portion of their wealth to good vses but also in some fit proportion to their meanes Iob 31. 16 1◠for the Apostle would haue rich men charged to bee rich in good workes euen as God hath giuen them all things richly to enioy 1. Tim. 6. 17. 18. 1 Tim. 6. 17. 18 which who so neglecteth is not onely a miser but a foole seeing he depriueth himselfe of the fruites of haruest because he cannot finde in his heart to sow his seede yea looseth not onely an earthly croppe but the rich haruest of heauenly happinesse because hee will not forgoe for the present momentany trifles and earthly vanities Sect 8. No bountie in worldlings to charitable vses And thus it appeareth that the beneficence of the godly man is bountifull The contrary wee may obserue in wicked worldlings for either they are misers and not liberall at all or quite contrarie in their bountie to the blessed man For where God commandeth them to spend namely in beneficence and workes of mercie there they spare and their hands like Ieroboams are so dried and shrunke vp in the sinnewes that they cannot stretch them out to doe good Or if they doe it is to giue some pennie almes out of many thousands vpon some qualme of present pitie or to keep their consciēce sleeping that they may not accuse and torment them for their vnmercifulnesse But where God biddeth spare there they spend like prodigals as on dogges and harlots in feasting and banquetting in building and brauerie in gaming and reuelling and all other excesse and riot And whereas the godly man spareth from his superfluities yea sometimes necessaries that he may haue the more to spend in bountie and beneficence he onely spareth in the workes of mercie that he may haue the more to spend vpon his sinfull vanities But as the niggard that soweth not shall not reape so the prodigall worldling that soweth onely to the flesh shall of the flesh reape corruption as it is Gal. 6. 8. Gal. 6. 8. Sect. 9. The second propertie is alacritie The second propertie is alacritie and cheerefulnesse the which is also implied by the metaphor For the husbandman casteth his seede into the ground not onely willingly but also cheerefully and ioyfully not in respect of his present parting with his seede but because he expecteth a fruitfull haruest And this the Lord requireth in all good workes according to that Eccles 9. 10. Whatsoeuer thy hand findeth to doe doe Eccles 9. 10. it with thy might and that of the Apostle Tit. 3. 1. Put them in minde to bee ready to euery good worke Tit. 3 1. And especially in our beneficence and workes of mercie because it is not so much the outward act of the hand as the inward seruice of the hart wherein he delighteth So 2. Cor. 9. 7. Euery man 2. Cor 9. 7. according as hee purposeth in his heart so let him giue not grudgingly or of necessitie for God loueth a cheerefull giuer and Rom. 12. 8. the Apostle requireth Rom. 12. 8. that hee who sheweth mercie doe it with cheerefulnesse And this the Lord chiefely respecteth and rewardeth for so it is said Pro. 11. 25. The liberall soule shall be made fat not the hand Pro. 11. 25. but the soule and heart An example whereof we haue in Dauid who was accepted for his readinesse to builde the temple though he neuer performed 2. Sam 7. it in act but onely had a desire to builde it 2 Sam. 7. And in the particular case of giuing almes 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. 2. Cor. 8 12. Yea this euen the heathen man discerned and Seneca therefore defined a benefit to bee a louing and voluntary action tribuens gaudium capiensque tribuendo yeelding ioy and receiuing in yeelding it and affirmeth that a benefit cannot be touched with the hand but is seene with the minde for there is great difference betweene the matter of a benefit and the benefit it selfe and therefore gold and siluer is not the benefit but the good will of the giuer for they may be lost but the benefit still remaineth Sect 10. Cheerefulnesse in the countenance Now this cheerefulnesse sheweth it selfe in our countenance words and actions For the first benefits are to bee done with a cheerefull looke and smiling countenance which addeth much to the grace of a good deede when the eye of the giuer telleth the receiuer that the benefit bestowed is a token sent vnto him from a louing heart whereas contrariwise a soure looke much blemisheth it as though the hand had stollen it from the heart at vnawares and the eye were displeased when it discouereth the theft Sect. 11. Cheerefulnesse in words Secondly the cheerefulnesse of the heart appeareth in our words when as we speake comfortably to the party vnto whom we doe good And surely then are these well suted together Quando adijcimus bona verba bonis rebus when we ioine good words with good deedes which is to speak to his heart who receiueth the gift and doubleth the sweetenesse of any benefit Contrary whereunto are proud speeches insolent and bitter expostulations which turne a benefit into an iniurie and sometime cause a man by a gift to purchase an enemie Nam iniuri◠altius quam merita Seneca descendunt wrongs pearce deeper then gifts and the memorie taketh fast hold of them when as it easily suffereth these to slip out To this point the sonne of Syrach speaketh notably cap. 18. verse Eccle. 18. 15. 15. My sonne blemish not thy good deedes neither vse vncomfortable words when thou giuest any thing 16. Shall not the deaw asswage the heate so is a word better then a gift 17. is not a word better then a gift but both are with a gracious man 18. A foole will vpbrayde ayde churlishly and a gift of the enuious consumeth the eyes Sect 12. Cheerefulnesse in the action First when a man giueth speedily Thirdly it appeareth in the action when a man doth good speedily and readily For as one saith De benef li. 2. c. 5 Beneficentia est virtus quae moram not patitur Beneficence is a vertue which disliketh all delaies and as Seneca telleth vs Omnis benignitas properat all goodnesse is quicke of hand and swift of foote and hateth as well the paraliticall shaking and staggering of those who doubt whether to giue or no as the goutie lamenesse of such as after they are resolued to giue make but slow hast For these delaies shew vnwillingnesse Et qui moratur neganti proximus est he that delayeth a benefit is the next dore to him that denieth euen as on the otherside a quicke hand is an euident signe of a free heart for proprium est libenter facientis cito facere Seneca ibid. it is the propertie of him that giueth willingly to giue it
chooseth rather to offend on the saufer side because it is better the poore man should take a slight surfet through too much fulnesse then to be pinched and famished for want of necessaries and that the mercifull mans almes should aspire to the title of bountie and beneficence then to bee abased with the name of neerenesse and niggardly hardnesse Sect. 4. We must so giue to one as that we do not neglect many Yet because great benefits can reach but to few and almesdeedes must extend to many wisdom as much as may be auoideth both extrems and so giueth to one as that many others may not be neglected And therefore the godly man maketh wisdome to deale the dole because nothing is well done which is done without it For as the hathen man saith non est beneficiū nisi quod ratione datur quoniam ratio omnis honesti comes est Seneca It is not a benefit which is not giuen with reason because reason is the guide and companion of all honest and vertuous actions And in this regard almesdeedes are fitly likened vnto sowing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adag seede wherein the rule is manuserendum non thylaco the seede is to be cast out of the hand and not out of the whole sacke and strained through the fingers that it may be scattered abroade and so goe farre and not powred on heapes which were non serere but congerere not to sow but to surcharge the ground with superfluitie in one place and to cast nothing in another And thus in giuing almes we must cast the seede of our beneficence with an euen and indifferent hand not vpon one or two alone but vpon many for it is the nature of goodnesse as the schoolemen speake to be diffusiua sui extending it selfe to the benefit of many The which is also signified by that phrase of casting our bread vpon Eccle. 11. 1. the face of the waters where hee vseth the plurall number to intimate vnto vs that the obiect of our bountie should be many and not one or some few and by the phrase of communicating which the Apostle vseth 1. Tim. 6. 18. which implyeth 1. Tim. 6. 18. thus much that our almesdeedes must bee common vnto many And it is plainely expressed by the wise man Eccles 11. 2. Giue a portion to seauen Eccles 11. 2. and also vnto eight where by a certaine number an vncertain is signified but yet thus much is required of vs that we confine not our liberality vnto a few but extend our goodnes to a numerous company Sect 5. We must giue almes cheerefully Againe whereas almesdeedes haue here the title of giuing giuen vnto them and a gift is a free and liberal action we hence gather that they are to be done willingly and cheerefully and not grudgingly and repiningly The which the Lord forbidderh and condemneth Deut. 15. 10. Thou shalt surely giue vnto thy poore brother and thine heart Deut. 15. 10. shall not be grieued when thou giuest vnto him because that for this thing the Lord thy God shall blesse thee in 1. Pet. 4 9. all thy workes and in all that thou puttest thine hand vnto For as in all other duties so in this the Lord more requireth the inward seruice of the heart then the outward seruice of the hand according to that 2. Cor. 9. 7. Euery man as he purposeth in his 2. Cor. 9. 7. heart so let him giue not grudgingly or of necessitie for God loueth a cheerefull giuer An example of which cheerefulnesse we haue in the faithfull of the Church of Corinth who were so forward in ministring to the poore Saints that the Apostle professeth it needelesse to remember them of it 2. Cor. 9. 1. Yea an almesdeede is a gift not onely 2. Cor. 9. 1. vnto men but euen to God himselfe as he esteemeth it from whom we haue receiued what we giue and all good things besides and hereof it is called a sacrifice yea such a sacrifice wherein he chiefely delighteth Heb. 13. 16. Now all Christian sacrifices are freewill oblations which Heb. 13. 16. are to be offered with ioy and cheerefulnesse and if they be soured with the leauen of grudging and murmuring they are made odious vnto God Sect. 6. Cheerefulnesse in countenāce Now this alacritie of heart discouereth it selfe in the countenance words and actions For first a willing minde causeth a cheereful countenance the which is necessary in these actions of liberalitie wherein it is not fit to haue manum apertam vultum clausum an open hand and a close and cloudie looke which though it should not proceede from any auersenesse and vnwillingnes in the heart yet it serueth for no good vse but like a scarecrow affrigheth the poore so as they cannot with any bouldnesse or confidence come to aske reliefe nor feede securely vpon those seedes of beneficence which are cast vnto them And this the sonne of Syrach requireth in these actions of liberalitie Cap. 35. 9. In all thy gifts saith Eccle. 35 9. he shew a cheerefull countenance which that wee may doe let vs remember that the liberall looke hath the promise of blessednesse as well as the liberall action according to that Pro. 22. 9. Hee that hath a bountifull eye shall be blessed for he giueth Pro. 22. 9. of his bread to the poore But this hope of blessednesse many rich worldlings make voide vnto themselues who either like euill nurses are so hard of milke that it cannot be drawn from them without paine and irkesomenesse the which they expresse by their sower lookes and wrethed and wrinkled foreheads or else couer the poores nakednesse and relieue their wants as Noahs sonnes with a better minde did couer the nakednesse of their father with their faces turned another way For as some browbeate the poore with proud soure and seuere lookes so there are others as bad as they who turne away their eyes and faces from them as though they were such an eyesore as might not be indured nor be looked vpon without griefe and vexation And this they doe because they feare to be infected with the contagion of the poore mansmisery so much as in a sympathie and fellowfeeling of his calamitie and therefore as men that come neere vnto them who are infected with the plague or leprosie so doe they shunne them or if they stand in their way turne their faces from them and out of a desperate resolution to giue them nothing they will not so much as looke vpon their miseries least their conscious eyes should checke their churlish hearts and put them in minde of their barbarous inhumanitie But let such be assured that as they turne away their eies from the poore in the day of their misery so the Lord will turne away his face from them in the day of their calamitie and as they haue stopped their eares at the crie of the poore so they themselues shall crie and God
they might lay vp store for themselues a good foundation against the time to come that they may lay hold on eternall life 1. Tim. 6. 18. 19. 1. Tim. 6. 18. 19 Yea in truth by exercising our selues in these workes of mercie euerlasting happinesse is begun in this life not onely as thereby we haue an entrance into it by assurance of faith but also haue the earnest and fruits of this happinesse and blessednesse In both which regards they are in the Scriptures pronounced blessed who taking compassion on the poore doe liberally relieue them As Pro. 14. 21. He that hath mercie on the poore happie is he And Pro. 22. 9. Hee that hath a bountifull Pro. 14. 21. and 22. 9. eye shall be blessed for hee giueth of his bread to the poore And thus are they blessed of God according to that Deut. 15. 10. Thou shalt surely Deut. 15. 10. giue to thy poore brother and thine heart shall not bee greeued when thou giuest vnto him because for this thing the Lord thy God shall blesse thee in all thy workes and in all that thou puttest thine hand to which blessing in these temporall things is vnto the faithfull an earnest and pledge of their euerlasting blessednesse And our Sauiour pronounceth them blessed who are mercifull because Matth 5. 7. they shall obtaine mercie Math. 5. 7. and telleth vs that if in stead of our kinred and rich friends wee will inuite the poore to be our guests we shall be Luk. 14. 14. blessed Luk. 14. 14. And thus also they are blessed of men as we see in the example of Iob who saith that because he deliuered the poore that cryed Iob. 29. 12. 13. and the fatherlesse and him that had none to helpe him the blessing of him that was readie to perish came vpon him Iob. 29. 12. 13. And in this regard because our almesdeeds are the meanes of deriuing vnto vs so many blessings they themselues haue the name of a blessing giuen vnto them by the Apostle 2. Corinth 9. 5. 2. Cor. 9. 5. Sect. 7. That the greatest benefit of our almes redoundeth to our selues Acts 20. 3â— By all which it appeareth that it is much better to giue then to receiue as it is Acts 20. 35. Because the poore receiue onely things transitory and but of small value but they that giue things spirituall inestimable and heauenly In which regard it may bee truely sayd that as he who is mercifull is good vnto others so he is best of all to himselfe for whereas hee onely releeueth their bodies he feedeth and refresheth his owne soule according to that Prou. 11. 17. The mercifull man Prou. 11 17. 25. doth good to his owne soule And ver 25. The liberall soule shall be made fat and he that watereth shall be watered also himselfe Whereof it is that God is sayd to haue bestowed and the Churches of Macedonia to haue receiued grace when in their affliction and pouerty they abounded vnto the riches of their liberalitie and euen aboue their power contributed to the necessity of the poore Saints 2. Cor. 8. 1. 2. And therefore let vs also labour to abound in this grace as the Apostle exhorteth 2. Cor. 8. 1. 2. v. 7 vers 7. because there is no losse in this spirituall traffique but the more we lay out the greater will be our gaine the more liberally we giue the more bountifully we shall receiue Sect. 8. That fearefull threatnings are denounced against the vnmercifull But if all these arguments taken from our own good will not perswade vs to be bountifull in doing these works of mercie yet let those thretnings of euils and comminations of Gods iudgements somwhat rouze vs vp to the performance of these Christian duties For the Lord so abhorreth the neglect of them that hee reckoneth it among those hainous sinnes of Sodome which mooued him in his fearefull wrath to destroy them with fire and brimstome from heauen Ezech. 16. 49. Ezech. 16. 49. And that wee may not fall into it threatneth against all who liue in it most greiuous punishments As first that he will turne away his eares from hearing their praiers Prou. 21. 13. Who so Prou. 21. 13. Frustra manus ad Deum ex pandit qui has ad pauperes non extendit 2. Cor. 9. 6. stoppeth his eares at the crie of the poore he shall also cry himselfe and shall not bee heard That as they sow nothing in the seed-time of this life so they shall reap nothing in the haruest of happinesse 2. Cor. 9. 6. that as they haue sowen only to the flesh so of the flesh they shall reap nothing but corruption Gal. 6. 8. that they shall lie open to the curse Gal 6. 8. Prou. 28. 27. of the poore according to that Prou. 28. 27. He that giueth vnto the poore shall not lacke but hee that Deut. 24. 15. hideth his eyes shall haue many a curse The which curses of the poore he will heare and ratifie according to the saying of the sonne of Syrach chap. 6. 5. Eccli 6 5. Turne not away thine eie from the needie and giue him no occasion to curse thee 6. For if he curse thee in the Iob. 31. 16. to 29. bitternesse of his soule his praier shall bee heard of him that made him Finally the Lord threatneth vnto them iudgement without mercie who haue shewed no mercy Iam. 2. 13. To which purpose one saith Iam. 2. 13. Thou hast not beene mercifull and thou shallt not finde mercy thou hast not opened thy gates to the poore and Basil Orat. ad Diuites thou shalt be shut out of the gates of heauen thou hast not giuen bread and thou shalt not receiue the bread of life And againe The fruits which thou shalt reape will be like the seede which thou hast sowen Thou hast sowen bitternesse and thou shalt reape bitternesse thou hast sowen crueltie and thou shalt reape cruelty Thou hast shunned mercie and mercy shall shun thee thou hast hated the poore and hee in like manner shall hate thee who beeing rich was content for our sake to become poore The which denunciation of iudgements shall accordingly bee executed at the latter day when vnmercifull men shall bee banished out of Gods Kingdome not only for hurting the poore but for not helping them nor for taking away their bread drinke and clothes but for not giuing these things vnto them An example whereof our Sauiour propoundeth in the parable of the Luk. 16. In inferno positus ad petenda minima peruâ—nit qâ—ae hiâ— parua negauit August de Conflict virt rich glutton who hauing receiued from God the large portion of a childe grudged to spare out of his plenty and superfluity the portion of a dog euen the scraps which fell vnder his table And therefore his punishment was answerable for he who denied his crummes to satisfie poore Lazarus his hunger was himselfe denied a
speedily And as this graceth the gift in respect of the giuer so it doubleth the benefit to him that receiueth it Nam bis dat qui cito dat he giueth twise that giueth quickly and the swifter that a benefit commeth the sweeter it tasteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must then be no stay in these actions of beneficence but onely that which is caused through the receiuers shamefastnes for a benefit looseth his grace when it sticketh to his fingers who is about to bestow it as though it were not giuen but plucked from him And so the receiuer praiseth not his benefactours bounty but his owne importunitie because he doth not seeme to haue giuen but to haue held too weakely against his violence Sect 13. That wee should preuent mens suites with our readinesse It must then be the benefactours care to preuent with his readinesse their suites who neede his Sero beneficium dedit qui roganti dedit Seneca Esa 21. 14. helpe and like the Astrologer hee must diuine at the wants of the poore before they lay them open imitating the sunne which giueth light heate and vitall influence without intreatie He must be like the inhabitants of the land of Tema who brought water to him who was thirstie and preuented with their bread him that fled yea he must labour to be like our heauenly father who as the Psalmist speaketh not onely giueth vs our hearts desire and withhouldeth not the request of our lips but also preuenteth vs with his blessings of goodnesse and often giueth before we aske Psal 21. 2. 3. And Psal 21. 2. 3. this also is of singular vse in the bestowing of benefits and maketh the gift much more acceptable Nam illud beneficium iucundum victurumque in Seneca de Ben. lib. 2. cap. 1. animo scias quod obuiam venit that benefit is most delightfull and will longest liue in the minde of the receiuer which stayeth not till hee come to seeke it but commeth out to meete him in the midde way For it is a torment and heauie burthen to an ingenuous minde to craue the which so presseth the heart that oftentimes it maketh the blood to come into the face which who so with his readinesse preuenteth doubleth the benefit And if this bee omitted the gift looseth some part of his grace because it is purchased with paine and commeth not freely and without cost Nam non tulit gratis qui cum rogasset accepit there is nothing dearer then that which is bought with the price of many praiers and the benefactour also looseth some part of his thanks for a benefit pearceth the heart like a dart diuersly in respect of the diuers manner of casting it slighty if it bee cast faintly and deepely when as it commeth forcibly and with a good will Sect. 14. We must at least willingly entertaine the first motion But if this hath beene omitted to preuent suits with our readinesse yet at least the cheerefulnesse of the heart must shew it selfe in willing entertaining the first motion and if our benefit haue not sought him out before hee sued yet at least let him finde it when he sueth Atque etiam dum rogat erogemus and let vs giue euen whilest hee asketh or if necessary occasion causeth any stay yet let vs by all meanes not seeme to doubt and deliberate whether we shall giue or no for proximus Seneca est neganti qui dubitauit nullamque meretur gratiam he that doubteth deserueth small thankes because hee is next neighbour to him that denieth nam qui tarde dedit diu noluit hee that was slow in giuing was long vnwilling And this readie intertaining the first motion the wise man requireth Pro. 3. 27. Withhold not good from thy neighbour Pro. 3. 27. when it is in thy power to doe it say not to him goe and come againe and to morrow I will giue thee when thou hast it by thee For nothing is more tedious then to hang long in suspence and wee indure with more patience to haue our hopes behedded and quickly killed then to be racked and tortured with long delaies according to that Pro. 13. 12. Pro. 13. 12. Hope deferred maketh the heart sicke but when the desire commeth it is a tree of life But especially we must auoide delaies in giuing after we haue granted for there is nothing more bitter then to bee forced to make a new suite for that which hath already beene obtained and to finde more difficultie in the deliuery then in the grant Sect. 15. The third propertie is constancie in doing good The third propertie of beneficence is constancie and assiduitie in doing good the which is also implied by the metaphor for the husbandman contenteth not himselfe to haue sowed his seede in former yeares but he continueth to sow it still to the end of his life and though the croppe be sometime so small that the seede it selfe is scarce returned yet he will not bee discouraged but will againe cast it into the ground in hope of better successe And thus must we also doe in sowing the seedes of our beneficence casting them daily into the grounds which we finde fitted and prepared and not thinking it enough to adorne our selues with them as with our best apparell which we onely put on on high and festiuall daies wee must make it to bee our daily exercise benefacta benefactis pertegentes as one saith making one Plauâ—us in triâ—mâ—â—r good deede an inrroduction vnto another and neuer leauing to doe good so long as there is any power in our hands to doe it And vnto this the Apostle exhorteth 2. Thes 3. 13. Brethren bee not wearie of well-doing and 1. Thes 5. 15. Euer follow 2. Thes 3. 13. 1. Thes 5. 15. Gal. 6 9. that which is good both among your selues and to all men wherein we shall imitate our heauenly father and approue our selues to bee his children who reneweth his mercies vnto vs euery morning and multiplieth his blessings vpon vs euery day with a new supply and so we shall be sure to receiue a rich reward for if we be stedfast and immoueable alwaies abounding in these workes of the Lord wee may bee assured that our labour shall not bee in vaine in the Lord as it is promised 1. Cor. 1. Cor. 15. 58. 15. 58. Sect. 16 We must increase in doing good Yea our care must be as to grow in grace so to bring forth new fruites of good workes imitating Apoc. 2. 19. herein the Church of Thiatira whose last workes excelled the first Apoc. 2. 19. Seeing we cannot otherwise be sure to be constant in them for they who goe not forward but stand at a stay will not long stay in their standing And in this the beneficence of a godly man differeth from that which is in worldlings who doe some good workes of mercy by fits but are not constant in well doing and also from that which is
by restoring the like to the true owner Sect. 8. That all the former cases are to be vnderstood with some exceptioÌ„ All which cases are to be vnderstood with this exception if the poore be but in ordinarie want and not in extreame necessitie as when hee is in danger to bee famished or starued or in extreame and imminent perill to perish for want of releefe or to be vtterly ruined and ouerthrowne in his whole estate in which cases nothing is to bee accounted proper but all becomes commune Mat. 12. 1. 3. 4. Dut. 23. 24. 25. through this vrgent and vnresistible necessitie Yet so as that he who giueth must purpose to the vttermost of his power to make satisfaction to the owner for those goods which hee hath thus bestowed seeing though it may seeme to bee a worke of mercie to giue reliefe in such extremities yet not of iustice if wee giue that which belongeth to other men without any purpose of making restitution Sect 9. That a certaine quantitie is not determined The second point to be considered in the matter of our almes is the quantitie or measure of them the which is not particularly determined in the Scriptures because there are so many circumstances which alter the case that no certaine rule could be giuen but it is left to the discretion of the prudent Christian to giue according to the occasion offered more or lesse as he thinketh good And therefore the Apostle exhorting the Corinthians to abound in this grace addeth that he speaketh not this by commandement but by occasion of the forwardnesse of others 2. Cor. 8. 7. 8. 2. Cor. 8. 7 8. and afterwards 2. Cor. 9. 7. Euery man according and 9. 7. as he purposeth in bis heart so let him giue not grudgingly or of necessitie for God loueth a cheerefull giuer And this the nature of the worke requireth for giuing is a free and liberall 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 inlarged with loue and bounty Sect. 10. That we must giue liberally But yet this in the generall is required that we giue our almes not with a straight and niggardly hand but bountifully and largely the which is implyed by the metaphor of scattering or sowing seede fitted by the Apostle to this action of giuing almes 2. Cor. 9. 6. which is vsually done 2. Cor. 9. 6. with a bountifull and full hand as also by that phrase of opening the haÌ„d wide to the poore and needy Deut. 15. 11. of stretching and reaching Deut. 15. 11. out to the poore which phrase Salomon vseth to expresse the bounty of the vertuous woman Pr. Pro. 31. 20. 31. 20. And in regard hereof the act of giuing almes is by the Apostle tearmed by the name of bountie opposed to couetousnesse as being contrary vnto it 2. Cor. 9. 5. And plainely expressed where the Apostle perswadeth to this bountie by annexing that gracious promise 2. Cor. 9. 2. Cor. 9. 5 8. 6. 6. He that soweth bountifully shall reape bountifully and maketh it to be an especiall grace of the spirit to abound in these workes of mercie v. 8. and an vndoubted signe of the sinceritie of our loue 2. Cor. 8. 8. 2. Cor. 8. 8. Sect. 11. That in giuing we must haue respect to our owne abilitie But yet herein respect must be had as before I haue in part shewed to our abilitie keeping as the wise man counsaileth vs our cesternes and wels full that our selues may drinke of them and letting the ouerplus as it were at the waste runne abroade to others in the streetes Pro. 5. 16. Pro. 5. 16. 17. 17. And this also the sonne of Syrach aduiseth according to thine abilitie stretch out thine hand and giue chap. 14. 13. and giue vnto the most high according Eccles 14. 13. as he hath inriched thee and as thou hast gotten giue with a cheerefull eye chap. 35. 10. An example and 35. 10. of which Christian discretion wee haue in the faithfull Act. 11. 29. Then the Disciples euery man according to his abilitie determined to send reliefe vnto Act. â—1 29. the brethren And this the Apostle meaneth where he requireth such an equalitie as that some should not be too much eased and some too much burthened but that they should indifferently out of their abundance supply the wants of others 2. Cor. 8. 13. 14. 2. Cor 8 13. 14. Sect. 12. That in case of extreame necessity we must straine our selues aboue our abilitie Notwithstanding in cases of vrgent necessitie and great extreamitie men are to straine themselues and to racke their estates aboue the reach of their abilitie to preserue their brethren from being tortured in their persons vpon the racke of necessitie for which the Apostle magnifieth the Christian bountie of the Macedonians who euen aboue their ability contributed and communicated to the relief of the poore Saints And this our Sauiour requireth Luk. 12. 33. Sell that you haue and giue almes And Iohn the Baptist Luk. 3. 11. Luk. 12. 33. and 3. 1â— He that hath two coates let him impart vnto him that hath none and he that hath meate let him doe likewise Whereby is meant that he who hath more then is sufficient for the sustentation of life must communicate it vnto those who are in extreame necessitie and in imminent danger to perish as we see it practised by the faithfull in the time of persecution Acts 2. 45. where they that had possessions Act. 2. 4â— â—â— 34 35. and goods sould them and parted them to all as euery man had neede otherwise vnlesse it bee in these cases of extremitie it is lawfull to possesse not onely those things which are necessary to nature but also to a mans state and person For we reade that Paul had a spare cloake at Troas 2. Tim. 4. 13. And that our Sauiour himselfe had two 2. Tim. 4. 13. coates in his greatest persecution Ioh. 19. 23. Ioh. 19 23. Sect. 13. Of the qualitie of our almes And so much for the quantitie The third thing propounded in the matter of our almes is the qualitie of them in which respect it is required that wee giue to the poore things holesome cleanely conuenient and comfortable for the sustentation of their liues auoiding therein two extreames first of those who giue vnto them such base and sluttish foode as they would scarce offer vnto their dogges And to this end we must remember that wee doe not relieue contemptible creatures of another kinde inferiour to our selues but those that are of the same flesh children of the same father yea members of the same body and partakers in hope of the same precious promises And which is more that in them wee lend vnto the Lord who iustly scorneth our base refuse yea relieue Iesus Christ himselfe and will we giue
the Corinthians to contribute vnto the necessity of the poore Saints 2. Cor. 8. 14. That now saith hee 2. Cor. 8. 14. at this time your abundance may be a supply to their wants that their abundance also may be a supply for your wants that there may be an equalitie In which regard our benefactours are to be preferred before our kindred in the flesh because though we be tyed vnto these in a neerer bond of alliance blood yet we are more straightly bound to the other in the bond of iustice common equitie according to that Pro. 18. 24. A man that hath Pro. 18. 24. friends must shew himselfe friendly and there is a friend that sticketh closer then a brother Sect. 11. Next vnto our benefactors we must extend our bountie to our kindred in the flesh Next vnto our benefactours wee must extend our bounty to our kindred who are not onely of Gen. 29. 13. 14. the same flesh with vs in respect of nature and common parents but in regard of neere alliance and consanguinitie being lately and immediately sprung from the same Progenitours And this bond of naturall affection tyed euen churlish Laban himselfe in all kindnesse and loue to his kinsman Iacob till it was broken by his worldlinesse and the violent strength of his greedie couetousnesse Gen. 29. 13. 14. From whence wee learne that they are more churlish then Laban who hauing abundance wil not acknowledge their poore kindred nor Minister any thing to their necessities Sect. 12. Next vnto our kindred wee must releiue cōmon friends and neighbors In the next place vnto these wee are bound to releiue before others our common friends and neerest neighbors who dwell in the same place parish for besides the bond of neighborhood we are in this regard also to preferre them before others because through Gods prouidence they are first offered to our view and haue the oportunity of discouering vnto vs their wants and miseries To which purpose one saith whenas thou canst August de doct Christ not doe good vnto all thy care must principally extend to those who by place time and other opportunities are as it were by a certaine lot more straightly and neerely ioyned vnto thee And the rather because being neere at hand they are as occasion serueth ready to performe vnto vs mutually according to their poore power all good offices and Christian duties according to that Pro. 27. 20. better is a neighbour that is neere Pro. 27. 10. then a brother farre of Sect. 13. Next vnto our neighbours we must respect our Country-men and then strangers Next vnto our neere neighbours we are to releiue the inhabitants of the same City Sheere Deut. 15. 7. and Countrie before those who are of other nations according to that Deut. 15. 7. If there be among you a poore man of thy brethren within any of thy gates in thy land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hand from thy poore brother And vers 11. Thou shalt open thine hand wide vnto thy brother to thy poore and thy needie in thy land c. But yet wee are not so onely to respect them as that we are to neglect poore Christians of other Countries but they also are in the next place to be releiued according to that Leuit. 25. 35. If thy brother bee Leuit. 25. 35. waxen poore and fallen in decay with thee then thou shalt releiue him yea though he be a stranger or a soiourner that he may liue with thee And this is a part of that good hospitalitie which the Apostle exhorteth vnto Rom 12. 3. and commendeth vnto Rom 12. 13. Heb 13. 2. Gen 18 3. 19. 2. Esa 58. 7. vs in the example of Abraham and Lot Heb. 13 2. Be not forgetfull saith he to entertaine strangers for thereby some haue entertained Angells vnawares And this is a part of that fast which God requireth that we bring the poore which are exiled or cast out into our houses especially when as they suffer banishment for the profession of the Gospell for then in receiuing them wee receiue Christ and performe one of those works of mercie which shall be so richly rewarded at the last day Matth. 25. 35. I was a stranger and you tooke Matt 25. 35. me in In which regard they are to be relieued with the chiefe of our spirituall kindred and to haue the next place to our owne children and familie reserued for them And this dutie is commended in Gaius who charitably entertayned the brethren who were strangers and the neglect hereof condemned in proud Diotrephes who receiued not the brethren himselfe and also forbad those that would Ioh. Epist. 3. 5. 10. Ioh. epist 3. v. 5. 10. Sect. 14. We must suffer our bounty to extend to our enemies Yea so full of mercy and christian charitie ought we to be that our good deeds as occasion serueth Rom. 12. 20. must not only extend vnto our friends neighbors and strangers but euen vnto our enemies according to that Rom 12. 20 If thine enemie hunger feede him if he thirst giue him drinke An example whereof we haue in the good Prophet Elisha who 2 King 6. 22. would not suffer the Aramites to be smitten with 2 King 6. 22. the sword but contrariwise caused them to be releiued in their necessitie whereby he so wonne their loue that they came no more to invade the land of Israel Sect. 15. A caution for the better vnderstanding of the former rules And thus we haue shewed in what order we are to proceede in doing these workes of mercy preferring our wiues next vnto our selues before all whatsoeuer our Parents before our children and these with the rest of our familie before all others our spirituall kindred and benefactors before them who are onely of our kindred in the flesh our kindred before common freinds and neighbours and these before strangers and strangers also before enemies so that if our liberalitie cannot through the straitenesse of our estates extend to all sorts then must we stretch it as farre as we can according to this order Which is to be vnderstood if they be in other things alike that is like in want and pouertie and like in pietie and honestie for otherwise we must as hath beene shewed releeue those who are our enemies being in extreame necessitie euen before our owne children being but in ordinarie want and those who are religious vertuous being further of before those who being vicious and gracelesse are neerer vnto vs. And so when we are linked vnto any in many of these bonds we are to preferre them before any of those to whom we are but bound in some one particular if they be not our Parents or vnder our own charge gouernment as a godly kinsman before one who is as religious but nothing a kinne vnto vs or a kinne vnto vs but not so
one saith Idolalaters so much reuerence the insensible image of their Idoll-gods that they willingly bestow vpon them the most precious things they haue of which notwithstanding they haue no vse and Lactant de vero Cuâ—tu l. 6. c. 13. cannot so much as giue thankes vnto them for all the oblations which they haue receiued how much more iust and equall is it to respect and cherish the liuing images of Almighty God that thou mayest bee thought worthy to finde him who euer liueth especially seeing they can vse what they haue received and giue vnto thee thankes and God also in whose sight thou doest these good deedes will approoue them and pay vnto thee the wages of thy pietie we are redeemed in our soules and bodies with the same precious blood of Iesus Christ and therefore why should wee make question of giuing a poore alms for the preseruation of their bodies seeing our Sauiour hath giuen such an inestimable price for their redemption wee are partakers of the same calling whereby wee are called out of the world and gathered into the Church and Communion 1. Cor. 1. 9. 1. Pet. 2. 9. 3. 9 5. 10. of Saints yea of Iesus Christ our Lord out of darknesse into his maruellous light that wee may inherite the blessing of eternall glory and out of a desperate condition to bee partakers of the same precious promises And by vertue of this Ephes 4. 5. calling we serue one the same God be of one Church and Family and haue one Religion one Faith one Baptisme and why then should wee thinke it much to communicate vnto the poore earthly trifles for whom God hath prouided heauenly happinesse why should wee not doe for those who are of the same family with vs and grudge to giue vnto Gods seruants such things as we would be ashamed to denie vnto the meanest of our owne why should they not haue fellowship with vs in our houses at our owne table who haue communion with vs in Gods house and are inuited guests to his table as well as our selues we are brethren of the same father and co-heires of the same heauenly kingdome and therefore let vs take care of those who are so neere of kinne vnto vs and not cast them off as though we had nothing to doe with them for it is the voyce of Cain to say Am I my brothers keeper and seeing God hath thought them worthy to raigne with vs in heauen let not vs thinke them vnworthy to liue with vs on the earth if he vouchsafe to giue them with vs a glorious and euerlasting kingdome let not vs looke vpon their present vile and contemptible condition vnlesse it be to pitty and releeue them seeing they shall bee aduanced with vs if not before vs nor refuse to make them partakers with vs of these earthly and contemptible trifles which are small in woorth and momentanie in continuance For this the Apostle Iames condemneth for such an hainous sinne as shall procure iudgement without mercy Iam. 2. 5. Hearken my beloued brethren hath not God chosen Iam. 2. 5. the poore of this world rich in faith and heires of the Kingdom which he hath promised to theÌ„ that loue him but yee haue despised the poore And what followeth He shall haue iudgement without mercy that hath shewed no mercy And this Austin noteth as most vnseemly August De Tempore Serm. 2. c. 10. and vnequall that among men professing Christianity and vnder the gouernment of the same Lord some should be pampered and drunken with excesse and others should be tormented and perish with hunger Wee are all the seruants of one and redeemed with one price all hauing alike ingresse and egresse into and out of the world and if we doe well wee shall all come to the same blessednesse And why then doth not the poore now eat with thee who shall hereafter raigne with thee why doest thou not permit him to put on thine old and cast clothing who is to receiue with thee the robe of immortality why is he not thought worthy to eat thy bread whom God hath thought worthy to receiue the Sacrament of Baptisme and why deemest thou him vnworthy to eate the reliques of thy meate whom God hath enuited to feast with the blessed Saints and Angels Finally wee are the same spouse of the same heauenly Bride-goome and 1. Cor. 12 12. 13. 14. members of the same mysticall body the head whereof is Iesus Christ and therfore if the limbs of Sathan will not being combined one to another in an hellish friendship denie to doe these small tristles one for another much lesse let vs who are knit together in this spirituall and holy vnion seeing if wee doe good to our fellow-members the benefit must needes redound vnto our selues who are of the same body euen as the hand giuing nourishment to the mouth and the mouth preparing it for the stomacke doe in nourishing it prouide nourishment for themselues Sect. 9. That our communion with our head Christ should mooue vs to releeue the poore The second bond which bindeth vs to this duty is the communion which the poore together with vs haue with our head Christ which is so neere and indissoluable that our Sauiour esteemeth that as done vnto himselfe which is done vnto them euen as the head acknowledgeth the benefit done vnto it which the meanest member of the body immediately receiueth Yea in truth that is much more acceptable which we doe for his poore members than if we should do it to his owne person as being a signe of greater loue for it is but an ordinarie kindnes to conferre benefits vpon our dearest freinds but to extend our bountie to the poorest and meanest that belong vnto them is a signe of much greater loue For if for their sakes only we do good vnto these how much more would we be ready to doe it vnto them-selues if they had occasion to craue our helpe And as in this regard he much esteemeth this christian bountie so also he will richly reward it at the day of iudgement for then these mercifull men who haue releiued the poore for Christs sake shall with rauishing ioy heare that sentence Come yee blessed of my Father because the workes Math 25 40. of mercy which they haue done to the poore Christ will acknowledge as done vnto him-selfe Now what can bee a more forcible reason to make our hearts relent though they be neuer so stonie and our bowells to earne with pitty and compassion towards the poore though they were of brasse and yron than to consider that our deare Lord and Sauiour in them doth craue releife For who is so more than brutishly ingratefull that can turne him away emptie-handed who being infinitely rich in all glory and happinesse was content for our sakes to become poore that by his pouertie he might communicate 2 Cor. 8. 9. vnto vs his heauenly riches Who would not giue Christ