The Poors Advocate, Part 2 – To the reader 2

The Poors Advocate · Part 2 – To the reader 2

p. 1THE POORES ADVOCATE. The ſecond Part.

By R. Younge, Florilegus.

Imprimatur, Thomas Gataker.

CHAP. IX.

ANd ſo much touching the neceſſity of this duty: I come now to the ſecond Part, or member: viz, the perſons of whom it is required. For I take it for granted, that what hath been ſaid will be ſufficient, to perſwade ſome to give; as being ſo neceſſary a duty: and therefore it is meet, I ſhould next preſcribe a few Rules touching it.

Viz.

Who, what, what time, and where:

How, why, what helps there are.

In which particulars, they may be pleaſed to imitate Zaccheus in his living Legacy: which was

1 Free, I give.

2 Preſent, I do give.

3 That which is worth giving, goods.

4 Juſt, my goods.

5 Large, half my goods.

6 Well, to the Poor.

How be it for the more full diſcharge, of what I promiſed in the beginning: p. 2I will follow the order therein laid down in thirteen particulars, whereof one is already diſpatcht; namely, the neceſſity of … duty. Secondly, the next is, The perſons to whom the duty of giving appertaineth: and they are all of any eſtate and degree whatſoever: when they meet with poorer then themſelves; at ſome times, and in ſome caſes.

But principally, this duty belongeth unto Rich men: Charge them (ſaith the Apoſtle) that are rich in this world: that they do good, that they be rich in good works, ready to diſtribute, willing to cōmunicate, 1 Tim. 6.17, 18. The more God hath beſtowed upon thee, the greater is thy debt of thankfulneſſe; and the greater thy due of obedience. Rich men muſt not only give a portion of their wealth to good uſes; but alſo in ſome fit proportion to their means. For the Apoſtle would have Rich men charged, to be rich in good works: even as God hath given them all things richly to enjoy, 1 Tim. 6.17, 18. None are ſo bound to be rich in good works, as thoſe that are rich in the goods of this world. For God hath given them all ſufficiency, in all things: that they may abound to every good work. The thicker and greater the clouds be, the more rain deſcends from them; and unto whomſoever much is given, of him ſhall be much required. Who were …i…ter to entertain ſtrangers? then Abraham and Lot; whoſe ſubſtance was ſo great, that they could not dwell together. And which of the Bethlehemites ſhould have been kinde and bountiful to poor Ruth? if not Boaz; a mighty man of wealth. Job in his great eſtate, had been unexcuſable: had he ſuffered the ſtranger to lodge in the ſtreet, and not opened his doors to the traveller. And it had been no ſmall ſhame for the great woman of Shunem, and for her husband: if they had not ſhewed themſelves hoſpital to Eliſha, as oft as he paſſed by. And if Gaius was ſuch a one as they ſay; a moſt wealthy Citizen of Corinth: he had good reaſon to be the hoſt of Paul, and of the whole Church: that is, to entertain uſually in his houſe, all Chriſtians reſorting to that City.

And hence it is, that the Apoſtle would have the Corinthians out of their abundance; to ſupply the wants of the faithful that were in poverty, 2 Cor. 8.14. And that Saint John ſaith, Whoſo hath this worlds goods, and ſeeth his brother hath need, and ſhutteth up the bowels of compaſſion from him; how dwelleth the love of God in him? 1 John 3.17.

CHAP. X.

BUt foraſmuch as men are rich or poor, not alone ſimply, but in relation unto others: a man is to be eſteemed rich, not only when he aboundeth with worldly wealth, but alſo when he is compared with one who is much poorer; and accordingly is to communicate of that which he hath, to the relief of thoſe who are in greater neceſſity. As for example, he who is of a mean and poor eſtate: muſt give alms when he meeteth with thoſe that are in greater need, and even thoſe that are in great need, muſt communicate ſuch as they have unto them, who are in extream p. 3neceſſity, and in danger preſently to periſh; unleſſe they have ſome help from others. Thus he that hath but a meer competencie, to ſupply the neceſſity of nature and eſtate: is to give ſomething out of it, to relieve thoſe who want neceſſaries belonging to nature: and thoſe who have only ſufficient for nature; are bound to give unto them, who are in great and preſent extremity: unleſſe the like neceſſity be imminent to them-themſelves. For the rule of juſtice and charity requiring; that we ſhould love our Neighbours as our ſelves, and do unto them as we would have them do unto us: Doth in the equity thereof require, that we prefer the life of our brethren, before our eſtate; and that we ſhould endure ſmall wants, to preſerve them from ſuffering thoſe which are great and dangerous. So that not only they who abound in riches, but even thoſe alſo who are of mean eſtate, are bound to perform this Chriſtian duty: as appears by the Prophet Elias: who required it of the poor Widow of Sarepta: and by the Apoſtle Saint Paul, who among the good works and qualities neceſſary to a widow, that would be maintained out of the Church-treaſury; requires this in expreſſe terms. If ſhe have lodged ſtrangers. And albeit he did know and acknowlege, that the Hebrews had been ſpoiled of their goods: yet nevertheleſſe he ſent them this exhortation; Be not forgetful to entertain ſtrangers, thereby ſhewing that poverty did not diſpenſe with them, or free them from the performance of this duty: but that they were ſtill as before obliged, to practiſe the ſame according to their preſent ability. The deep poverty of the Macedonians kept them not from ſending to their power, yea, and beyond their power; a liberal and rich contribution to the poor Saints at Jeruſalem. And the Baptiſt requireth, that thoſe who have two coats part with one, and that they who have meat do likewiſe. That is, if he meet with thoſe that are in extream neceſſity; theſe things being not neceſſary, to the preſerving of his own life and eſtate: he does not ſay, he who hath but one coat, muſt leave himſelf naked, and give it to him that had none before: but he that hath two, not only, be that hath five or ſix, or half a ſcore, or one out of a whole Wardrobe: but one out of two. He that hath one more then his own need requireth. And our Saviour commandeth us, to give alms of ſuch things as we have: be they more or leſs, better or worſe, Luke 11.41. And if we have nothing to ſpare out of ſuperfluity: we muſt ſell that we have, and give alms in caſes of great neceſſity: and if we have nothing to ſell, we muſt work with our own hards, that we may have to give unto him that needeth, Epheſ. 4.28.

An example hereof we have in the poor widow, which was ſo much commended by our Saviour Chriſt, for caſting into the treaſury her two mites, which was all her ſubstance, Mark 12.43. Here (as Angustine ſpeaks) was a very little money, but a great deal of charity. Likewiſe in the Apostles, who wanting ſilver and gold, gave ſuch as they had to the poor Criple; reſtoring him by miracle to the uſe of his limbs, that ſo by p. 4his labour, he might get his own living, Acts 3.6. And in our Saviour Chriſt himſelf, who though he were ſo poor, that he lived upon what others out of their love and duty miniſtred unto him, as appeareth, Luke 8.3. yet he himſelf gave alms to thoſe, who were in greater want; as we may gather, Iohn 12.6, 8. To which purpoſe, Ambroſe ſaith, That the commandement of mercy is common unto all Offices and degrees, neither is the Publican, or Souldier, the Husbandman, or Citizen, the Rich or Poor excepted: but all are to be admoniſhed, that they be ready to give unto him that needeth.

CHAP. XI.

ANd therefore let none excuſe their neglect of this religious duty; becauſe their means is ſmall: but rather let this move them the more carefully to exerciſe it: as being in reſpect of them, an act not only of charity, but alſo of Chriſtian policie: ſeeing this is the means whereby being poor, they may become richer. For there is that ſcattereth, and is the more increaſed: and there is that ſpareth more then is meet; and commeth to poverty, Proverbs 11.24. And our Saviour promiſeth, that if we give, it ſhall be given to us again; good meaſure, preſſed down, and ſhaken together, and running over, Luke 6.38. Whence it is compared to ſowing of ſeed, 2 Cor. 9.6. and to trading. Luke 19.13. Now no man will in ſeedtime excuſe himſelf for not ſowing his ſeed; becauſe he hath but a ſmall quantity to ſpare, above that which he is to ſpend for his ſuſtenance that yeer: but this maketh him the rather to caſt it in to the ground; that being multiplyed, he may have alſo enough the yeer following. There is none refuſe to trade, becauſe their ſtock is ſmall: but ſo much the more diligently they do it; that it may be increaſed. And therefore ſeeing almes giving, is our Chriſtian ſowing and trading: let not our ſmall means make us neglect it: but to practiſe it with more cheerfulneſs. And ſo much the rather, becauſe we ſhall not only reap an earthly crop; but have alſo an heavenly harveſt, which will never fail us, of which in the reaſons.

Neither let any man ſay, that this only belongeth unto thoſe who have much to give: for that their almes are ſo ſmall by reaſon of the meanneſſe of their eſtate, that they have no hope it will be reſpected: for the Lord ſaith not, Give much, but he commandeth to open the hand wide: whether it be great or little, and he meaſureth the deed by the will, and the outward act by the habit, and internal vertue: he looketh not ſo much, Quid datur, as ex quo: not to the greatneſſe of the gift, but to the quantity of the ſtore, out of which it is given, and the largeneſſe of the heart: which out of a little can ſpare ſomewhat. And therefore the affection of the giver, maketh the almes precious and eſtimable, or vile and contemptible in Gods ſight in which reſpect no mans gift, as one ſaith, is accounted ſmall; who giveth it out of a great and liberal minde: ſeeing our piety is not to be p. 5meaſured by our outward wealth, but by the inward riches which lieth hid in the heart. It is true indeed, that rich men give greater gifts, and mean men leſſe, in reſpect of the matter or thing given: but there is no difference in the fruit of the work; where there is no want in the affection of the workers. For as Ambroſe ſaith, It is the heart and minde of the giver, which maketh the gift rich or poor, and that ſets the price upon all theſe ſpiritual wares. An example whereof we have in the poor widow, who caſting into the treaſury two mites: was adjudged by our Saviour to have given the greateſt gift, becauſe ſhe had the largeſt, and moſt liberal heart; which made her to give (not like others, out of their ſuperfluity; but) even out of her penury all ſhe had: as alſo becauſe the rich giving out of their ſuperfluity; relie upon their own abundance, as ſufficient to bear them out in their bounty: whereas they who being poor, and yet give out of their penury; do in their almes-deeds (by a lively faith and affiance) depend wholly upon Gods providence and promiſes.

So that (as the Apoſtle ſpeaks) if there be firſt a willing minde: liberallty is accepted according to that a man hath, & not according to that he hath not, 2 Cor. 8.12. As what was Rebekaes hoſpitality, ſo much extolled by Chryſoſtome? but water cheerfully afforded to Abrahams ſervant, for him and for his Camels: And what doth Chriſt require of them, that can give no more to his poor ſtrangers? but a cup of cold water only: proteſting withall, that if they give but ſo much, they ſhall in no wiſe loſe their reward, Matth. 10.42. If but water, but a cup of water; but a cup of cold water be not ſlighted: as a cold entertainment of a ſtranger; but be thought enough to make a poor man bountiful, even by the beſt prizer of all things and actions: who can exempt himſelf from this duty, under pretence of diſability. Is not water a cheap proviſion? a cup of water, a ſmall quantity? and a cup of cold water ſoon made ready? Let no man therefore (ſaith Saint Hierom here, and Saint Auguſtine elſwhere) plead poverty in this caſe:

Now what greater incouragement can there be, unto them that have little, to give ſomewhat of their ſmall ſtore, to thoſe that ſtand in need? ſeeing their work is as much eſteemed, and ſhall be as richly rewarded; as thoſe who give much out of their greater ſtore. (Yea, God will be ſure to increaſe that little we have: if we are willing to give of that little:) If a poor man had a gracious promiſe, from his Prince; that if he would lay out a few pence, at his appointment; he ſhould have a reward equal with his greateſt Nobles; who have in the ſame reſpect disburſed ſummes of great value: how readily would he part with his ſmall pittance? for the aſſuring of ſuch rich hopes. Or if a Merchant out of his love and bounty; ſhould offer a precious jewel to ſale, ſetting his price not according to the ineſtimable value of the thing ſold; but according to the proportion of their ability who come to buy it, ſo that they who will give ſomewhat out of a little, ſhall aſſoon have it; as thoſe that will give much p. 6out of their rich eſtates: how would poor men crowde to come to ſuch a bargain? and with their ſpeed prevent the wealthy, in running to ſuch a market: but here is the like caſe! yea, ſo much better as heavenly jewels and rewards exceed thoſe which are earthly; and things permanent and everlaſting, excel in worth, thoſe which are mutable, and but of momentany continuance.

Which being ſo, let none exempt themſelves from giving, that have wherewithall: and in caſe they have no better, let them afford courteous affability, and loving language, together with their prayers to God: which proceeding from the heart; is (as Auguſtine affirms) enough to make a poor man hoſpital in the ſight of God; and to procure for it a bleſſed reward. Yea, let ſuch above all others, practiſe here the French Proverb at the leaſt: Have honey in thy mouth, thou that haſt not money in thy purſe. But eſpec…ally, let Rich men (for this duty or work eſpecially belongeth to the wealthier ſort) like full Ciſterns, let go the cock of their bounty, to the relieving of the thirſty: for it is charged upon them in ſpecial, ſaying to the rich, Give in charge that they be rich in good works, 1 Tim. 6.17. And ſo much touching the perſons that are to give: only I ſhould add a caution or two.

For we are not to underſtand hereby, that all may give alms that will: but they only who are qualified, and fitted for it, unto which is required, that thoſe who give have right unto the things, thus beſtowed: ſo as they may give their own, and not that which belongeth unto others: as alſo that they be left (by the poſitive laws of men, grounded upon Chriſtian equity) to their liberty, that they may diſpoſe of that which is their own; having age, judgement and diſcretion to perform this duty in ſome good manner. But for ſatisfaction herein, I refer the Reader to Maſter Downames Plea of the Poor, Chap. 11, & 12. becauſe I would not exceed. Yet let me give this hint, as the Husband ſhall do well (if he be not a Nabal) to acquaint his Wife with what he gives: ſo the Wife ſhall do well (if ſhe have a Nabal) to perſwade her Husband; in this as in all other Chriſtian duties; to draw together: that ſo joyning in the work, they may not be ſeparated in the reward. And then in caſe ſhe cannot prevail with him; to take heed of defaming him: a good wife will not lay the foundation of her own credit, in the ruines of her Husbands Honour.

CHAP. XII.

THirdly, from the parties of whom, we come to ſhew the perſons to whom this duty muſt be performed. And herein we muſt make a diſcreet election of objects for our bounty: that what we do give may be we…l beſtowed. To which end, let your liberality have no object but the Poor and Needy: otherwiſe your mindes are not rich, Iſai. 58.6, 7. Deut. 15.11. 1 John 3.17. Epheſ. 4.28. 2 Cor. 8.14. Luke 3.11. And amongſt theſe, (if our bounty cannot extend to all) we muſt chooſe out thoſe p. 7who are in greateſt neceſſity; and eſpecially ſuch as are moſt honeſt, and religious. For negligence and careleſneſſe, whereby men give they care not to whom: ſhews that it is prodigality, and contempt of their money rather then their charity towards the Poor, or their love unto God that moves them thereunto, nor is this their giving more unprofitable, then it is fooliſh. For what wiſe Husbandman, is ſo free in ſowing his ſeed, that he caſteth it indifferently into all grounds fallow and manured: yea, upon the high-way, and hard Rooks, where it is ſure to be loſt and come to nought.

It is our Saviours injunction, When thou makeſt a Dinner or a Supper; call not the rich, but the poor to thy table: that is the poor rather then the rich. But we are ſo far from obſerving this rule, that contrarily we feaſt the rich, without any regard of the poor. Yea, it is a ſhame to ſee, how moſt men (yea, almoſt every man) turn the alms t…ey ſhould give to the poor, in to feaſts for the rich: Never more at the table, but never leſſe at the door; never more ſumptuous in cloathing our ſelves, never leſſe care for others. Rich men do good turns to themſelves, as they play at Tennis; toſſing the ball to him that will toſſe it to them again; ſeldom to the poor: for they are not able to bandy it back. Pride cuts, and Riot ſhuffles, but betwixt them both, they deal the poor but a bad game. Only the rich in faith, like full ears of Corn; humble themſelves to the poor earth in charity. Riches gather many friends, but the poor is ſeperated from his neighbour, Proverbs 19.4.

In all our great feaſts, the gueſts which Chriſt ſpake for, are left out: He that is ready to fall, is as a Lamp despiſed in the opinion of the rich, Job. 12.5. But what ſaith Hierom? It is a kinde of ſacriledge, to give the goods of the poor, to ſuch as be rich enough: let the hungry bowels commend thy charity, not the paunches of thoſe that are almoſt burſten with abundance. For as Pythagoras ſaith,

Alms diſtributed unto the indigent,

Is like a medicine given to the impotent.

But to the unneedy man to make his dole:

Is like the miniſtring of plaiſters to the whole.

Wherefore, When thou makeſt a Dinner or a Supper, call not thy friends, nor thy brethren, neither thy kinsfolk, nor thy rich neighbours, leſt they alſo bid thee again, and recompence be made thee: Neither entertain merry companions, paraſites, jeſters, or tellers of news; as is uſuall at great mens tables: for this is no charity or hoſpitality, though it be commonly graced with that title; but it is good fellowſhip, or ſome ſuch like thing as learned Expoſitors aver. It was the ſaying of an ancient Philoſopher, that the riches of many great Houſe-keepers are like Figs, growing on the brim of a deep downfal: for as Crows, and not men fare the better for theſe, ſo baſe fellows, and not worthy men have the benefit of thoſe. p. 8And a late Divine writes, that entertaining of Nimrods, Eſaus, Iſhmaels, and thoſe devouring Dromedaries, their followers: is but a mock-poor, or rather the poiſon of hoſp…tality. We read that Abraham and Lot received Angels in the likeneſſe of men; a great honour of hoſpitality: but theſe rather receive Devils in the likeneſſe of men. Nor do they ſeldome prove to their entertainers, like the ſword which cuts the ſcabberd that preſerves it; or the Ivy which eats up the tree, and undermines the wall that ſupports it.

CHAP. XIII.

IT was hoſpital…ty when Abigail relieved David and his followers, with two hundred loaves, two bottles of Wine, and five Sheep ready dreſt; with other the like. When Shobi Machir, & Barzillai brought beds and baſins, & earthen v…ſſels, and divers kinds of victuals for him; and for the people that were with him, hungry and weary, and thirſty in the Wilderneſs. When Job did not eat his morſels alone, but made the fatherleſs eat thereof, and warmed the poor with the fleece of his ſheep. When the Iſraelits in their feaſts and good dayes, ſent gifts to the poor, and portions to them for whom nothing was prepared. When Martha, and others received our Saviour into their houſes; and gave him kinde entertainment. Finally, it was hoſp…tal…ty which God required of them that would keep a true religious faſt, Iſai. 58. To deal their bread to the hungry, to cover him whom they ſaw naked, and not to hide themſelves from their own fleſh: and unto which Chriſt exhorted his Hoaſt, Luke 14.12, 13, 14. When thou makeſt a feaſt, call the poor, the maimed, the lame, and the blinde: and thou ſhalt be recompenſed at the reſurrection of the juſt. So that if we would be bleſſed in our bounty, the poor muſt be the object of it; For they, (and not thoſe before ſpoken of) are the ground, in which the ſeed of beneficence muſt be ſown, if ever we mean to reap an harveſt of happineſſe. They are the bankers, to whom we muſt deliver Gods talents; if we would have them increaſe in our Maſters eſtimate; and ſo receive the gracious reward of our faithful ſervice. Finally, theſe are Gods Factors, unto whom if we deliver our goods; the Lord himſelf will acknowledge the debt, and will ſurely pay us with great advantage.

Whereas they, the ſtreams of whoſe bounty do run another way; may well impair by their expences their preſent means; but they cannot thereby increaſe their future hopes: they may perhaps among men, have the praiſe of their munificence and liberality; but they ſhall not by God, be approved for their coſt: nor when they give up their account, be bleſſed in their bounty.

Or in caſe thou do'ſt keep ſome dayes of feaſting and joy, for thy friends and rich neighbours, as the Jews did, Eſther 9. As God gives us leave and liberty, according to the places and times where…n we live; and according to our eſtate and calling, to make ſuch feaſts of civility and gratitude, p. 9of peace and reconciliation, of friendſhip and acquaintance; as Abraham made, the ſame day that Iſaac was weaned: As Iſaac made to Abimdech and his followers; A… Laban made at the Marriage of his Daughter; As Samſon made at his Wedding; As the ſons of Job made one to another, and their ſiſters. And as Saint Ambroſe now and then, to the Governours and Conſuls of Millain. But always with this proviſo, that we be not diſabled by them, from being bountiful to the poor and needy; be ſure to obſerve two things. Firſt, exceed not like Nabal, who being but a private man, made a feaſt like a King. But rather imitate Socrates, who when he had bid many Rich men to Dinner (his wife Xantippe being aſhamed of the ſmall and mean preparation that he had made) ſaid; Be content wife, for if our gueſts be ſober and vertuous men, they will not diſlike this cheer: and again, if they be riotous and intemperate, we are ſure they ſhall not ſurfet.

Secondly, in caſe thou makeſt a feaſt, as the ſaid Jews did; be ſure thou forget not to do as they did, let the poor have part with thee, Eſther 9.22. whom if we remember effectually, and to ſome purpoſe at ſuch times: then all theſe Feaſts ſhall be clean unto us: as Saint Auguſtine diſcourſeth in his ſecond Sermon, de Tempore. It was a good Law the Romanes had, That no man ſhould preſume to make a publick Feaſt: except before, he had provided for all the poor in his Quarters, as Patritius reports.

CHAP. XIV.

BUt of Poor there are two ſorts; Gods poor, and the Devils: impotent poor, and impudent poor: The poor upon whom we ſhould exerciſe our beneficence, is the honeſt labourer, and the poor houſholder; who either through the greatneſſe of their charge, or badneſs of their trade; croſſes, loſſes, ſickneſs, ſuretiſhip, or other caſualties; being brought behinde hand, are not able in the ſweat of their face to earn their bread: or the blinde and maimed, the aged and decrepit, the weak widows, or young orphans: which are either paſt their labour, or not come unto it: theſe are principal objects of bounty, and he that is godly and diſcreet; will rather give to thoſe that work and beg not, then to thoſe that beg and work not: For according to the Apoſtles rule, They that will not labour muſt not …at: but rather the law is duly and with ſeverity to be executed; which though it may ſeem ſharp, yet it is full of mercy to the honeſt poor, who might be more liberally relieved, if theſe idle devourers did not eat up their portion, and would above all be merciful to thoſe miſcreants; if by wholeſome ſeverity, they might be reclaimed from their wickedneſſe; ſeeing hereby they ſhould be pulled out o… the jaws of the Devil, and preſerved from falling into fearful condemnation. To which purpoſe Auguſtine ſaith, It is better to love with ſeverity, then to deceive under ſhew of lenity: and to with-hold bread fro… p. 10the hungry, if being ſure of his victuals he neglect juſtice; then by giving unto him, to make him reſt ſecurely in his unrighteouſneſſe. The ſluggard that will not labo…ur in Summmer; Solomon ſaith, ſhall begin Winter, and have nothing. Nor is every lewd lazel of the canting Common-wealth, a fit altar whereon we may offer the ſacrifice of our alms-deeds: but ſuch as are ſo through neceſſity, and not of choice. For there are many ſturdy beggars, and vagrant Rogues; the blemiſh of our Government, and a burthen to the Common-wealth: which kinde of poor, are not to be maintain'd in their wicked courſes: For to feed them is to fat vermine, to feed Mice and Rats, and Polecats; yea, it is to feed vice it ſelf, to whom they make themſelves ſervants, and therefore moſt wiſely and equally do our Laws puniſh with a mulct; thoſe that do relieve ſuch Vagrants: for theſe are not the poor, but the wo…ſt robbers of the poor; we may rank them with Ʋſurers, Incloſers, Ingroſſers, and oppreſſing Land-lords: For this is the reaſon why the poor indeed do want it; becauſe theſe connterfeits do ſnatch it. Men that labour hard, often lack bread for their families: while theſe that refuſe all work, are full.

As work they will not, he that before he gives them relief ſets them to labour; ſhall never after finde them at his door: Such beggars are thieves and robbers; becauſe they ſteal their labour from the Church and Common-wealth, which is as profitable as land or treaſure; and take the meat out of their mouthes which are the true poor. Among theſe beggars, I martial the riotous ſpend-all, as well as the lazie get-nothing.

Affected poverty is odious, that which is of Gods making juſtly, challengeth our relief, a poverty of our own making deſerves no pity. He that ſuſteins the lewd, maintains and feeds not his body but his luſt. Now conſidering Gods Law, that every man ſhould eat his own bread, and that he who will not labour, ſhould not eat; and that our indulgence is the nurſe of their idleneſs; (who though they be idle Drones that feed upon the common ſpoil; get m…re by lying ſtill in a corner, then an honeſt poor man doth by his labour) we make their ſin our own by maintaining them. And they that look for a reward of their charity towards them: ſhall be anſwered with, Who required this at your hands?

Beſides, they come to pilfer, not to beg; and only then beg, when they cannot pilfer. Again, theſe are Rogues bred, the greateſt part whereof are an uncircumciſed generation; unbaptized, out of the Church, and ſo conſequently without God in the world: they have nothing in propriety, but their licentious life and lawleſs condition: they have no known father or mother, wife or children; but a promiſcuous generation, who are all a kin; and yet know no kindred; nor houſe, nor home: no law but their ſenſual lusts, or ſome wicked orders of their own making, fit to maintain them in their inordinate courſes. Men without Religion, Order, Ordinances, p. 11Faith, Hope, &c. Or if baptized, ſcarce any of them ever come to know what Chriſtianity means: the Church & they are everlaſting ſtrangers; only they wait without when the Sermon is done. Yea, they be generally given to horrible uncleanneſs, they have not particular wives, neither do they range themſelves into Families: but conſort together as beaſts. Or if they do marry, it is without a Miniſter or Magiſtrate: and ſo divorce themſelves without a Canoniſt, they need no Eccleſiaſtical cenſures, they excommunicate themſelves from all Aſſemblies, &c. I ſpeak not to harden your hearts, but to rectifie your hands.

CHAP. XV.

TRue, we muſt ſee none periſh for want either of food, or raiment. Job 31.19. Saint Peter, would have the believing Jews, to honour all men: and Saint Paul commands the Galathians, to do good unto all men: and commends the Corinthians, for their liberal diſt…bution not only to the Saints, but alſo to all men: and prayeth for the Th…ſſal… nians, that the Lord would make them to increaſe and abound in love, one towards another, and towards all men. And therefore as God cauſeth his Sun to ſhine, and his rain to fall; even upon Rebels and Rep…obat…s: ſo we muſt do good unto all men, even thoſe that are unworthy, if in extream neceſſity. And we ſhall ſin no leſs in not giving, then they ſhall do in their unworthy receiving: for as they commit a kinde of ſacriledge, in diverting our bounty from thoſe who are truly poor unto themſelves: ſo we, if we keep in our hands the goods of the poor unbe…owed, under the colour of theſe pretences; our keeping of them, is no leſſe ſacrilegious, then their receiving them.

A good Chriſtian like a good ſtomack, will deal ſomething to the weakeſt & remoteſt members: that they may the better do their office. And indeed, why are we ſet at the upper end of the table? but that having well cut to our ſelves, we ſhould ſet down ſome to them that ſit below; that they alſo may eat and be ſatisfied, and praiſe the Maſter of the Feaſt.

Yea, admit they be Forreigners, or indeed Heathens; for even every man is thy neighbour, though a wicked man or an Heathen, that needs thee. And in reaſon, if Aliens and Infidels were to be ha…boured by the Jews, under the Law; how much more ought they to be received and entertained by us Chriſtians, under the Goſpel?

Objection, Yea, but they are ill-condition'd and unthankful.

I anſwer, does not the fault rather lie in thee? perhaps thou thinkeſt it ſuch a mighty buſineſſe, when thou giveſt them a little money or meat: that ever after they muſt be thy ſlaves, and think they can never crouch, nor be thankful enough, or if otherwiſe, all are not ſo: therefore give to them that be thankful and well-condition'd; and lay not the blame upon thoſe, who are innocent, as Baſil ſpeaks, Ne transferant culpam in inſontes. Secondly, One mans fault, muſt not diſpenſe with▪ another p. 12mans duty: thou art unthankful to God, yet he gives; ſo muſt thou. Yea, they are therefore called alms, becauſe we alſo give them to thoſe that are unworthy. And again, only the want and penury of the poor man, maketh him fit to receive an alms, &c. Neither do we give to the manners, but to the man: nor do we take compaſſion on him for his vertue, but for his miſery. Sixthly, let us know, that if God ſhould take the ſame courſe with …; as we do with the poor, and examine our merits and deſerts, before h… would beſtow his gifts upon us: we ſhould never have our requeſts granted, but hopeleſly periſh in our wants and miſeries. Laſtly, 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 commandement; though it be caſt away in reſpect of the party who receiveth thy alms: yet not unto thee who beſtoweſt them; and though in reſpect of their unthankkfulneſs and wickedneſs, thou mayſt juſtly complain with the Prophet in another caſe: that all that thou haſt done for them, is in vain: yet thou mayeſt alſo conclude with him, that thy judgement is with the Lord, and thy work with thy God; who will in no caſe ſuffer it to go unrewarded.

Yea, but they are ſuch as have wronged me.

Anſwer. Chriſtian beneficence requireth, that we ſhould give not only to thoſe that are ungrateful & do us no good; but alſo to ſuch as are enemies & do us hurt: and ſo full of mercy and Chriſtian Charity ought we to be; that our good deeds (as occaſion ſerveth) muſt not only extend unto our poor neighours and ſtrangers; but even unto our enemies, according to that, Rom. 12.20. If thy enemy hunger feed him, if he thirſt give him drink: An example whereof we have in the good Prophet Eliſha; who would not ſuffer the Aramites to be ſmit with the ſword; but contrariwiſe cauſed them to be relieved in their neceſſity: whereby he ſo won their love, that they came no more to invade the land of Iſrael. Yea, give to ſuch to chuſe, for ſo ſhalt thou ſhew more charity; and have a greater reward: for we are commanded to feed a hungry enemy, and have a bleſſing promiſed for it in ſpecial, and this is to imitate God, who loved us when we were his enemies.

CHAP. XVI.

HOwbeit if we will walk by rule, though we do good unto all; yet muſt we not unto all alike: for to the diſtreſſed Saints, and members of Chriſt; ſuch as ſhew forth holineſs, Orthodox and ſound Chriſtians; we muſt double our liberality as Elkana gave Hannah a double portion; For if we are even for natures ſake, to ſuccour a ſinner: then much rather are we to relieve a Saint; becauſe beſides his humane nature, he hath alſo a certain divine nature in him. He is not only a creature, but a new creature: not only a ſon of Adam, but a childe of God; and a fellowmember with us of Christs myſtical body. Therefore we ought herein to imitate p. 13God, who though he be good to all, Pſal. 145.9, 14, to 17. yet not to all alike, 1 Tim. 4. who is the Saviour of all men, ſpecially of thoſe that believe, Verſe 10.

Again, what more ſeemly then where God gives his Spirit, and beſt gifts? there to multiply our chief collations, whence thoſe ſeveral expreſſions of the Apoſtle, diſtributing to the neceſſities of the Saints, Rom. 12.13: Do good unto all, but especially to the houſhold of faith, Gal. 6.10. And of our Saviour Chriſt, In that you have done it to any one of theſe; ye have done, it to me, Matth. 25.40.

Therefore, as Joſeph gave better entertainment to Benjamin, then to the …eſt of his gueſts; becauſe he was his brother; not by the fathers ſide only; as they were: but alſo by the mothers: ſo we ſhould make more of thoſe, which are children with us, not only of the ſame God by creation, but alſo of the ſame Church by belief and profeſsion: And as there is another manner of uſe of things holy, and of things common; of the Lords day, and of the other dayes of the week: ſo a difference is to be made between true Proteſtants, and other common Chriſtians.

Again, as liberality muſt be ſhewed generally to all; ſpecially to the faithful: ſo more ſpecially to thoſe that ſuffer for their profeſſion of the Goſpel, and true Religion. Whence Aſa and Hezekiah Kings of Judah, received willingly thoſe ſtrangers that came to them out of Iſrael; when their Kings would have conſtrained them to commit Idolatry. But moſt chiefly and above all; to Miniſters and Divinity Readers, perſecuted or baniſhed for teaching and defending the faith of Chriſt. As who deſerved more to be fed by Ob…diah? then thoſe hundred perſecuted Prophets of the …rd; 1 Kings 18.13. How could the widow of Sarepta, have better beſtowed her ſlender proviſion? then in ſuſt…ining poor, hungry, and half ſtarved Elias. And why? it is for Gods ſake, that they are killed all the day long, and counted as ſheep for the ſ…aughter, Rom, 8.36. But withall, heed would be taken, that inſteed of true Prophets and Orthodox Miniſters; we entertain not ſeducing Hereticks, and falſe teachers: who like the Scribes and Phariſees do plant errour and ſuperſtition; and ſupplant true Religion▪ Concerning whom we have this negative precept of Saint John; If there come any unto you, that b…ing not this doctrine: receive him not into your houſe, neither bid him God ſpeed; 2 John 10.

Nor can we be too circumſpect in this caſe, for they are mo…e pernitious to the ſoul; then traitors are to the State: They be like Horſleeches which ſuck blood greedily; not to eaſe, or cleanſe the patient, but to ſatisfie their own bloody thirſt, under a colour of feeding▪ and curing mens ſouls; they impoiſe and kill them; in ſtead of converting they pervert their hearers; dealing with them as an ill Phyſician wi… his Patient: that purges away the good humours, leaving, the bad behind p. 14or as V…rmine do by Po…try, that ſuck out the beſt blood from them: and leave only the refuſe; their notions being worſe, then ſo many infections bits: for as thoſe cauſe all the wholeſome food a man hath eaten, to be vomited up again; ſo it ſelf is caſt up withall: whereas their falſe doctrines drive out the truth; as one nail drives out another and ſtirks faſt in the room. Falſhood after truth is like Aloes ſtrewed upon honey: a little whereof taketh away all the former ſweetneſs. Yea, ſuch a ſeducer ſhall be able in one week to undo, and make void, whatſoever a faithful Miniſter hath built up, and eſtabliſhed in the hearts of his hearers, with great pains in many years: whereas what they plant is like to laſt; for they ſo ranckle and feſter the affections of their hearers; that they leave no probability of their being reduced. A ſeducers teaching, is like Circes potions; too ſtrong for all antidotes; and the condition of their Proſelytes, like the Kings Evil, that none but God himſelf can cure. And one main reaſon is, they are no ſooner falne in with theſe falſe teachers; but the Toad of prejudice againſt their true Pastor is ingendred in their brains: Yea, now they have ſuch baſe thoughts of all Orthodox Miniſters, that they turn the deaf eare to whatever they ſhall ſpeak. It is a chief principle in the art of ſeducing, to winde themſelves into favour; by working the more worthy into diſgrace: and having ſo done, the next is …o interdict them hearing in all publick Aſſemblies; and reading Books that are not made by them. A cunning tric… to keep ignorant ſouls from ſtarting; which they have learnt from the Pope; who will not allow the Laity to read the Bible, or hear the word preach…: And the Turk who denies to his ſubjects both all kindes of learning and diſpute about religion. And this is the cauſe why ſcarce one of a thouſand, that once falls into the clutches of a falſe teacher; ever returns again. But of this by the way only.

In the next place, there is r…ſpect to be had, to what a man hath been: as it a godly man be fallen into decay, that hath been in great prosperity; in caſe he keeps his wonted integrity: to him we ſhould be the more bount ful and reſpective; which is but to do as we would be done by: for we are both more ſenſible of our preſent miſery, by remembering our former happineſs: and alſo more tender and delicate, & ſo leſs able to bear it. The memory of former happineſs, makes the preſent miſery more deplorable; which like dead beer, is never more diſtaſtful then after a banquet of ſweet-meats. For Bajazet, to change his Seraglio for a Cage: For Va…erian to become a footſtool to his proud foe: … calainities able to ſink a ſoul deep in ſorrow!

I might further ſhew in ſundry particulars, in what order we ought to proceed, in doing theſe wor…s of mercy, in caſes of extream neceſſity: and how we ought to prefer our …ives (next unto our ſ…lves) before all whatſoever, our parents before our children, and theſe with the reſt of p. 15our family, before all others; our ſpiritual kindred and benefactors, before them who are only of our kindred in the fleſh; our k…dred before common friends and neighbours; and theſe before ſtrangers, and ſtrangers alſo before enemies. So that if our liberality cannot through the ſtraitneſs of our eſtates, extend to all ſort…: then muſt we ſtretch it as far as we can, according to this order. Which is to be underſtood if they be in other things alike; that is, in want and poverty, and like in piety and honeſty: for otherwiſe we muſt relieve thoſe who are our enemies, being in extream neceſſity; even before our own children, being but in ordinary want: and thoſe who are religious and vertuous, being further off; before thoſe who being vicious and graceleſs, are neerer unto us. And ſo when we are linked unto any, in many bonds and relations: we are to prefer them before any of thoſe, to whom we are bound in ſome one particular, if they be not our parents, or under our own charge and government: as a godly kinſman before one who is as religious, but nothing a kin unto us: or a kin unto us, but not ſo vertuous and religious; a kinſman, neighbour and benefactor; before either a kinſman or neighbour, or a benefactor ſingly and alone.

And how in ſuch alſo as we are conally obliged unto: We may without partiality put a difference, As it is ſaid: John …1.20. The Diſciple whom Jeſus loved; the Word by whom all things were made, loves all he made, yet men, more then unreaſonable creatures; and his Saints more then other men, and his choſen Apoſtles more then other Saints, and John more then other of his Apoſtles: and …e may ſafely do in this caſe, as our Saviour did. But I paſs it for fea… of ſurfeiting my Reader.

Neither let any dream, that th…ſt of Saints whom Chriſt moſt deerly loves; are ſo exempt from miſery, that they may not want or be in neceſſity: nor miſ-judge of them, in caſe they fall into great poverty; as Jobs friends did of him when they ſaw him ſo ſorely afflicted. For the Apoſtle layes it down as a duty, that we ſhould diſtribute unto the neceſſities of the Saints, Rom. 12.13. So that even Saints, may be in ſo great neceſſity; as to ſtand in need of relief. And our Saviour tells us, that the wicked at the laſt day; ſhall be indicted and arraigned, caſt and condemned; for not relieving Chriſt in his members, Matth. 25.41, to the end, ſo that it doth there appear, that even thoſe who are ſo deer to Chriſt, that their caſe he accounts his own; may nevertheleſſe in this world be in a needy condition, viz hungry, thirſty, naked, ſick, and in priſon, Rom. 8.35. Famine and nakedneſs, are alſo in the catalogue of thoſe many evils, which befal not only the worſt of men, but the beſt that live: Heb 11 Howbeit by ſo much more are wicked men, in the greater want; by how much they are deſtitute of thoſe things, that can leaſt be ſpared: namely, grace and Gods favour: this is the diſconſolate condition, of thouſands of poor people in the world.

p. 16CHAP. XVII.

ANd ſo I paſſe from the third general, viz. the perſons to whom we muſt give; to the fourth which is what we are to give. Wherein two things are chiefly conſiderable: the first is, that what we give muſt be our own, and the ſecond that it be worth the giving.

Firſt, let what thou giveſt be thine own goods, juſtly gotten; Zaccheus did not give until he had firſt restored. It is the chiefest charity, to do juſtice to every one: ſo reſembling Marcus Curius, a noble Romane, a man of ſingular wiſdom and honeſty: who having vanquiſhed the Samnites, Sabines, and King Pyrrhus; divided to every one of the people, fourty acres of land, and as much to himſelf and no more.

None more charitable then Job, yet if he had not been an upright and juſt man alſo, Job 1.8. his charity had never been eſteemed of. For to rob ſome, and relieve others: is to offer unto God the hire of a whore, or the price of a dog, as the Scripture ſtiles it: both which are abomination to the Lord; Deut. 13.18. according to that, Proverbs 15.8. The ſacrifice of the wicked, is abomination unto the Lord. And God himſelf profeſſeth, I the Lord love judgement, I hate robbery for a burnt-offering, Iſa. 61.8. And as he hates it for a burnt-offering; ſo likewiſe for a work of mercy, Matth. 6.1. Yea, he that bringeth unto God, ſuch an alms or offering of the goods of the poor, doth as one that killeth the ſon, before the eyes of his father, as it is Eccleſ. 34.20. Nor is it leſſe abominable and odious, or otherwiſe eſteemed of honeſt men. As when Henry the Third King of England; had ſent a load of Freeze to the Frier Minors, to cloath them: They returned the ſame again, with this meſſage; That he ought not to give alms of that, which had made ſo many poor, neither would they accept of that abominable gift! how much leſs then will the righteous God? Yea, this is ſo clear a caſe, that Selymus the Great Turk, could ſee it by the dim light of corrupt nature: For when upon his deathbed, he was moved by Pyrrhus that great Baſhaw; to beſtow that abundance of wealth, that he had wrongfully taken from the Perſian Merchants; upon ſome notable hospital for relief of the poor: he commanded it rather to be reſtored to the right owners, which was forthwith done accordingly. It was a brave reſolution in David: who when Araunah would needs have given him the threſhing-floor, anſwered; Not ſo: but I will buy it of thee at a price, and will not offer burnt-offerings unto the Lord my God, of that which coſt me nothing, 2 Sam. 14.24. And the ſame ſhould be every Chriſtians practice: For juſtice and mercy, muſt be matcht together, according to that, Micah 6.8. Deal juſtly, and love mercy. And as mercy muſt lay out, that which is given to the poor: ſo juſtice muſt firſt bring it in.

The next thing to be conſidered in this partition, or diviſion; is the divers kindes of alms, the which are principally three: giving, forgiving, and free lending. But becauſe I intend only to ſpeak of the firſt of theſe, p. 17as moſt conducing to the project I intend; it ſhall ſuff…ce only to name them. And ſo I proceed to the quality of our alms: namely, That what we give be worth giving. In which reſpect it is required, that we give to the poor things wholeſome, cleanly, convenient, and comfortable for the ſuſtentation of their lives. For as many of Chriſts-poor members, are ſo neglected; that many a dog is better provided for then they are: So there are many that will give unto them ſuch baſe and ſluttiſh food; as they would ſcarce offer unto their dogs. But do theſe (think we) think them children of the ſame Father? Yea, members of the ſame body, whereof Chr…ſti…s the head? and partakers in hope of the ſame precious promiſes with themſelves? Or which is more, that in them they lend unto the Lord? who j…ſ…ly ſcorneth our baſe refuſe; yea, we lend to Jeſus Chriſt himſelf; and will we give unto him ſwill and ſwines meat? who hath given himſelf unto us, and vouchſafeth to nouriſh our ſouls and bodies, with his moſt precious body and blood! O conſider this! ye that ſo baſely eſteem of the poor: and let what you give be worth the giving: It is an honourable and generous cuſtome, that the Jews have: who give to the poor th… b…ſt of what they have: becauſe God is to have the beſt; and what is given to the poor for Gods ſake, is given to God. It is to be feared, that thoſe Jews will one day, riſe up in judgement againſt the moſt of Chriſtians in this laſt, and worſt Age.

It is an uncharitable charity, when men will give nothing to the poor, but what they cannot make uſe of themſelves. The mouldineſs gives their bread, the Fly gives their meat, the Moth gives their garments: but will Chriſt accept of theſe for his poor members? No, he that accepteth, and highly rewardeth a cup of cold water, given for his Names ſake; where is no better thing to beſtow, Mark 10.42. will ſtrictly call thee to an account, for ſpoiling of his good creatures.

God hath given you much goods, to the end you may do much good: but you with-hold them from the owners thereof, Proverbs 3.27. until they are unfit to give, and every way unwholeſome to uſe. But with what meaſure ye mete, Chriſt will meaſure to you again, Matth. 7.2. You give his friends, brethren and children; the refuſe of what you have: And he (when you ſhall ſtand in the greateſt need of all) at the laſt day; will give you the refuſe of what he hath: viz. Depart from me, ye curſed, into everlaſting fire, Matth. 25.41. Minde and remember that. And ſo much of the fourth general.

CHAP. XVIII.

FIfthly, as touching the manner how, what we give muſt be with alacrity and cheerfulneſs; and not grudgingly: whence it hath the title of giving given unto it. As a gift is a free and liberal action, done willingly and cheerfully, and not grudgingly and repiningly: the which the Lord forbiddeth, and condemneth, Deut. 15.10. but requireth the p. 18contrary often. See 1 Pet. 4.9. Be ye harborors one towards another, without grudging. And the like, 2 Cor. 9.7. Every man as he purpoſeth in his heart, ſo let him give: not grudgingly, or of neceſſity, for God loveth a cheerful giver. Whence that ſhort and pithy exhortation, Be given to hospitality, Rom. 12.13. 1 Tim. 3.2. wherein the Apoſtle ſpeaks, as Menelaus in Homer: few words, but very fit; expreſſe emphatical and ſignificant. For he ſaith not here, as elſwhere, Be not forgetful to entertain ſtrangers: nor as Saint Peter, Uſe hospitality; but Be given to hospitality. Yea, he ſayes, not exerciſing, but purſuing hoſpitality, as Chryſoſtome noteth upon the place. For the word in the original, ſignifies eagerly to purſue and follow it.

Chriſtians muſt be given to hoſpitality; like Job, Abraham, and Lot: For as the Apoſtle exhorts the Theſſalonians to follow that which is good, and the Hebrews to follow peace with all men, and Timothy to follow after righteouſneſs, and the Corinthians to follow after charity: So doth he exhort the Romanes to follow after hospitality. Which vertue is alſo by St. Peter, commended to the believing Jews, and by St. John, commended to Gaius, and Demetrius; and the contrary vice blamed and reproved in Diotrephes, 3 John 5, 6, 8, 9, 10, 12.

It is ſaid, Rom. 12.8. He who ſheweth mercy, let him do it with cheerfulneſſe. And this the Lord chiefly reſpecteth and rewardeth: for ſo it is ſaid, Prov. 11.25. The liberal ſoul ſhall be made fat; not the hand, but the ſoul and heart. An example whereof we have in David, who was accepted for his readineſſe to build the Temple; though he never performed it in act, but only had a deſire to build it, 2 Sam. 7. And in the particular caſe of giving alms: that if there be a willing minde, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8.12. which chearfulnes was practiſed, by the faithful the of Church of Corinth: who were ſo forward in miniſtring to the poor Saints, that the Apoſtle profeſſeth it needleſs to remember them of it, 2 Cor. 9.1.

A bargain is valued by the worth of the thing bought; but a gift by the minde of the party giving: becauſe of gifts, the minde is the beſt part. The gra…e of a benefit is voluntarineſſe, the freeneſſe of the minde, and the openneſſe of the heart. Therefore Saint Paul commends the Corinthians, for that they were willing and forward, 2 Cor. 8.10. Gods people are a willing people, Pſal. 110.3. And it's a brave thing, to be like Araunah: who had but a ſubjects purſe, yet a Kings heart. Wherefore do not afford thy riches, and with-hold thy ſelf, which was Cains crime: for he offered to God ſua, non ſe; (as one ſaith) his goods, not himſelf: and therefore God rejected his oblation, Non tua des, & te ipſum detineas: as Auguſtine ſpeaks. God commands us to love mercy, not ſhew it only: he likes not that our alms ſhould come from us, as drops of blood from the heart.

It is not enough for us to do good, and to be rich in good works: unleſſe p. 19we be alſo ready to diſtribute, and willing to communicate: as it is 1 Tim. 6.18. Beſides, his outward works of mercy, are from an inward habit: and th…refore it is no more painful or grievous unto him to do them; then it is for the eye to ſee, or the ear to hear: Yea, rather they are the delight of his ſoul, and it is his meat and drink thus to do the will of his Father. Works of mercy, ſhould not need to be drawn out of us through the importunity of ſuitors: but kindly, naturally, and readily flow from the heart, and inward fountain of bounty and benignity.

Alms ſhould flow from us, (as water out of a ſpring, as light from the Sun, a… honey from the combe) and not ſqueezed from us as juice out of an Orange, or verjuice from a Crab; ſo that we be glad of an opportuni-of doing good as the Cow of yielding her milk: even ſeeking earneſtly after an object, that we be glad of an opportunity of ſhewing mercy.

And he that doth ſo, ſhall eaſily heare of ſome that labour hard, and yet cannot get clothes to put on, nor bread to eat: that have rags for their raiment, and ſcarce ſtraw to lie upon: that drink water, and live on wort, leaves, or pulſe, ye…, on grains like a hog, or ſcraps like a dog: yea, let us but go into ſome back lane, (as it is our duty, to viſit the poor; that their miſery may the more affect our hearts; for things ſeen more feelingly affect us. James 1.27. Matth. 25.36.43. and we ſhall thereby be better able to make good choice of objects: and the better know how to fit our alms to their neceſſities, and joyn ſpiritual alms with our corporal, which will treble the benefit, that it may make us more humble and thankful, and occaſion us to burſt forth into praiſing of God, who hath dealt far otherwiſe with us: to teach us temperance and frugality; that we may have the more to give, &c.)

Or ſend our ſervant, and there he ſhall hear the children crying for hunger, and the parents out-crying them, becauſe they have no food to giuegive them: ſome lying in ſtraw for want of beds, others drinking water inſtead of better drink; another ſort neer ſtarved with hunger for want of bread: or eſcaping that, quaking and ſhivering with cold for lack of fire. Now relieve theſe, and thoſe that are yet unborn ſhall bleſſe you, and bleſs God for you; and indeed no want is ſo worthy of relief, as that which is loatheſt to come forth.

Neither ceaſe there, for as the fountain ſending forth its ſtreams; firſt filleth one empty hole as it runneth, and then goeth into another: and never ceaſeth, till it hath fill'd all: ſo the fountai… of the righteous mans bounty, never ceaſeth to communicate the ſtreams of his beneficence: but after he hath ſupplied the wants of one and many; he ſtill ſeeketh after more. Yea, I have read that the Turks, are wont to ſend their ſervants abroad, purpoſely to hearken among their neighbours, which of them have moſt need of victuals, money, raiment: who ſhall condemn Chriſtians!

p. 20CHAP. XIX.

AS what will many a rich Citizen ſay, (living in the heart of the City) we know none in ſuch want, and think alſo that they ſpeak reaſon: for if you obſerve it, the ſame ſhall be their plea hereafter, when they ſhall be arraigned at the bar of Gods juſtice, for their abominable and deteſtable cruelty. They will even anſwer Chriſt himſelf; Lord, When ſaw we thee an hungry, or naked? Matth. 25.44. they know no ſuch thing, they know not, that there are out-Pariſhes, ſo oppreſt with poor; That the inhabitants are not able (were they willing) to maintain a tithe of them. They know not what a number of their brethren, there are kept at Tunis and Angi…r, under Turkiſh ſlavery; in ſuch a lamentable and ſad condition, as if they were already half in Hell: who …gh…th eaſe be ranſomed, would rich men hearken to the grievous moans o… their wives, or parents, that would daily come to ſolicit them in their be…a…f, had the any hope to ſpeed; they know none of this, & many the like that ſcould name: as breeding up poor folks children, at leaſt providing that they may be taught to read & placed forth, thouſands whereof are brought up, and fitted for the gallo wes only & for Hell: Nor will they inquire, nor come where they might have ſeen and informed themſelves, Luke 9.23. They are willingly ignorant, but this will not be ſufficient to keep them from being hid, Depart, y…ou…ſed, into everlaſting fire, Mat. 25.41. The righteous conſidereth the cauſe of the poor, and will ſeek ou… for opportanities of doing good: but the wicked regard not to know i…, Prov. 29.7. For it, thou diddeſt, at leaſt if thou wert known to be a mercifulman; and not taken notice of for a Churliſh Nabal: thou wouldeſt daily have ſuch objects of charity propounded to thee, as might juſtly move thee to deprive thy ſelf of neceſſaries for their relief; were not thy heart of ſtone, and thy bowels of braſs.

I profeſſe it amazes me! that ſuch mens conſciences will permit them a minites reſt. Nor do I wonder at any thing more, then at the ſeeming comfort, and peace of conſcience that ſome have: in that they abound in wealth, faring (like Dives) deliciouſly every day, having all things in exceſſer, while they ſee, and hear of ſo many that are in great extremity and want. As they cannot chooſe but hear ſad ſtories, of the great extremity of ſome who beg not.

Obſection. But here ſome (that they may the better excuſe themſelves) will ſay, If it be ſo, how comes it to paſſe, that profeſſors of Religion, do not by their example teach us this leſſon? for we ſee they are as covetons and miſerable as others: for whereas ſome of them have thouſands, I ſee but little good they do. And indeed this is an Objection that I cannot tell how to ſhape an anſwer to it; ſave only that there are many profeſſors of religion, that are not poſſeſſors of it. They wear indeed Chriſts livery, but are none of his; neither do they p. 21know God, nor the power of Religion. For if they were indeed converted, and had the Spirit of Chriſt: they could not but be merciful and liberal, witneſſe Zaceheus, and they in the ſecond and fourth of the Acts. So far forth as we are godly, we are imitators of the godly nature. But in nothing do we more reſemble God, then when we are bountiful and beneficial to all that need our help. God delights in mercy more then in ſacrifice, Hoſea 6.6. And a merciful man is ſtricken to the heart with the miſeries of others; and is compell'd to help them if he can. The power of religion and godlineſs lieth in the practice of it, James 1.22. By this ſhall all men know ye are my Diſciples, if ye love one another, John 13.35. Every one that loveth is born of God, 1 John 4.7. If we love, we will not ſuffer, nor can we endure they ſhould want, whom we love.

Again, God whoſe our riches are (for only our ſins, can we challenge as our own) commands us to be pittiful and merciful, 1 Pet. 3.8. Luke 6.36. Micah 6.8. Chriſt was ſo, 2 Cor. 8.9. Iſai. 25.4. Matth. 15.32. Mark 8.2, 7. And his precept to all believers is, Learn of me, Matth. 11.29.

Believers did ſo, in all ages, Cornelius gave much alms to the poor, Acts 10.1, 2. Paul did ſo, Acts 24.17. Dorcas was full of good works and alms deeds which ſhe did, Acts 9.36, 39. The good woman in the Proverbs ſtretched out her hands to the poor and needy, Prov. 31.20. Job was a father to the poor, Job 29.16. & 31.16, to 21. Zaccheus was a miſerable, wretched, and covetous extortioner: but when he was converted, he became as liberal. Half my goods I give to the poor, Luke 19.7, 8, 9. The Primitive Chriſtians ſold their poſſeſſions, and goods; and parted them to all men as every one had need, Acts 2.44, 45. & 4.22, to 38. 2 Cor. 8.14, 15. The believing Corinthians were willing, even above their power, 2 Cor. 8.2, 3, 4. And the like of Abraham, and Lot, and Boaz, & many others mentioned in the word. And indeed all that are truly converted & godly. The righteous ſheweth mercy, and giveth, Mat. 5.7. Col. 3.12. Pſal. 37.21. So that if a man be uncharitable and unmerciful; he cannot be of the number of the faithfin, however he may ſlatter himſelf. And indeed how are we like Chriſt and his people; if we have not the ſame minde, and ſpirit, and heart they had: if we walk not in their ſteps, and do not as they did? It was the very end why Christ gave himſelf for us; that he might redeem us from all iniquity, and purge us to be a peculiar people unto himſelf, zealous of good works, Titus 2.14. And therefore, If we have not given our bread to the hungry, and covered the naked with a garment; God will not own us, let our profeſſion be what it will, Ezek. 18.16. And no marvel, for if we be uncharitable, we obey not but flatly deny the Goſpel, 2 Cor. 9.13, 14. and ſhall be puniſhed with everlasting destruction from the preſence of the Lord, 2 Theſſ. 1.8, 9.

Thus I might proceed & make it alſo as plain: that he who hath no true charity, hath no true faith, no true wiſdom, no well grounded hope, peace of p. 22conſcience, or any other ſaving grace whatſoever. And that all ſuch a mans religion is vain, impure, falſe, hypocritical; where mercy to the poor is wanting as a companion: nor hath he any right or title to any of thoſe gracious promiſes, which are tendered by Christ in the Goſpel, but I think it fit, to preſume no further upon your patience. So having anſwered theſe two Objections, I proceed.

CHAP. XX.

IN the next place, look not alwayes to be ſolicited by thoſe that are in need, or by others in their behalf: The liberal man does daily ſeek out occaſion, to put his charity in practice. A man given to hoſpitality, will not ſtay, till the needy obtrude themſelves upon him, and crave entertainment, but he will ſeek, and invite them as Abraham did. Nay, he will in a manner compell them, to enter into his houſe, if out of modeſty and baſhfulneſs they do refuſe it. As Lot preſſed upon his gueſts greatly, and the Shunamite constrained Eliſha to eat bread in her houſe. Thus the faithful have done, not only when there were no Innes to receive and lodge ſtrangers; but alſo after Innes and Taverns were erected, as appears by the example of Lydia, who beſought and conſtrained Paul and his companions, to take lodging at her houſe, Acts 16.15. and of the two Diſciples going to Emmaus; who taking Chriſt for a ſtranger, conſtrained him to tarry with them that night, Luke 24.29. It muſt then be the benefactors care, to prevent with his readineſſe their ſuites, who need his help; and like the Aſtrologer, he muſt divine at the wants of the poor before they lay them open, imitating the Sun which giveth light, heat and vital in fluence, without intreaty. He muſt be like the inhabitants of the land of Tema, who brought water to him that was thriſty, and prevented with their bread him that fled: yea, he muſt labour to be like our heavenly Father: Who as the Pſalmiſt ſpeaketh, not only giveth us our hearts deſire, and with-holdeth not the requeſt of our lips; but alſo preventeth us with his bleſſings and goodneſs, and often giveth before we ask, Pſal. 21.2, 3. Wherefore what thou wanteſt in thy hand, ſupply with thine beart. For,

Who kindly doth ſmall gifts beſtow,

Outpoyſes great with churliſh ſhow.

He gives well, that gives willingly; A Mite freely given makes a poor widow liberal, as we may ſee by our Saviours estimation, or valuation, Luke 21.3, 4. God loves both a cheerful giver, and a cheerful thankſgiver, 2 Cor. 9.7. With God it is not how good? but how well? and with what will we do it? Man judgeth by the worth of the gift, God by the minde and ability of the giver. Yea, with ingenuous men, not the gifts worth; but the givers will is chiefly ſtood upon.

Beſides it is of ſingular uſe in the beſtowing of benefits: for as it maketh the gift much more acceptable? Nam illud beneficiam jucundum vi…turúmque p. 23in animo ſcias, quod obviam venit. That benefit is moſt delightful, and will longeſt live in the minde of the receiver: which ſtayeth not till he comes to ſeek it; but commeth out to meet him in the mid-way. For it is a torment, and heavy burthen to an ingenuous minde, to crave: the which ſo preſſeth the heart, that oftentimes it maketh the blood to come into the face: which, who ſo with his readineſſe preventeth, doubleth the gift. And if this be omitted, the benefit loſeth ſome part of its grace: becauſe it is purchaſed with pain; and commeth not freely and without ſome coſt. Nam non tulit gratìs, qui cùm rogaſſet accepit. There is nothing dearer, then that which is bought with the price of many prayers, and the benefactour alſo loſeth ſome part of his thanks: for a benefit pierceth the heart like a dart, diverſly, in reſpect of the divers manner of caſting it: ſlighty if it be caſt faintly, and deeply when as it commeth forcibly, and with a good will.

Beſides, it brings fingular comfort to the party giving. It is ſaid, Chron. 29. that the people rejoyced, when they offered willingly unto the Lord with a perfect heart: And David the King alſo rejoyced with great joy: Verſe 9.

But if this hath been omitted, to prevent ſuites with our readineſs▪ Yet at leaſt the chearfulneſs of the heart muſt ſhew it ſelf in willing entertaining the firſt motion: and if our benefit have not ſought out him before he ſued, yet at leaſt let him finde it when he ſueth. Atque etiam dum rogat crogemus: and let us give whileſt he asketh: Or if neceſſary occaſion cauſeth any ſtay, yet let us not by any means ſeem to doubt, and deliberate whether we ſhall give or no. For, Proximus eſt neganti, qui dubitavit nullàmque meretur gratiam: He that doubteth, deſerveth ſmall thanks, becauſe he is next neighbour to him that denieth. Nam qui tardè dedit, diu noluit: He that was ſlow in giving, was long unwilling.

CHAP. XXI.

NOw this chearfulneſs ſhews it ſelf in our countenance, words, and actions. For the firſt, benefits are to be done with a chearful look, a ſmiling countenance, and amiableneſſe of face: which floweth from the former, as the ſtream from the fountain. For as a merry heart, ſo a willing minde makes a chearful countenance, Proverbs 15.13. And this addeth much to the grace of a good deed: when the eye of the giver, telleth the receiver that the benefit beſtowed, is a token ſent unto him from a loving heart. Whereas contrariwiſe a ſoure look, much blemiſheth it: as though the hand had ſtoln it from the heart at unawares, and the eye were diſpleaſed when it diſcovereth the theft. Yea, experience teacheth, that without this, the beſt entertainment findes no acceptance from the gueſts. For to ſee Manum apertam & vultum clauſum: An open hand, with a cloſe and cloudy look; is diſtaſtful to every man. We meaſure and eſteem our welcome, by the face and countenance; not by the feaſt, and p. 24coſt of our hoſt. One may eaſily deſtroy the force of his good deeds, either with his churliſh words, or by his grim looks, as citero obſerves. And as Piety is often wounded, ſo hospitality may be ſpoiled with loo…s. Vultus indicat viru… hospitalem. One may read in the face of a man, whether he be given to hoſpitality or no. For as a mans wiſdom, ſo an entertainers alacrity and hearty affection; makes his face to ſhine, and baniſhes all heavy looks. But a crabbed look like a ſcar-crow, affrighteth the poor, ſo as they cannot with any boldneſſe or confidence; come to ask relief, nor feed ſecurely upon thoſe ſeeds of beneficence, which are caſt unto them. Which makes the ſon of Sirac ſay, In all thy gifts ſhew a cheerful countenance, Eccleſ. 35.9. Contrary whereunto is the practice of many: who either like evil Nurſes, are ſo hard of milk; that it cannot be drawn from them without pain and irkſomneſs; the which they expreſſe by their ſoure looks, and wreathed and wrinkled foreheads: or elſe cover the poors nakedneſſe, and relieve their wants, as Noahs ſons (with a better minde) did cover the nakedneſs of their Father, with their faces turned another way. For as ſome brow-beat the poor with proud, ſoure and ſevere looks: ſo there are others as bad as they, who turn away their eyes and faces from them; as though they were ſuch an eye-ſore, as might not be endured, nor be looked upon without grief and vexation.

A man would wonder to ſee how ſome men, out of a deſperate reſolution to give them nothing; will not ſo much as look upon their miſeries: leſt their conſcious eyes, ſhould check their churliſh hearts, and put them in minde of their barbarous inhumanity. But let ſuch be aſſured, that as they turn away their eyes from the poor, in the day of their miſery; ſo the Lord will turn away his face from them, in the day of their calamity: and as they have ſtopped their eares at the cry of the poor, ſo they themſelves ſhall cry, and God will not hear them: as it is, Prov. 21.13.

Secondly, the cheerfulneſſe of the heart, appears in our affable and courteous language, to the party unto whom we do good: for out of the abundance of the heart the mouth ſpeaks, Matth. 12.34. And ſurely then are theſe well ſuited together; Quando adjicimus bona verba bonis rebus: when we joyn good words with good deeds, which is to ſpeak to his heart who receiveth the gift, and doubleth the ſweetnes of any benefit. Where as to ſhew ill looks, ſo to give ill words to gueſts or ſtrangers: is to feed them, as the Proverb is, with a bit and a knock.

And what ingenuous heart, would not be better ſatisfied and contented, with a respective denial of a benefit; then with a contumelious grant of it? I would rather endure ſome extremity, then be beholding to the alms of a Churle. Where is a good and courteous expreſſion, like that of Laban, to the ſervant of Abraham: Come in thou bleſſed of the Lord, wherefo…e ſtandeſt thou without, ſeeing I have prepared thee houſe and room for thy Camels, Gen. 24.31. more then doubles a kindneſſe. Other notable p. 25and eminent examples hereof, we have in Lot, and Boaz, and Abraham eſpecially: who behaved themſelves towards their gueſts, though ſtrangers; rather as receiving then doing a kindneſs. And likewiſe in the Macedonians, of whom the Apoſtle teſtifieth, that in communicating to the neceſſities of the Saints: they were to their power, yea, & beyond their power willing of themſelves; praying them with much intreaty, that they would receive their gifts, 2 Cor. 8.2, 3, 4. It is not ſo now; yea, let men be prayed with much intreaty, they will not give: Yea, ſo contrary to this is the practice of many, that if they do give ſome ſmall relief; they will be ſure to joyn with their alms, proud and inſolent expoſtulations, harſh words, bitter and upbraiding ſpeeches: feeding the poor, as they feed their untaught dogs; which they would have at command: for when they offer them meat, they do withall ſo ſneap and rebuke them; that they dare ſcarcely take it, but are ready to let it fall out of their hands and mouthes, for fear of beating. Now this turns a benefit into an injury: ſo that he doth not ſo much comfort the poor men by his gifts, as he doth vex and afflict his ſoul with his manner of giving, cauſing him in his heart to preferre a courteous refuſal before a grant that is ſo ſoure and churliſh. But you may uſually obſerve, that this inſulting arrogancie is a weed that ever grows on a dunghil; and that they are puft mindes and baſe ſpirits, that have thus to trample upon inferiours. Whereas miſery with good natures, is made a Loadſtone of mercy: it is contrarily made a footſtool for pride to trample on: and nothing ſo midnights the ſoul of him that is fallen; as ſcorn & contempt: whence the Spaniards have their Proverb: In the houſe of one that was hanged, we ought not ſo much as to name a rope. It is no hard, nor unheard of thing; With a gift to purchaſe an enemy. Nam injuriae altiùs quam merita deſcendunt. Wrongs pierce deeper then gifts; and the memory taketh faſter hold of them; when as it eaſily ſuffereth theſe to ſlip out. whence that Eccleſ. 18.15. My ſon, blemiſh not thy good deeds, neither uſe uncomfortable words when thou giveſt any thing, Verſe 16. Shall not the dew aſſwage the heat? ſo is a word better then a gift. Verſe 17. but both are with a gracious man, Verſe 18. A fool will upbraid churliſhly, and a gift of the envious conſumeth the eyes: for as to ſhew ill looks, ſo to give ill words to gueſts or ſtrangers, is to give them good meat, and put pins therein.

Thirdly, this cheerfulneſſe ſhews it ſelf in the manner of the action: when it is performed readily and ſpeedily: but of this and that more fitly, in the ſeventh Head or Diviſion: where we ſhall treat of the time, when we are to give our alms. Only let me minde you of this, that with theſe works of mercy; we muſt be ſure to joyn the affection with the action, and the action with the affection; the one being as the fountain, the other as the ſtream; the one the root, the other the fruit that floweth and ſpringeth from it. And as we are to take heed of bare alms without mercy: ſo much p. 26more of naked mercy without alms (which is that falſe viſard, and counterfeit of mercy: wherewith Hypocrites diſguiſe themſelves.) For as the Apoſtle James, ſpeaks Chap. 2. If a brother or ſiſter be naked and deſtitute of daily food; and one of you ſay unto him; Depart in peace, be ye warmed and filled; notwithſtanding you give them not thoſe things which are needful for the body, what doth it profit? Verſe 15, 16.

CHAP. XXII.

SIxtly, the next point to be conſidered, is the quantity of our alms, & how much we are to give: the which is not particularly determined in the Scriptures: becauſe there are ſo many circumſtances which alter the caſe, that no certain rule could be given: but it is left in ſome kinde to the diſcretion of the prudent Chriſtian; to give according to the occaſion offered more or leſſe, as he ſhall be perſwaded in his minde. And therefore the Apoſtle exhorting the Corinthians, to abound in this grace addeth; that he ſpeaketh not this by commandement, but by the occaſion of the forwardneſs of others, 2 Cor. 8.7, 8. and afterwards, 2 Cor. 9.7. Every man according as he purpoſeth in his heart, ſo let him give, not grudgingly, or of neceſſity, for God loveth a cheerful giver. And this the nature of the work requireth: for giving is a free and liberal action: and therefore is to be done freely, and willingly, and conſequently cannot be done by all in the like proportion: becauſe their hearts are not alike enlarged with love and bounty.

But yet this in the general is required, that we give our alms not with a ſtrait and niggardly hand; but bountifully and largly: the which is implyed, by the Metaphor that the Scripture uſeth of ſcattering and ſ…wing ſeed, fitted by the Apoſtle to this action of giving alms, 2 Cor. 9.6. which is uſually done with a bountiful and full hand, as alſo by that phraſe of opening the hand wide, to the poor and needy, Dent. 15.11. and of ſtretching and reaching out to the poor, which phraſe Solomon uſeth to expreſſe the bounty of the vertuous woman, Prov. 31.20. And in regard hereof, the act of giving alms is by the Apoſtle tearmed by the name of bounty, and oppoſed to covetouſneſſe, as being contrary unto it, 2 Cor. 9.5. And plainly expreſſed, where he perſwadeth to this bounty by annexing that gracious promiſe, 2 Cor. 9.6. He that ſoweth bountifully, ſhall reap bountifully, and maketh it to be an eſpecial grace of the Spirit, to abound in theſe works of mercy, Verſe 8. and an undoubted ſigne of the ſincerity of our love, 2 Cor. 8.8. Whence his advice to them is, As ye abound in everything, in faith, in word, and knowledge, and in all diligence, and in your love towards us: even ſo ſee that ye abound in this grace alſo, 2 Corinth. 8.7.

Now he only is liberal and bountiful, who diſtributeth what he is able, and according as God hath enriched him, as the Apoſtle Peter enjoyns, 1 Pet. 4.10. As every man hath received the gift, even ſo miniſter the ſame p. 27one to another; as good ſtewards of the manifold grace of God. Yea, & that we may be the more able, and ſo the more bountiful and plentiful in good works: we are commanded to be careful & diligent in preſerving and increaſing of our eſtates, by all lawful means in acquiſition & getting by our honeſt & painful labour in our callings: and by our frug al husbanding, and thrifty ſpending of our goods; that ſo having greater plenty, we may be the richer in good works. Which being ſo, let every man I ſay, as God hath enabled him do good, and they more good then others, who have received more goods then others.

CHAP. XXIII.

BUt becauſe this rule alſo may ſeem yet too general: for, that the quantity and proportion is not particularly ſet down; the beſt way will be to examine what others have done in this caſe: for where the Law written does fail, we ought to obſerve what hath been the practice of the godly, that have gone before us. To which end take theſe inſtances, Jacob thought he could not diſcharge his duty, nor expreſſe his thankfulneſſe to God this way; except he gave a tenth-part of his ſubſtance: his vow is of all that thou ſhalt give me, I will ſurely give the tenth unto thee again, Gen. 28.22. and his hand, did ſecond his tongue. Zaccheus gave half he had to the poor, Luke 19.7, 8, 9. The Primitive Chriſtians exceeded him, Acts 2.44, 45. and 4.22. King Alfred the firſt King of the Anglo-Saxons; beſtowed the ſixth part of his riches and rents upon the poor ſtrangers of the Countrey; and ſent every yeer little leſſe to forreigne Caurches without the Realm. John of Alexandria, ſirnamed the Almoner, did uſe yearly to make even with his revenues, and when he had diſtributed all to the poor, he thanked God, that he had now nothing left him but his Lord and Maſter Jeſus Chriſt; to whom he longed to flie with unlimed and unintangled wings. The Lord Harrington gave the tenth of his allowance to the poor, and other good uſes; beſides, what he gave as he walked and travelled abroad; which was not ſeldom not little. Reverend Maſter Whateley Miniſter of Banbury, alſo gave the tenth both of his ſpiritual and temporal means; and was earneſt upon all occaſions (in private and publike) in preſſing this duty of liberality upon others. Biſhop Hooper at his houſe in Worceſter, had every day a great table full of poor people appointed by courſe; which he fed with wholeſome meat: who were firſt examined and inſtructed by himſelf, or others appointed by him in the chief principles of Religion. He was ſaid to be ſpare of diet, ſparer of words, ſpareſt of time, and only liberal in relieving the poor. Queen Anne of Bullen, ever carried about her a purſe for the poor; as thinking no day well ſpent, wherein ſome had not fared the better for her: yea, ſhe kept her maids and ſuch as were about her, always employed in ſewing and working garments for the poor: that there was neither time for idleneſſe, nor leiſure to follow fooliſh paſtimes: p. 28ſo reſembling Dorcas, and the good houſwife in the Proverbs, Chap. 31.19. Maſter Bradford Martyr, counted that houre loſt; wherein he did not ſome good with his tongue, pen, or purſe. Yea, in a hard time, he thought not much to ſell his chains, rings, and jewels for others relief. M. George wiſebeart a Scotch Martyr, to the end he might do the more good, forbore one meal in three, and one day in four, for the moſt part; except ſomething to comfort nature; and would lie upon ſtraw, in courſe new canvas ſheets; which when ever he changed, he gave away. Giles of Bruſſels Martyr, gave all he could poſſible ſpare, to refreſh ſome with meat, ſome with clothes, ſome with houſhold ſtuff; and withall did miniſter wholeſome exhortation and good inſtruction, to thoſe he relieved: and amongſt the reſt, one poor woman being brought to bed, wanting a bed; he ſent his own bed, lying himſelf in ſtraw. Yea, when he was in priſon he miniſtred to the reſt of his fellow-priſoners the beſt of his fare; and contented himſelf with the very courſeſt. Doctor Taylors cuſtome was once in a fourtnight, to call upon Sir Henry Doyle, and others of his rich Pariſhioners, to go with him to poor folks houſes, and there to ſee what they wanted in meat, drink, clothing, lodging, and other neceſſaries: and the like to others that had many children, or were ſick, being himſelf no leſſe free in his ſpiritual alms, as wanting other. Maſter Fox that wrote the Book of Ma…tyrs, durſt never deny any that asked him ought for Jeſus ſake: inſomuch, that when he had bought himſelf ſhoes or the like; he would give them away before he came home, when he wanted the ſame himſelf.

Many ſuch inſtances I could give you, of ſome that are dead, and others yet living; that give ſome a tenth part of what they are able to expend, others a fifth part, others, that had they a thouſand pounds a year, would let it all go in good uſes; others that refuſe to keep Coach, horſe or man, or to be atany needleſs expence; but live privately and ſparingly; that they may the better diſcharge their duty, in giving all they can ſpare to pious and charitable uſes: and are ſo far from thinking they deſerve by it, that they count themſelves moſt unprofitable ſervants. But it were unfit to name the living, and I am loath to exceed in examples recorded by others: Neither would you allow of it, if I ſhould be over-prolix. I wiſh men would learn by theſe examples, and be provoked to ſpare ſomething from their ſuperfluities, yea, if need require (as in theſe times there be millions in need enough) even from their neceſſaries; that the poor diſtreſſed members of Jeſus Chriſt, might be relieved and comforted more then they are with their ſix pence a week, which is but enough to keep a dog. Nor can I think any thing more diſhonourable to our Nation and Religion; then our unmerciful, and unchriſtian like proviſion for the poor. And the time will come, that men will curſe themſelves, that they kept their Coaches, lived like Lords, got thouſands ill p. 29enough, and kept it as ill: in letting millions periſh or pine for want of neceſſaries. I believe, yea, I know (if the Word of God be true) that it had been better for them, to have afforded God his tithes, his ſubſidiae pro pauperibus; which is, as I ſuppoſe, a portion, that may well be ſpared of moſt men. And the Jews had the poor mans tithes, as well as the Levits. But they will heap up wealth, and purchaſe land, as if they intended to ſhare the whole world amongſt ſome few; and the reſt were to be their vaſſals. But I fear they do not more heap up riches, then they heap up wrath to themſelves againſt the day of wrath; and that what St. James ſpeaks will be verified upon them, who ſaith, Go to now ye rich men, weep and howle for your miſeries that ſhall come upon you; your riches are corrupted, and your garments moth-eaten; Your gold and ſilver is cankered, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were fire. Ye have heaped up treaſure together for the laſt dayes; Behold, that which is of you kept back from the poor, either by fraud or cruelty cryeth, and the cryes of them are entred into the eares of the Lord of Sabboth. Ye have lived in pleaſure on the earth, and been wanton; Ye have nouriſhed your hearts as in a day of ſlaughter, &c. James 5.1, to 6.

And whatever men deem, our own abundance can ill ſtand with our engagement to others that lack. It is great injuſtice for us to be full, when others pine. And let rich men look to it: for great abundance cannot be both gathered and kept without a great deal of ſin, as Eraſmus obſerves. The poor are owners of our ſuperfluities, nor is it ſo much ours as theirs: yea, what is it other then a plauſible ſtealth? to feed our riot with the wants of the owners. Whence Laurentius is bold to affirm, That the rich offend more in not giving their ſuperfluities, then the poor do in ſtealing neceſſaries.

Wealth does not damn the rich, but when the getting or keeping of i… does damnifie our neighbour or the poor. The children of Iſrael might freely uſe Manna; but what they hoarded up, either out of diſtruſt, curioſity, or for wantonneſs; would corrupt and turn to wormes.

CHAP. XXIV.

BUt yet herein, reſpect muſt be had to our ability, as Saint Peter ſaith; Let him that miniſtreth, do it as of the ability which God hath given him, not above his ability. It is not required that a man wrong himſelf, to relieve another. A man is not bound to pluck a thorn out of anothers foot, and put it into his own. No Law requires, that a man ſhould lie in the ſtreets; and let another lie in his bed. Liberality giveth with diſcretion, and is the mean between prodigality and avarice. A good man, ſaith the Pſalmiſt, is merciful, and lendeth, or giveth, and will meaſure his affairs with judgement, Pſal. 112.5. He conſiders wiſely of the poor, Pſal. 41.1.

Now wiſdome muſt herein be ſeen: Firſt, in reſpect of the giver▪ it p. 30muſt be according to his ability as Acts 11.29. and ſecondly, of the receivers, it muſt be according to their neceſſity, as Acts 4.35. Notwithſtanding in caſes of urgent neceſſity & great extremity: men are to ſtrain themſelvs, and to rack their eſtates above the reach of their ability; to preſerve their brethren, from being tortured in their perſons, upon the rack of neceſſity. For which the Apoſtle magnifieth the Chriſtian bounty of the Macedonians: who even above their ability; contributed and communicated to the relief of the poor Saints. And this our Saviour requireth, Luke 12.33. Sell that you have, and give alms. If a man want money, yet if he have money-worth that he may ſpare, he muſt ſell and give; and in ſome eaſes all, even a mans poſſeſſion, as they did in the beginning of the Goſpel, Acts 4.34. And John the Baptiſt, Luke 3.11. requireth that he who hath two coats, ſhould impart unto him that hath none: and that he who hath meat, ſhould do likewiſe. Whereby is meant, that he who hath more then is ſufficient for the ſuſtentation of life, muſt communicate it unto thoſe who are in extream neceſſity, and in iminent danger of periſhing, as we ſee it practiſed by the faithful in time of perſecution, Acts 2.45. where in a common calamity, They that had poſſeſſions and goods, ſold them, and parted them to all as every man had need. Otherwiſe, unleſſe it be in theſe caſes of extremity, it is lawful to poſſeſſe not only thoſe things which are neceſſary to nature, but alſo to a mans eſtate and perſon: For we read that Paul had a ſpare cloak at Troas, 2 Tim. 4.13. And that our Saviour himſelf had two coats in his greateſt perſecution, John 19.23.

So that except it be in caſes of the greateſt neceſſity; we muſt obſerve a golden Mean. For we have not a ſea of ſufficiency, which cannot be drawn dry. No nor yet is our eſtate in it ſelf, a ſpringing fountain, which is no ſooner empty, but preſently it filleth again: but it is like a pool of ſtanding water, or as it were a ſmall ſtream, which is fed and ſupplied by the ſpring of Gods bounty, and therefore we muſt not let it flow out faſter then it commeth in, but ſtill preſerve the main ſtock, (unleſſe it be as hath been ſhewen in caſes of great neceſſity) and keep the pond in a convenient fulneſſe; letting the overplus continually run over to good uſes: for otherwiſe there will be an intermiſſion in the ſtream of our bounty; till the emptineſſe be repleniſhed; and too much at one time, will cauſe neceſſarily too little at another.

Wherefore, that we may conſtantly hold out in well doing unto the end: there is required that an equality and proportion be obſerved, in diſcreet fitting of our works of mercy and beneficence, unto our eſtate and ability; that they may match but not exceed it.

The wiſe Husbandman, doth not caſt all his ſeed into the ground: but reſerveth ſo much at leaſt, as will be ſufficient to maintain his family; and ſo we muſt ſowe not all we have, but all which we can ſpare; that through out indiſcretion we want not food before the time of Harveſt.

p. 31Now herein is reſpect had to our ability, when keeping (as the Wiſeman counſelleth us) our cisterns and wels full: that our ſelves may drink of them, and letting the overplus run abroad to others in the ſtreets, Prov. 5.16, 17. And this the ſon of Syrach adviſeth, According to thine ability, ſtretch out thine hand, and give: Eccleſ. 14.13. and give unto the moſt High, according as he hath enriched thee: & as thou haſt gotten, give with a cheerful eye, Chap. 35.10. An example of which Chriſtian diſcretion, we have in the faithful, Acts 11.29. Then the Diſciples, every man according to his ability, determined to ſend relief unto the brethren. And this the Apoſtle meaneth, where he requireth ſuch an equality, as that ſome ſhould not be too much eaſed, and others too much burthened: but that they ſhould indifferently out of their abundance, ſupply the wants of others, 2 Cor. 8.13, 14.

It is Gods expreſſe command, Deut. 16. None ſhall appear before the Lord empty: every man ſhall give according to the gift of his hand, and according to the bleſſing of the Lord thy God which he hath given thee, Verſe 16, 17. Let every man, ſaith Saint Peter, as he hath received the gift; miniſter the ſame one to another, as good dispoſers of the manifold grace of God, 1 Pet. 4.10. It is ſaid, Acts 11. That the Diſciples every man according to his ability, ſent ſuccour unto the brethren which dwelt in Judea by the hands of Barnabas and Saul, Verſe 29, 30. The Diſciples in the Primitive Church, every firſt day of the week; put aſide by himſelf, and laid up as God had prospered him, 1 Cor. 16.2. Let every one then give; If he be not able to bring a Lamb; let him bring two turtle-Doves, or two young Pigeons, what he can well ſpare, Levit. 5.11. Or if he cannot do ſo, let him at leaſt contribute his prayers: To whom God hath given much, he requireth they ſhould give much: where he hath given little, be will accept of a little. According to his proportion of grace, he expects our proportion of goodneſs, and he doth the will of God; who does the beſt he can to do it. They are written in the book of Life, ſaith Bernard, that do what they can to do it, though they cannot do what they ſhould.

CHAP. XXV.

ONly we muſt take heed, that we do not ſtraiten our ſelves in our own conceits; and make our ſelves believe our ability is leſſe, then it is: for this is the way to make God leſſen our ability of what it is. It is uſual for men to ſay, I have little enough for my ſelf and mine: and therefore it is not required, that I ſhould give to others.

To which I anſwer, He that is all for himſelf, counts all (have he never ſo much) little enough.

Or ſecondly, perhaps thou ſpendeſt ſo much upon thy luſts; that thou art not able to ſupply the wants of others: which is the caſe of thouſands: for the luſts of the fleſh, the luſt of the eyes, and the pride of life are chargeable; they devoure all and make poor: they are able to ſpend p. 32thouſands a year, as one ſaid, I have twelve thouſand a yeer, yet I want money as much as other men. One ſinner deſtroyes much good, Eccleſ. 9.18. Rom. 16.18. They have ſought out many inventions, Eccleſ. 7.29. and thoſe conſume their eſtates of which afterwards.

But Thirdly, doſt thou think that if ſome others (that make conſcience of this duty) had the eſtate; thou haſt: that they could not, and would not do more good with it then thou doſt?

Again, fourthly, He that hath but two coats, may think he hath little enough for himſelf: Yet Chriſts bids him part with one to thoſe that have none: and the like to him that hath meat, Luke 3.11. And the rule which the Apoſtle ſets down is: that a man give according to that he hath, be it more or leſſe, little or much, 2 Cor. 8.12. If then thou haſt not two coats, nor wherewithall to have them: it will ſerve thee for a good excuſe, otherwiſe not: But

Fifthly, How comes it that thou thinkeſt ſo much, but little enough for thy ſelf? is not this ſelf love only? For if thy great abundance be little enough for thee: canſt thou think ſo ſhort a pittance as thy brother hath, much enough for him? Thou haſt variety of food, divers pounds or hundreds, he hath ſcarce any thing: and muſt you alledge I have little enough? The meaſure we mete to ſupply the wants of others, is not the ſame that we meaſure to our ſelves, they are divers, and divers meaſures are abomination to the Lord, Proverbs 20.10.

Yet this is the ſin of the whole Land: As it was the ſin of Sodom, Ezekiel 16.49. ſo it is the ſin of England: and let us look to it; for if we commit the ſame ſins; we may well expect to meet with the ſame pun…ſhment, fire and brimſtone. Or which is worſe, hardneſſe of heart, and everlaſting puniſhment, Matth. 24.50, 51. I fear this Nation lieth under a curſe for this very ſin though they ſee or conſider it not,

The poor able to work, are ſuffered to beg; the impotent, aged, & ſick; are not ſufficiently provided for; but almoſt ſtarved, with the allowance of their ſix pence a week apiece; perhaps two pence, many have nothing at all. If we had either charity or mercy, we would think if ſo much be but ſufficient for us; ô how far is it too little from ſufficing them!

But men are generally moſt devilliſhly partiall: for otherwiſe why could not this Nation as well as Holland ſet their poor on work, and provide neceſſaries for thoſe poor not able to work? that there might be no begging here, nor juſt complaint by reaſon of want; it is ſo in the Low-Countreys, not a man of their own Nation begs there. I hear the Town of Maidſtone, and the City of Dorcheſter, and a few other places ſet the poor to work; and provide for them without begging: O that London and other places would do the like! That there be no complaining in our ſtreets, Pſal, 144.14. If men fearing God, and hating covetouſneſs, were appointed to receive that, which would be voluntar… given to effect this p. 33good work: there would be ſtock enough to do it, and to ſupply all wants. Yea, the people of this Nation have been ſo bountiful, that a Law was made to reſtrain them: fearing that all the whole Land would be given to the Poor. The Papiſts will riſe up in judgement againſ… many of this generation: and is it not a ſad thing, that they ſhould be more forward upon a bad principle, then Proteſtants upon a good one?

This were a good and bleſſed work, very comfortable, of great neceſſity, attainable and honourable to this Nation; very acceptable to God, and to thoſe in want, and to all good men. Surely God would greatly bleſſe and preſerve thoſe precious men; that having power, ſhould alſo have hearts to further ſo bleſſed a work, and do ſo great good for thoſe, who cannot help themſelves. God would give them a full reward, 2 John 8. Nor do I utterly deſpair of ſeeing it effected: ſome thing a…d to purpoſe hath been done already; as I heart. And my hope is, that ou… no leſſe pious and charitable, then valiant and Noble Protector; will not let it ſtick there: nor is my hope groundleſſe, for it is known, he gives more money to the poor, then any I have heard of in our dayes, thouſands a year! I would the rich would follow his ſteps. It is expected the Lord will uſe him, to do great things for the good of this Nation: eſpecially to eaſe the oppreſſed, and to help thoſe that cannot help themſelves. The benefit and good whereof will (I preſume) more and more appear; to the glory of God, and the welfare of this Nation, maugre all the peoples rage.

But wo to thoſe mercileſſe men that do hinder! (as too many inſtead of helping the poor, do rob the poor. One, even a Juſtice of the Peace gave in his account of the poors money five hundred pounds ſhort, as can be proved; it were a good deed to name him, for example to others:) or that would not be ready to further ſuch a work. As, conſider (I beſeech you) what ought to be done in this caſe, what is our duty, and what will be our doom if we do not prevent it, by a timely breaking off our ſins by righteouſneſs, and our iniquities by ſhewing more mercy to the poor, Dan. 4.27. of which Chriſt hath given us a fair warning beforehand, Matth. 25. from Verſe 41. to the end of the Chapter, which is a Book-caſe, plain, and eaſie for each of us to underſtand, that would not feel thoſe flames.

It is not ſufficient to give the poor ſomething, unleſs they have ſufficient for their need. Thou ſhalt not harden thine heart, nor ſhut thine hand from thy poor brother: but thou ſhalt open thine hand wide unto him, and ſhalt ſurely lend him ſufficient for his need in that which he wanteth, Deut. 15, 7, 8. So they parted their goods to all men, as every one had need, Acts 2.44, 45. Neither was there any among them that lacked, diſtribution was made, according as he had need, Acts 4.34, 35, 37. If ye give not thoſe things that are needful to the body: what doth it profit? James 2.16. 1 John 3.17. That their abundance might be a ſupply of their want: that p. 34there might be an equality, 2 Cor. 8.13, 14. I ſay not ſuch an equality, for every one to have, and wear, and fare alike: but that the neceſſities of every one, may be ſupplied. Yet it may be obſerved, that when God ſed his people in the Wilderneſs; there were among them Princes and Rulers: God could, but would not provide more, nor better for them then others, one meat for all. Alſo God preſcribed a like meaſure, an Homer for each man, the pooreſt had no leſſe, the richeſt had no more. What elſe doth it ſignifie to us? beſides his bounty; but this: that it is the will of God; that there ſhould not be ſuch an extream inequality of living among his people, Exod. 16.16, 17, 18. Alſo that we ſhould not think any thing too much, nor too good; for the meaneſt of the Saints: for Manna is called Angels food, and meat from Heaven.

But do we in any proportion what we ought? or what the former Scriptures enjoyn? As conſider, Pariſhes allow their poor, perhaps four pence a week for houſe-rent, a peny a week for apparel and houſhould-ſtuff, a peny a week for waſhing, a peny a week for firing, a peny a week for meat and drink: an allowance able to make their skin cleave to their bones! or to make a mans hair ſtand an end that ſhall hear of it! If our ſelves were confined to this allowance, how ſoon ſhould we be weary of it? and yet if they do cry to Church-wardens, Collectors for the poor, &c. for what is allowed them, (if they could alwayes have it duly paid) they muſt ſo crouch, and creep, and be ſo checkt and controlled; that it would make them ſcorn to accept of it, did not hunger ſo pinch them, that they are compelled whether they will or no, not daring to anger their good maſters, for fear of being cut ſhort of that little.

CHAP. XXVI.

FIrſt, But let men take heed what they do, and how they uſe theſe poor deſpiſed ones: for Chriſt and his people are one, Heb. 2.11. 1 Cor. 12.12. He is hungry and naked in his members, Matth. 25.42, 43. If we neglect them, we neglect him; if we give them, we give to him, Iſai. 63.9. Matth. 25.44. & 10.40.

Secondly, The precept runs thus, Thou ſhalt love thy neighbour as thy ſelf, Levit. 19.18. Matth. 19.19. (a hard leſſon for men in theſe dayes, wherein the love of many waxeth cold to God and man) yet as hard as it is, Chriſtians muſt learn it: If we ſee one in need that cannot help himſelf: we are to care for him, and provide for him in ſome proportion, as we would do for our ſelves; elſe how do we love him as our ſelves? We are willing to ſhare in all that Jeſus Chriſt hath; though we deſerve it not: it is but equal that he in his, ſhould ſhare in what we have, though they deſerve it not. We ought to lay down our lives for the brethren, 1 John 3.16, 17. Aquila and Priſcilla who for my life, laid down their own necks, Rom. 16.3, 4. If ſo, then are we to lay down our eſtates for them: for that is leſſe. But

p. 35Thirdly, If on the contrary, we neglect them: we our ſelves ſhall be neglected: you have lived without ſhewing mercy, and you ſhall die without receiving mercy. Thou in thy life time haſt received thy pleaſure, (ſayes Abraham to Dives) and likewiſe poor Lazarus pains: now therefore is he comforted, and thou art tormented, Luke 16.25. It is the poor mans comfort, (if he be pious) that his condition is far better then the rich miſers: for if he have but a ſmall ſhare in this world, the other ſhall have leſs in the world to come.

Fourthly, They are thine own fleſh, Hide not thy ſelf from thine own fleſh, Iſai. 58.7, 11. and not to ſupply their wants to thy power, is to be without natural affection, 2 Tim. 3.3. yea, hereby, thou makeſt thy ſelf guilty of all the ſorrows, and ſufferings which thy not giving ſhall occaſion them. So that the poor will cry againſt thee; and God will hear their cry, and take their part. Pſal. 72.12. & 12.5.

Fiftly, What thou giveſt is not loſt, but lent to the Lord upon uſury: who will not only repay it with an hundred fold increaſe here; but with ten thouſand fold increaſe hereafter, Mark 10.30. Proverbs 19.17. The merciful man does good to his own ſoul, Prov. 11.17. So that it is not more for want of grace, then wit; that worldly men are all for heaping up here: ſince thoſe things are worthy moſt eſteem, which are of moſt uſe; and that is grace, and peace, and a good conſcience: for theſe will ſtand us in great ſtead at all times; now, and hereafter; and in all caſes, in health, ſickneſs, death, day of judgement, and to eternity. Whereas wealth without grace, hath no ſuch vertue. Indeed many will truſt men with thouſands, but not God: becauſe they do not know him, nor believe his Word.

Sixtly, We ſhould give, becauſe we may come to want our ſelves. Give a portion to ſeven, and alſo to eight: for thou knowest not what evil ſhall come upon the earth, Eccleſ. 11, 1, 2. Fire may come, thieves, oppreſſours, ſword, famine, over-flowing of waters, &c. may come: therefore make frriends by giving to the poor, Luke 16.9.

Seventhly, Give, becauſe to give is the way to have, Luke 6.38. as part the fourth plentifully proves. As we ſowe more or leſſe, ſo we ſhall reap more or leſſe. Prov. 11.25. 2 Cor. 9.6. yea, not to give, is a cauſe of poverty. To with-hold more then is meet, tendeth to poverty, Proverbs 11.24, 25. He becommeth poor, that dealeth with a ſlack hand, Proverbs 10.4.

Carnal reaſon will be apt to alleage, I would give; but I fear I ſhall want my ſelf: But the Lord ſaith, He that giveth to the poor ſhall not lack, Prov. 28.27. In the dayes of famine, they ſhall have enough, Job 5.20. Many in theſe our dayes, have had great eſtates, now they have them not; yea, they have not bread to put in their mouthes: one cauſe is, they did not ſupply the wants of others; therefore they are taken from them, and they are in great want themſelves.

Eighthly, By being unmerciful to the poor, we not only bring the p. 36judgements of God upon our ſelves, James 2.13. even all manner of miſeries, Pſal. 109.8, to 16. Job 20.19, to 25. & 31.16, to 23. Amos 6.1.7, 8: Jer. 5.28, 2…. But we bring plagues upon our poſterity alſo, Pſal. 109. Let his children be continually Vagabonds, and beg. Let there be none to extend mercy unto him, neither let there be any to favour his fatherleſs children. Let his posterity be cut off &c. becauſe he remembred not to ſhew mercy, &c. Verſe 9. to 17. So that a man cannot more hurt himſelf, and wrong his poſterity, then by not helping the poor members of Jeſus Chriſt, when they ſtand in need, nor is there a ſorer evil under the Sun, then to love money better then our ſelves, Eccleſ. 5.13. Matth. 25.41, 45.

As knowing therefore the terrour of the Lord: we perſwade men, 2 Cor. 5.11. But to whom ſhall I ſpeak, and give warning that they may hear? Behold their eare is uncircumciſed, they cannot hearken. Behold, the Word of the Lord is to them a reproach; they have no delight in it, Jer. 6.10. But who ſo is wiſe, will conſider theſe things, Prov. 29.7.

And now to fall in where I left of Haſt thou ability for unneceſſary expences? as drinking, feaſting, recreations, &c. For he only is liberal according to his ability, that beſtows no leſs in works of mercy, then he does in ſuperfluous and needleſs expences, and kindneſs to friends: He that reſembles the Th…ſſalonians, was were forward according to their ability, and rather beyond it. Or the Macedonians, of whom the Apoſtle ſaith, that in great trial of affl…ction, their extream poverty abounded, unto their rich liberality: for not only to their power but beyond their power they were willing: and prayed the Apoſtles with great inſtance, that they would receive the grace, and fellowſhip of the miniſtring, which was towards the Saints, 2 Cor. 8.2. to 6. And ſo much touching the quantity, or proportion, of what we are to give.

Here ends the ſecond Part, the other ſix follow.

In charity to the Poor, (and that to the bleſſings of this life, all felicity in the next may be added) theſe two Mites are given to the Rich.

And that it may not be thought a begging buſineſſe, the Meſſenger is only to leave them with your Servant, and go his way. If you pleaſe to peruſe theſe, and the other ſix Parts: both you and the Poor may have great gain by it; and God the glory, which is all the Authour aimes at.

End of the text · Richard Younge, The Poors Advocate (1654)