103. 17. The works of mercy are the glory of the Godhead. Moſes prayes, Lord ſhew me thy glory, Exod. 33. 18. ſaith God, I will make all my goodneſse to paſse before thee, Ver. 19. God doth account himſelf moſt glorious in the ſhining robes of his mercy. Now by workes of mercy, we reſemble the God of mercy. We are bid to draw our lines according to this Copy. Luke 6. 36. Be you merciful, foreign, as your Father alſo is merciful.
Argu. 3 3. Argument. Almes are a ſacrifice, Heb. 13. 16. Todo good, and to communicate, forget not, for with ſuch ſacrifices God is well pleaſed. foreign When you are diſtributing to the poor, 'tis as if you were praying, as if you were worſhipping God. There are two ſorts of ſacrifices, expiatory, the ſacrifice of Chriſts blood, and gratulatory, the ſacrifice of Almes. This ſaith holy Greenham, is more acceptable to God than any other ſacrifice, Acts 10. 4. The Angel ſaid to Cornelius, thy Almes are come up for a memorial before God. The backs of the poor are the Altar on which this ſacrifice is to be offered up.
Arg. 4 Argument 4. We our ſelves live upon Almes. Other Creatures do liberally contribute to our neceſſities. The Sun hath not its light for it ſelf, but for us. It doth enrich us with its golden beames, the earth brings us a fruitful crop, and to ſhew how joyful a mother ſhe is in bringing forth, the Pſalmiſt ſaith, the Valleyes are covered with Corne, they ſhout for joy, they alſo ſing, Pſalme 65. 13. One creature gives us wooll, another oyle, another ſilk. We are fain to go a begging to the Creation. Shall every Creature be for the good of man, and man onelyonly be for himſelf.
Arg. 5 Argument 5. We are to extend our liberality by vertue of a memberſhip. Iſaiah 58. 7. That thou hide not thy ſelf from thy own fleſh. The poor are ex eodem luto, Pars eſt propter totum.they are fellow-members of the ſame body. The members do by a Law of equity and ſympathy contribute one to another; the eye conveyes light to the body, the heart blood, the head ſpirits. That is a dead member in the body which doth not communicate to the reſt. Thus it is alſo in the body politick; let no man think it is too far below him to minde the wants and neceſſities of others; it is pity but that hand ſhould be cut off, which diſdaines to pluck a thorne out of the foot. It is ſpoken in the honour of that Renowned Princeſſe, the Empereſſe of Theodoſius the great, that ſhe did her ſelf viſit the ſick, and prepare relief for them with her own imperial hands.
Arg. 6 Argument 6. We are not Lords of an eſtate, but Stewards; and how ſoon may we hear that word, redde rationem, Give an account of thy ſtewardſhip, for thou mayeſt be no longer Steward, Luk. 16. 2. An eſtate is a talent to trade with, 'tis as dangerous to hide our talent, *Defoſſoauro incubare dicitur qui pecuniam inu…ilem detinet. Grotius.as to ſpend it, Mat. 25. 25, 30. If the covetous man keeps his gold too long, it will begin to ruſt, and the ruſt of it will witneſſe againſt him.*Jam. 5. 3.
Arg. 7 Argument 7. The examples of others who have been famous, and renown'd for acts of Charity.
1. Our Lord Chriſt, a great example of Charity. He was not more full of merit than bounty. Trajan the Emperour did rend off a piece of his own robe to wrap his ſouldiers wounds. Chriſt did more, he made a medicine of his body and blood to heale us, Iſaiah 53. 5. By his ſtripes ye are healed. Here was a pattern of Charity without a parallel.*foreign Greg. Nyſſen.
2. The Jewes are noted in this kind. 'Tis a rabbinical obſervation, that thoſe who live devoutly among the Jewes, diſtribute a tenth part of their eſtate among the poor; and they give ſo freely (ſaith Philo the Jew) as if by giving, they hoped to receive ſome great gratuity; now if the Jewes are ſo devoted to workes of mercy, who live without Prieſt, without Temple, without Meſſiah; ſhall not we much more who profeſſe our faith in the bleſſed Meſſiah?
3. Let me tell you of Heathens; I have read of Titus Veſpaſian, he was ſo inured to works of mercy, that remembring he had given nothing that day, cried out diem perdidi, I have loſt a day. 'Tis reported of ſome of the Turkes that they have ſervants whom they employ on purpoſe to enquire what poor they have, and they ſend relief to them; and the Turkes have a ſaying, in their Alcoran, that if men knew what a bleſſed thing it were to diſtribute Almes, rather than ſpare, they would give ſome of their own fleſh to relieve the poor; and ſhall not a Chriſtians Creed be better than a Turkes Alcoran.
But (Right Honourable and Beloved,) we are not left this day without witneſſe. I deſire to ſpeak it to the glory of God, and the Renown of this City, there hath been both in the dayes of our worthy Progenitors, and is ſtill to this day among many of you, a ſpirit of ſympathy and compaſſion.
Regia crede mihi res eſt ſuccurrere lapſis.
When poor indigent creatures have been as Moſes, laid in the Ark of bulruſhes ready to ſink in the waters of affliction, you have been temporal ſaviours to them, and have drawn them out of the waters with a golden cord. When they have been ready to make their own grave, vou have built them Hoſpitals. The milk of your Charity hath nurſed them up, and while they have ſate under your vines, they have eat the ſweet grape; we reade that they ſhewed Peter the garments and coates which Dorcas made, Acts 9. 39. And may we not this day behold the COATS which have been made to cloath the indigent. Go on ſtill to do worthily in Ephrata, and by theſe your acts of munificence to blazen your Coat of Armes, and eternize your fame.
Argu. 8 I ſhall uſe but one Argument more to perſwade to Charity, and that is, the reward which followes Almes-deeds. Giving of Almes is a glorious work, and let me tell you, 'tis no unfruitful work. *foreign. Theodoret.They that ſow mercy, ſhall reap mercy. Whatſoever is disburſed to the poor, is given to Chriſt. Mat. 25. 40. Inaſmuch as you have done it to one of the leaſt of theſe my brethren, ye have done it unto me. The poor mans hand is Chriſts Treaſury, and there is nothing loſt which is put there.*Manus pauperis eſt Chriſti gazophylacium. Chryſologus.
There is a reward. 1. In this life. The Charitable man is crown'd with a bleſſing. He is bleſſed.
1. In his perſon, Pſal. 41. 1. Bleſsed is he that conſiders the poor. God caſts a favourable aſpect upon him.
2. Bleſſed in his name. So it is in the Text, his horn ſhall be exalted with honour; and Pſalme 112. 6. He ſhall be had in everlaſting laſting remembrance, his name ſhall be gloriouſly enbalm'd.
3. Bleſſed in his eſtate. Omni rerum copia affluet, Prov. 11. 25. The liberal ſoul ſhall be made fat. He ſhall not onelyonly have the veniſon, but the bleſſing.
4. Bleſſed in his poſterity, Pſal. 37. 26. He is ever merciful and lendeth, his ſeed is bleſsed. He ſhall not onelyonly leave an eſtate behinde, but a bleſſing behinde to his children; and God will ſee that the Entail ſhall not be cut off.
5. Bleſſed in his negotiations, Deut. 15. 10. For this thing the Lord thy God ſhall bleſse thee in all thy works, and in all that thou putteſt thine hand unto. The Charitable man ſhall be bleſſed in his building, planting, journying; whatever he is about, a bleſſing ſhall empty it ſelfe upon him. Quicquid calcaverit roſa fiet.—He ſhall be a proſperous man. The honey-combe of a bleſſing ſhall be ſtill dropping upon him.
6. Bleſſed with long life, Pſal. 41. 2. The Lord will preſerve him and keep him alive. *Reſtituet eum Deus, qui antea morti vicinu▪ & longiore vita donabit. Moller.He hath help'd to keep others alive, and God will keep him alive; Is there any thing then loſt by Charity? It ſpinnes out the ſilver thread of life. Many are taken away the ſooner for their unmercifulneſſe; becauſe their hearts are ſtreightned, their lives are ſhortned.
2. The great reward is in the life to come. Ariſtotle joynes theſe two together, foreign andAriſtot. Rhet. foreign, liberality and utility. God will reward the merciful man, though not for his workes, yet according to his works, Revel. 20. 12. I ſaw the dead, ſmall and great ſtand before God, and the bookes were opened, and the dead were judged out of thoſe things which were written in the books according to their workes. As God hath a bottle to put your teares in, ſo he hath a book to write your Almes in. As God will put a vail over his peoples ſinnes, ſo he will ſet a Crown upon their workes. The way to lay up, is to lay out. Other parts of your eſtate you leave behinde, *Eccleſ. 2. 18, 19.but that which is given▪ to Chriſts poor is hoarded up in heaven! That is a bleſſed kinde of giving, which though it makes the purſe lighter, it makes the Crown heavier.
Whatever Almes you diſtribute, 1. You ſhall have good ſecurity, Prov. 19. 17. He that gives to the poor, lends to the Lord, and Eccleſ. 11. 1.that which he hath given will he pay him again. *Luk. 6. 38There is Gods counter-band to ſave you harmleſſe, which is better ſecurity than any publick faith; yet here is our Unbelief and Atheiſme, we will not take Gods Bond; we commonly put our deeds of mercy among our deſperate debts.
2. You ſhall be paid with over-plus. For a wedge of gold, which you have parted with, you ſhall have a weight of glory. For a Cup of cold water, you ſhall have Rivers of pleaſure, which runne at Gods right hand for evermore. The Intereſt comes to infinitely more than the Principal. Pliny writes of a Countrey in Affrica, where the people for every buſhel of ſeed they ſow, receive an hundred and fifty fold encreaſe. For every penny you drop into Chriſts Treaſury, you ſhall receive above a thouſand fold encreaſe. Your after-crop of glory will be ſo great, that though you are ſtill reaping, you will never be able to inne the whole harveſt. Let this perſwade rich men to honour the Lord with their ſubſtance.
Before I conclude, let me lay down ſome rules briefly concerning your Charity, that it may be the ſacrifice of a ſweet-ſmelling ſavour to God.
Rule 1 1. Your Charity muſt be free. Deut. 15. 10. Thou ſhalt give, and thy heart ſhall not be grieved, &c. that is, thou ſhalt not be troubled at parting with thy money; he that gives grievingly, gives grudgingly. Charity muſt flow like ſpring water. *Non quaeritur quantum ſed quo animo detur. Ambr.The heart muſt be the ſpring, the hand the pipe, the poor the ciſtern. God loves a chearful giver; be not like the Crab, which hath all the verjuyce ſqueez'd and preſſed out. You muſt not give to the poor, as if you were delivering your purſe on the high-way. Charity without Alacrity, is rather a fine, than an offering; 'tis rather doing of pennance, than giving of Almes. Charity muſt be like the myrrhe which drops from the Tree without cutting, or forcing.*Beneficium eſt magis affectu quam effectu. Seneca.
Rule. 2 2. We muſt give that which is our own; Iſaiah 58. 7. To deal thy bread to the hungry. It muſt be de tuo pane. The word for almes in the Syriack, ſignifies juſtice; to ſhew that Almes muſt be of that which is juſtly gotten. The Scripture puts them together, Micah 6. 8. To do juſtice, to love mercy, we muſt not make ex rapina holocauſtum, a ſacrifice of ſacriledge. Qui male parta diſpergit, injuſtitia ejus manet in ſaeculum. Muſculus.Iſaiah 61. 8. For I the Lord love judgment, I hate robbery for burnt-offering. He that ſhall build an Hoſpital with goods ill-gotten, diſplayes the Enſigne of his Pride, and ſets up the Monument of his ſhame.
Rule. 3 3. Do all in Chriſt and for Chriſt.
1. Do all in Chriſt. Labour that your perſons may be in Chriſt.—We are accepted in him. Epheſians 1. 6. Origen, Chryſoſtome, and Peter Martyr affirme that the beſt workes not ſpringing from a root of faith are loſt.
The Pelagians thought to have poſed Auſtin with that queſtion, whether it was ſinne in the HeathenNon perſeipſum, factum propeccato habetur, &c. to clothe the naked. Auſtin anſwered rightly, the doing of good is not in it ſelf ſimply evil, but proceeding of infidelity, it becomes evil. *Mat. 7. 18 Heb. 11. 6.Titus 1. 15. To them that are unbelieving, is nothing pure. That fruit is moſt ſweet and genine which is brought forth in the Vine; John 15. 4. Out of Chriſt all our Almes-deeds are but the fruit of the Wild-Olive. *Faciunt gentes ea quae legis ſunt ethicè non Evangelicè, bona opera agunt, ſed non bene. Macovii. loc. com.They are not good workes, but dead works.
2. Do all for Chriſt. viz. For his ſake, that you may teſtifie your love to him; love mellowes and ripens our Almes-deeds; it makes them a precious perfume to God. *foreign. Cyril.As Mary did out of love bring her oyntments and ſweet ſpices to anoint Chriſts dead body: ſo out of love to Chriſt, bring your oyntments, and anoint his living body, his Saints and Members.
Rule 4 Works of mercy are to be done in humility. Away with oſtentation; the Worme breeds in the faireſt fruit, the Moth in the fineſt Cloth. Pride will be creepint into our beſt things; beware of this dead fly in the Box of ointment. When Moſes face did ſhine, he put a vaile over it; ſo while your light ſhines before men, and they ſee your good workes, cover your ſelves with the vaile of humility. As the ſilk-worme, while ſhe weaves her curious works, hides her ſelf within the ſilke, and is not ſeen: ſo we ſhould hide our ſelves from Pride and Vainglory.
'Twas the ſinne of the Phariſees while they were diſtributing Almes, *Nec illa perfecta eſt liberalitas ſi jactantiae cauſa largiaris. Ambroſe.they did buccina canere, blow the Trumpet, Mat. 6. 2. They did not give their Almes, but ſell them for applauſe. A proud man caſts his bread upon the waters, as the Fiſherman caſts his angle upon the waters; he angles for vain glory. I have read of one Coſmus Medices, a Rich Citizen of Florence, that he confeſſed to a near friend of his, he built ſo many magnificent Structures, and ſpent ſo mu…h on Scholars and Libraries, not for any love to Learning, but to raiſe up to himſelfe, the Trophyes of Fame and Renown.Burt. Melan. An humble ſoul denies himſelf, yea, even annihilates himſelf; he thinks how little it is he can do for God,*Jerem. Patriarch. Cenſur. Orient. cap. 6. and if he could do more, it were but a due debt, therefore lookes upon all his workes as if he had done nothing. *foreign &c. Macar.The Saints are brought in at the laſt day, …as diſowning their workes of Charity, Matthew 25. 37. Lord when ſaw we thee an hungred and fed thee, or thirſty and gave thee drink. A good Chriſtian doth not onelyonly empty his hand of Almes, but empties his heart of pride; while he raiſeth the poore out of the duſt, he qaies himſelfe in the duſt. *Nihi humilitat… altius. Mar▪ celly. l. 2.Workes of mercy muſt be like the Caſsia, which is a ſweet ſpice, but growes low.
Rule 5 5. Diſpoſe your Almes prudentially. *Vox pau… perum mouet prudentiam i… dandis eleemoſynis adhibendam eſſe Mollerus.'Tis ſaid of the merciful man, he orders his affairs with diſcretion. Pſalme 112. 5. There is a great deale of wiſdome in diſtinguiſhing between them that have ſinned themſelves into poverty, and who by the hand of God are brought into poverty. Diſcretion in the Diſtribution of Almes, conſiſts in two things.
1. In finding out a fit object.
2. In taking the fit ſeaſon.
1. In finding out a fit object, and that comes under a double notion. 1. Give to thoſe who are in moſt need. *Epiſcopus Conſtantinopolitanus mittens pecuniam ad Calliopum P…eſbyte…um. Nicenum quam erogaret in …a…peres, …ubet ut in …largiendo hoc unum …pecter ut indigentes alat. illos praeſertim qui mendicare eru…eſcunt.Raiſe the hedge where it is loweſt, feed the Lamp which is going out. 2. Give to thoſe who may probably be moſt ſerviceable; Though we beſtow coſt and dreſſing upon a weak plant, yet not upon a dead plant. Breed up ſuch as may help to build the houſe of Iſrael, Ruth 4. 11. That may be pillars in Church and State, not Caterpillars, making your Charity to bluſh.
2. Diſcretion in giving Almes is in taking the fit ſeaſon. Give to charitable uſes in time of health and proſperity. Diſtribute your ſilver and gold to the poor before the ſilver cord be looſed, or the golden bowle be broken, Eccleſiaſtes 12. 6. Qui cito dat bis dat. Make your hands your Executors, not as ſome who do reſerve all they give till the tearme of life is ready to expire. And truly what is then beſtowed, is not given away, but taken away by death. 'Tis not charity but neceſsity. Oh do not ſo marry your ſelves to money, that you are reſolved nothing ſhall part you but death. Be not like the Medlar which is never good till it be rotten. A Covetous man may be compared to a Chriſtmas Box, he receives money, but parts with none, till death breakes this Box in pieces, then the ſilver and gold comes tumbling out. Give in time of health; theſe are the Almes which God takes notice of, and (as Calvin ſaith) putteth into his book of accounts.
Rule. 6 6. Give thankfully. They ſhould be more thankful that give an Almes, than they that receive it. We ſhould (ſaith Nazianzene) give foreign a thank-offering to God, that we are in the number of givers, and not receivers. Bleſſe God for a willing minde. To have not only an eſtate, but an heart is matter of gratulation. Set the Crown of your thankfulneſſe, upon the head of free-grace.
FINIS.
End of the text · Thomas Watson, A Plea for Alms (1658)