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
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
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
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
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
any thing for his sake that hee will giue vs all things which will make vs happy and glorious before we will part with those things wherein men place their worldly happinesse So that those gifts which are giuen to the poore by infidels carnall worldlings and men professing christianitie but yet continuing grosely ignorant of the maine principles of religion and in the state of infidelitie are not such Christian almes as are acceptable vnto God or as will assure vs that we are godly and blessed for to doe a worke in faith and approued in the sight of God is not onely to be truely perswaded and assured that the thing we doe is warranted by Gods word and allowed by him but that we also in Christ are accepted of him which faith being wanting it is impossible that our best actions should please God because they are but sinne as the Apostle telleth Heb. 11 6. Rom. 14. 23. vs. Heb. 11. 6. Rom. 14. 23. Sect. 4. The second cause is obedience vnto God Secondly the godly mans almes is giuen in obedience to God because hee hath commanded it In which regard he putteth no difference betweene friend or enemie nor respecteth his owne praise or profit to be thereby swaied in doing these workes of mercie but alwaies hath God before his eyes and chiefely intendeth in his almes to doe him seruice And therefore such almes as are giuen without any respect to Gods commandement out of meere humanity and naturall pittie or for worldly ends as profit and vaineglory are no badges of christianity nor any infallible properties of a blessed man Math. 6. 2. Sect. 5. The third cause is charitie Fitst the loue of God Thirdly the christians almes arise from true charitie and vnfained loue and are therefore called 2. Cor. 8. 4. by the Apostle χάÏις that is a gift giuen out of meere good will The which is so necessary to the doing of almes that they are of no worth if they be done without it For so the Apostle saith 1. Cor. 13. 3. Though I feede the poore with all my goods and haue no charitie it profiteth me nothing 1. Cor. 13 3. Now this charitie from whence almesdeedes spring is twofold The first is the loue of God for wheÌ„ we are perswaded that God dearely loueth vs and as a pledge hereof hath giuen vnto vs his deare Sonne to the death for our redemption and with him all good things respecting this life or the life to come then from the fire of this diuine loue towards vs flameth or rather sparkleth our loue towards him againe the which we manifest by louing our neighbours for his sake and approue both our loue and thankefulnesse to be hartie and sincere by giuing vnto them somewhat out of that store wherewith God hath inriched vs in obedience to his commandement and that we may glorifie his name by hauing the light of our godly conuersation shining before men Which duties of loue and Christian charitie who so neglect they shew that they are destitute of the true loue of God as the Apostle affirmeth 1. Ioh. 3. 17. Who so hath this worlds good and 1. Ioh. 3. 17. seeth his brother haue neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Euen as on the otherside they are barren of almesdeedes though they giue neuer so much to the poore whose liberalitie springeth not from the fountaine of Gods loue Sect. 6. How our almes arise from the loue of God in respect of the order Now the order to be obserued in this Christian beneficence is vpon consideration of this infinite loue of God towards vs in giuing vs his deare sonne to haue our hearts so inflamed with loue inlarged with thankfulnes that we be readie to giue our selues vnto God to dedicate consecrate our soules bodies goods all that we haue to his seruice for the aduancement of his glorie and consequently to giue liberally to the reliefe of the poore because wee know that it is acceptable vnto him And this the Apostle obserued in the Macedonians who being to extend their Christian bountie to the relieuing of the poore Saints first gaue themselues vnto the Lord and then their almes to the afflicted Saints 2. Cor. 8. 5. 2. Cor. 8. 5. Sect. 7. 2. From our loue to our brethren And as our almes must principally arise from our loue towards God so also in the next place 2. Cor. 7. 5. from our loue towards our neighbours in which regard they are rightly called a beneuolence because they proceede from meere loue and free good will The which our loue must not onely spring from hence that they are of the same flesh but also because they are brethren of the same father and members of the same body whereof Christ Iesus is the head Not so much because they are of the same countrey as because they are of the same Church and communion of Saints and of the same religion faith and baptisme Sect. 8. The fourth cause is mercy compassion Lastly the blessed mans bounty in the outward action of the hand must spring from the inward mercie and compassion of his heart so that it is not enough to relieue the necessities of the poore but like a member of the same body he must doe it with a sense feeling of their miserie and penurie as though he suffered together with them And this dutie is implyed by those phrases which the Scriptures vse in exhorting to these workes of mercie As Esa 58. 10. If thou draw out thy soule to the hungrie and satisfie the afflictâ—â— â—sa 58 〈…〉 soule So that it is not inough to draw out our purse and relieue them vnlesse we draw out our soules also by pittying them And 1. Ioh. 3. 17. Who 1. Ioh. 3. 17. so hath these worlds goods and seeth his brother haue neede and shutteth vp his bowels of compassion from him c. So that it is not sufficient to haue an open liberall hand vnlesse also we haue an open and compassionate heart And in other places this is expresly required as Hos 6. 6. I will haue mercy Hos 6 6. and not sacrifice And therefore if the sacrifice of our almesdeedes bee not mingled with the oyle and incense of mercy and compassion it will not be acceptable vnto God Thus the Apostle also requireth vs to remember them that are in bonds as bound with them and them that suffer aduersitie as being our selues also of the same body Heb. 13. 3. An Heb. 13. 3. example whereof we haue in Iob who was not onely bountifull in relieuing the poore but was also in his soule grieued for them and wept for him that was troubled Iob 30. 15. Iob 30. 15. Sect 9. The Hebrew name implieth that mercy and almesdeedes must goe together Chesedh And this is signified by the names which in the Scriptures are giuen to almesdeedes For whereas the
Hebrewes haue two names to expresse them by the one is חסד which signifieth also mercy or those tender affections in parents which the Graecians call â—οÏγαὶ Implying thus much that the inward infection of the heart is to be ioyned with the outward act of the hand So likewise the Greeke word á¼Î»ÎµÎ·Î¼Î¿ÏƒÏ…νή deriued from ἔλεος signifying mercie is indifferently translated mercy or almesdeedes to note vnto vs that as they are ioyned in the word so they must not be disioyned in the worke Sect 10. That they only are blessed who ioyne with their almesdeedes mercy and compassion Which if we doe we shall assuredly be those blessed men which the Psalmist describeth and not otherwise for the blessed man of whom he speaketh not onely disperseth and giueth to the poore but is also gracious and full of compassion verse 5. So not simply he that giueth but he that giueth out of mercy and compassion lendeth vnto the Lord. Pro. 19. 17. And he alone is blessed according Pro 19. 17. and 14. 21. to that Pro. 14. 21. He that hath mercy on the poore happy is he And therfore if we would attaine vnto blessednesse wee must haue in giuing our almes not onely a liberall hand but a mercifull and pittifull heart imitating our Sauiour God blessed for euer who as he exceeded all in bounty for though he were rich yet for our sakes hee became poore that we by his pouertie might be made rich as it is 2. Cor. 8. 9. So also in pitty compassion For we haue not an high Priest who cannot be touched with the feeling of our infirmities but was contented in our flesh to suffer many miseries that by his own experience he might the rather extend vnto vs his mercie and pitty when as hee seeth vs plunged into the like afflictions as we may see Heb. Heb. 2. 17. 13. and 4 15. 16. 2. 17. 18. and 4. 15. 16. The experience whereof we haue in many places of the new testament for when hee gaue sight to the blinde healed the sicke and fed the hungrie it is said that he was affected with compassion and euen earned in his bowels in the sight and sense of their miseries and afflictions as appeareth Math. 14. 14. 15. 32. 20. Math. 14. 14. 15. 32. 20 34. 34. and in many other the like places Sect 11. That almesdeedes are only rightly done by those who are mercifull And surely then alone these workes of mercy are rightly and throughly performed when as the outward worke proceedeth from the inward habite Then doe we communicate to the necessities of the poore liberally freely louingly and cheerefully when by our pitty and compassion we make their case our owne and so not only suffer with them in their wants but also bee cheared and refreshed in their fulnesse Then doe we touch these sores of pouertie with the softest hand when as our selues haue a feeling of them Then like good Physitians we take most care in curing their diseases of want and penurie when we our selues are affected and through compassion afflicted with their griefes and paines And then our heate of brotherly loue will be much the warmer and kindelier when it is redoubled with some reflexion from our selues and hath the flame of selfe loue to reenforce and strengthen it Sect. 12. Pittie vvithout almesdeedes vnprofitable But as we are to take heede of bare almes without mercy so much more of naked mercie without almes which is that false visard and counterfeit of mercie wherewith hypocrites disguise themselues of whom the Apostle Iames speaketh Iam. 2. 15. Chap. 2. 15. If a brother or sister saith hee be naked and destitute of daily foode and one of you say vnto him depart in peace be ye warmed and filled notwithstanding you giue them not those things which are needefull for the body what doth it profit For if we haue in our hearts the inward habit of mercy and compassion it will surely exercise it selfe not onely by the tongue in faire words but also by the hands in charitable workes the which also the Apostle requireth 1. Ioh. 3. 18. Let vs not loue in word neither in tongue onely but in deede and in truth And this is implyed by the other name 1. Ioh. 3. 18. צדקה which the Hebrewes vse to signifie almesdeedes Thedhakah and workes of mercie whereby is also signified iustice which is such a grace or vertue as resteth not onely in the affection of the heart but proceedeth to the act and worke So that by both these names together the nature of almesdeedes is fully expressed the one signifying the inward habite of mercie and compassion seated in the heart the other the outward exercise of it by the hand whereby we are taught that in these workes of mercy we must ioyne the affection with the action and the action with the affection the one being the fountaine the other the streame the one the roote the other the fruit that floweth and springeth from it CHAP. 6. That we ought to visit the poore that we may the better performe these workes of mercy Sect. 1. That we ought to visit the poore NOw that this compassion may the more affect our hearts and both exercise and manifest it selfe in the workes of mercie it is fit that not onely wee take notice of the miseries and wants of the poore by the eare and report of others but also that wee often visite them and so be eye-witnesses of their calamities For this the Apostle Iames maketh a note and badge of that religion which is pure and vndefiled before God not onely to relieue the poore but to visite the fatherlesse Iam. 1. 27. and widdowes in their afflictions Iam. 1. 27. And our Sauiour numbreth it among those workes of mercy which at the day of iudgement Mat. 25. 36 43 he will reward with euerlasting blessednesse Mat. 25. 36. and the neglect thereof among those sins which shall be punished with euerlasting damnation verse 43. So that if no more could bee said to incite vs to this dutie this alone were sufficient Sect. 2. Reasons which may moue vs to visite the poore 1. Reason But yet consider further the vse and benefit of it which is so great and manifold that almesdeedes cannot conueniently be done without it For first by visiting the poore we shall be the better able to make good choise and to discouer who are truely poore from those who are counterfeit as also who are religious honest and painful in their callings from those who are prophane wicked and idle droanes Sect. 3. 2. Reason Secondly hereby wee shall the better know how to fit our almes to their necessities both in respect of the proportion and also the speciall kindes of their wants and so when we not onely giue good but fit things vnto them the benefit hereby is much increased If therefore the husband man for the well sowing of his seede which will bring but a
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
wherof doth more properly and immediately belong to the woman then to the man as we may see by the current of that whole chapter So the Apostle would haue the younger women to marry beare children and guide the house 1. Tim. 5. 14. The which when the Husband alloweth hee giueth honour to his wife as the Apostle requireth 1. Pet. 3. 7. and contrariwise disgraceth her when hee 1 Pet 3. 7. turneth her out of this her office viceregency For as the man is the principall getter of the estate and the bringer of it in so the wise administration of it for the good of the husband and familie belongeth vnto the woman not onely by speciall commission from him for euery action and imployment but as she is a Wife by vertue of her calling place and office if at least she be not limitted and restrained for her misgouernment and want of discretion in abusing and mispending their estate by the superiour authority of her husband And as in the common-wealth the King though he hath supreame authority ouer all yet doth not take vpon him to administer all the affaires of the kingdome but hath vnder him many inferiour officers who by vertue of their place and office mannage great and weighty affaires without any speciall commission for particular actions and although hee hath euer in his hand a superiour power ouer them to call them to account and to turne them out of their offices when they mis-behaue themselues and abuse his name and authoritie yet so long as they holde their place and office they may iustly execute the affaires and duties that belong vnto it so is it also in the little common-wealth of the house and family for when the husband hath chosen a wife the administration of houshold affaires belongeth vnto her by vertue of her place and calling vnlesse she be suspended from this power and liberty for her vniust and vndiscreete abusing of it and for the husband to intermeddle more then necessity requireth with her domesticall businesse is as if a King would be Chancelour Treasurer Cheife Iustice and all himselfe though hee had officers appoynted to all these places which were but to ouerburthen himselfe and abase his Royall condition and also to wrong those who are deputed to these offices by distrusting causelesly their fidelitie and sufficiency Sect. 19. 3. Reason because the wife is appointed by God to be an helper in all good things Thirdly God the first Instituter of mariage gaue the wife vnto the husband to bee not his Gen 2. 18. seruant but his helper counseller and comforter The which duties she is bound to performe not onely in respect of temporall affaires but also of those things which appertaine to godlinesse and euerlasting happinesse and therefore if hee neglect religious and charitable duties shee is not onely bound to mooue and perswade him vnto them but also if hee still neglect them to doe them her selfe for him lest the sinne and punishment lie not onely vpon him but also vpon her and the whole familie For if Zeppora performing Exod 4. 25. a duty which belonged vnto her husband and not vnto her auerted Gods iudgements from him the inflicting whereof was begun for his neglect how much more may a good and vertuous wife doe the like when her husband neglecteth these common duties which belong indifferently to them both Sect. 20. 4. Reason That the wife should be in a worse condition than a seruant if shee might not giue almes Fourthly if a wife had no libertie to doe these almes-deedes and workes of mercy without speciall commission from her husband then were she in as bad an estate as the basest seruant seeing they also may giue almes and doe these workes when they haue leaue from their masters Yea in truth the wiues seruitude should be farre worse than of the meanest seruant for it is the most grieuous bondage to bee bound from doing good and restrayned from expressing our good will by our workes and actions now the poorest seruants may according to their smal estate giue almes and doe good out of that which is their owne and earned by their painfull labours and so though they giue little yet giuing according to their abilitie they may like the poore widdow that cast in her mites be rich in good works and richly rewarded in the life to come whereas the wife though shee haue neuer so much vnder her hand yet may giue nothing of it nor haue any libertie without licence to expresse the bounty of her heart in the outward action or if shee doe according to their conceipt shee doth not therin a worke of mercy but sinneth stealeth and thereby maketh her-selfe lyable to Gods wrath and punishment Neither will it helpe them to say that her estate is better because hauing more interest in her husbands loue shee may obtaine his consent and so giue more liberally then a seruant seeing this doth not make her bondage lesse in it owne nature but only lighter through her husbands loue neither is her chaine taken from her but whereas before shee was as is were bound with it to a poste now shee walketh about with it in her husbands hand Sect. 21. 5 Reason That the last sentence shall be pronounced to wiues as well as husbands Fiftly I would faine know if the sentence of euerlasting happinesse will not equally and alike be pronounced at the latter day to the wiues as well as to the husbands for their alike doing these workes of mercie but according to their opinion the Iudge should not say to many wiues I was hungry and yee fed mee I was thirste and Matth 25. 34. you gaue me drinke but you would haue done these things if your husbands would haue suffred you but yet neglected mee in my members though I was in great extremitie because you had not their consent Sect. 22. The 6. reason grounded on examples as 1. of Abigail 1 Sam. 25. Sixtly the power of the wife to giue almes appeareth clearely by the examples of holy women in the scriptures as of Abigail who not only without the knowledge but contrarie to the minde of her husband Naball plainely expressed by his absolute refusall gaue a great present to Dauid and his followers for their reliefe Vnto which it is answered that Abigails example is no rule for other women for then by the same reason it should be lawfull to call their husbands fooles as she did But to this I reply that we must distinguish betweene the infirmities shewed in the action and the action it selfe the infirmities and imperfections no man alloweth but for the action it selfe it was good and shee pronounced by holy Dauid blessed for it yea he blesseth God as being the chiefe author who stirred her vp to the doing of this charitable action v 32. Blessed be v. 32. the Lord God of Israel who hath sent thee to meete mee this day Secondly it is said that Abigail was
may this our last Testament be concealed and Vna transpefita litera vnum noÌ„ probè appositâ—m signum totam sententiam mutare ac irritâ—am facere valeâ—it Basil in Diuit Auares Sâ—r. 2. suppressed or defeated made voyde vpon some nice point in law or vniust testimonie of some false witnesses or not be performed according to our purpose and proiect through the dishonestie and corruption of our executors For the auoyding of all which dangers let vs take the Wise-mans counsell Pro. 3. 27. With-hold not good Pro. 3. 27. from them to whom it is due when it is in the power of thy hand to doe it and the Apostles exhortation Gal. 6. 10. Gal 6. 10. whilest we haue opportunitie let vs do good vnto all men And let vs remember that death will not be long in comming and that the couenant of the graue is not shewed vnto vs and so doe good before we dye and according to our abilitie stretch out our hands to giue vnto him Let vs not defraud our selues of the good day nor let the part of a good desire ouerpasse vs because we shall leaue our trauels vnto another and our labours to be deuided by lot as the sonne of Syrach perswadeth Chap. 14. 12. 13. 14. 15. Eccli 14. 12. 13. Sect 7. Giuing almes in our life-time most sutable comely for a Christian Fiftly it is most comely and sutable that a charitable life should goe before a charitable death and it well beseemeth a Christian so to liue continually as he meaneth to dye For who can expect a pleasant epilogue after a direfull tragedie or that he should be pittifull compassionate and liberall in the end who in all his former course hath beene cruell hard-hearted and niggardly or that God will honour him with a close of bountie and blessednes who hath all his whole life dishonored God wronged his poore Saints with his extreame miserablenesse and gripplenes or how shall a man take his words spoken in extremitie of sicknes I giue and bequeath pounds and hundreds to these and these good vses who would not in his whole life part with a few pence to releeue the poores necessitie and preserue them from staruing who seeing such dissonancie and disagreement betweene his present words and former practise would not thinke that he raued and talked idly rather then out of a setled iudgement and good deliberation Againe it better futeth with the nature of these good workes to be done by our selues in our life-time then to be left vnto the discretion of other to bee done by them after our death in which respect our Sauiour calleth our good workes by the name of lights to imply vnto vs that wee must see them goe before vs and not suffer them by others to be held behinde our backes Sect. 8. Almesdeeds to bee suspected when they are onely done after death Lastly howsoeuer we are to iudge charitably of such actions when we see them done because wee discerne onely the outward worke but cannot search the heart and secret thoughts yet when as we see all on a sudden crueltie turned into mercie and miserly hardnesse into profuse bountie the hands wide opened towards the approch of death for the releefe of the poore which haue beene close shut in the whole life and the workes of mercy practised which alwaies before haue been vtterly neglected there is great cause of iealousie and doubting that these actions proceede not from those right and religious causes which set the true Christian a worke to doe the like things but rather from sinister worldly and carnall respects which haue ouerswayed and ruled them in the whole course of their liues Not from the loue of God Christian obedience charity and mercy towards the poore for if these graces had residence in their hearts they would haue produced the like effects in their health and strength but rather from selfe loue which is alwayes accompanied with carnall feare and vaine glory whereby they are made willing to imploy their goods to these pious and charitable vses when as they see they can keepe them no longer either to eternize their names in this world by these long lasting monuments or to escape the better before Gods iudgement seat where now they must giue vp the account of their stewardship and to be freed from that fearefull condemnation in the world to come From which iealousie and suspicion there is no means to be freed vnlesse these workes of mercy thus performed do apparantly proceede from serious and sound repentance and a liuely faith in Christ which are seldome granted to any in their death-bed who haue neglected and contemned them through the whole course of their liues CHAP. 14. Of the properties of the Christians almes wherein they differ from those which are done by worldlings And of the diuers sorts and kindes of them Sect. 1. That there are many great differences betweene the almes of Christians and of worldlings And first in the causes mouing them THe next point which I propounded in this duty of almesdeedes was their properties whereby the pious and charitable almes of Christians which are the vndoubted signes of a godly and blessed man may bee discerned from those counterfet almes which are done by hypocrites and worldlings the which are great and manifold For first they differ in the causes and fountaines from which they arise and spring For the almes of Christians are the fruites of a liuely and and iustifying faith and are done out of vnfained loue and obedience towards God and therefore is a Christian mercifull vnto others because he is assured of Gods mercie to himselfe therefore doth he giue small things to men because he hath receiued great things from God and for this cause is he liberall to those that neede his helpe not because they haue deserued it but because God hath commanded it So also his almes spring from Christian charity mercy and compassion towards the poore because hee is a member of Christ and of the houshold of faith or at least a creature of God and of the same flesh But the worldlings alms arise froÌ„ selfe-loue wherby in his almes he aimeth at some temporarie and earthly good to be deriued by them vnto himselfe out of pride and vaine-glory that hee may bee praised Matth. 6. and magnified amongst men or may merit a farre greater reward at the hands of God or out of seruile feare of Gods iudgments in this life or the life to come which by this meanes hee would auert and turne away from him and therefore not proceeding from true charitie they profit nothing 1. Corinth 13. 3. 1. Cor. 13. 3. Secondly the Christian sheweth mercy being enclined thereunto by the motion of Gods spirit and the inward fountaine of goodnesse which is thereby wrought in him which make him when hee wanteth occasions of doing good to enquire and seeke after them but the worldlings mercie is the meere worke
is to giue meat to the poore as they giue prouender to their horses not out of any humanitie and loue vnto them but out of selfe loue that they may hereby be strengthened and incouraged to doe them better seruice or as the Husbandman giueth foode to his sheepe feeding them onely to this end that hee afterwardes may bee fed of them Sect. 6. 2. In respect of humilitie Secondly the Christian doth these workes of mercie with great humilitie remembring that whatsoeuer he giueth to the poore for Gods sake he hath first receiued it from God with all other blessings which hee enioyeth In which respect when he doth the most hee acknowledgeth that he doth farre lesse then his dutie and that with much infirmitie and weakenesse and therefore in this regard he humbly confesseth that his almes are sufficiently rewarded if they bee gratiously pardoned the which as it maketh him to carry himselfe humbly before God so also meekly and gently towards the poore But the wordling when he doth these workes of mercie is puffed vp with pride thinking that thereby hee satisfieth for his sinnes meriteth heauen and maketh God beholding vnto him forsooth by giuing him a feather of his owne foule and an handfull of corne of his owne haruest And as he is proud towards God so arrogant superstitious and insolent towards his poore neighbour the which hee sheweth in his loftie and ouertopping lookes his insulting speaches and seuere examinations which so leaueneth and sowreth his gifts that oftentimes they are more distastfull to the receiuer then wronges and iniuries if at least they be sweetned with outward complements and shewes of humanitie Sect. 7. 3. In respect of cheerefull giuing Thirdly The Christian is willing and cheerefull in doing these workes of mercy because hee knoweth that his heauenly Father doth loue a Cor non substantiam Deus pensat nâ—c perpenâ—it quâ—d in eius sacrificiâ— sed ex quanto preferatur Gregor 1. Tim. 6. 8. chearefull giuer and looketh more to the heart of him that giueth then to the quantitie of his gift and that it is not inough for vs to doe good and to be rich in good workes vnlesse we be also readie to distribute and willing to communicate as it is 1. Tim. 6. â—8 Besides his outward workes of mercie proceed from an inward habite and therfore it is no more painefull or greiuous vnto him to doe them then for the eye to see or the eare to heare yea rather they are the delight of his soule and his meate and drinke to doe the will of his Father And this cheerefulnesse of his heart he sheweth as hath beene said in the pleasantnesse of his countenance in his sweete and comfortable wordes and in the action it selfe by his readie and speedy giuing For his workes of mercie are not drawne out of him through the importunity of suters but are kindly sent out of his hart and like waters out of the spring doe readily flow from the inward fountaine of his bountie benignitie Neither is he apt to make delaies because they so afflict oftentimes the heart of the poore suter that hee preferreth a quicke deniall before a slow grant but he gladly layeth hold vpon the occasion when it is first offred and doubleth the gift by his speedie giuing But the worldling doth his workes of mercy grudgingly and churlishly dum manu dat vultu negat whilst his hand giueth his looke denyeth and proudly insulteth ouer the poore in their miseries by his rough speaches bitter taunts and harsh expostulations turning his bread that hee giueth into stones and grauell so that hee doth not so much comfort the poore man by his gifts as hee doth vexe and afflict his soule with his manner of giuing causing him in his heart to preferre a curteous refusall before a grant that is so sowre and churlish And as he giueth harshly so hardly and slowly putting of and euen tyring the poore Suter with many delayes and denialls And when he giueth it is rather because hee is impatient of importunitie like the vnrighteous iudge spoken of in the Gospell then pittifull and compassionate Luk. 18. 5. in the sight of the poore mans miserie Sed non contulit beneficium qui sic dedit sed extorsit qui accepit he bestoweth not a benefit who so giueth but hee extorteth a gift who so receiueth it Sect. 8. They differ in time Lastly they differ in time for the Christian exerciseth himselfe in the workes of mercy in the whole course of his life and giueth his goods to the poore whilest he might inioy them himselfe But the worldling is onely liberall at the approach of death and then alone he is content to imploy them to these vses whenas he seeth he can keepe them no longer And that not out of any loue towards God or his neighbours but out of feare of approaching iudgement and that dreadfull account which he must presently make before a iust and terrible iudge or out of selfe loue either that he may gaine the vaine glory of the world or that he may satisfie for his sinnes and so escape eternall condemnation In which respect hee giueth to the poore and casteth his bread vpon the face of Eccles 11. 1. the waters as the Merchant casts his goods into the sea in the time of a storme to preserue the ship from sinking and himselfe from drowning For were he not in danger to make shipwracke of his soule and of sinking into the gulfe of hell and condemnation he would be no more liberall at his death then he hath alwaies been in the whole course of his life Sect. â— The conclusioÌ„ And thus haue I shewed the great and manifold differences betweene the almes and workes of mercy which are done by true Christians and those which are performed by worldlings and hypocrites Now what remaineth but to perswade all those who feare God and haue any care of their owne soules that they content not themselues with that false counterfet and shadow of mercy but that they labour after that which is true and substantiall For as our Sauiour sayd of the righteousnesse of the Scribes and Pharisies so may I say in this case Except your mercie exceede Matth. 5. 20. the mercy of worldlings and hypocrites yee shall in no case enter into the Kingdome of heauen Sect. 10. Of forgiuing debts The last thing to bee considered is the diuers kinds of alms the which are principally 3. giuing forgiuing and free-lending For not onely do we releeue the poore when we giue vnto them but also when wee ease them of the burthen of debt wherewith they are oppressed To which dutie wee are bound when wee see our neighbour decayed in his estate and not able to pay what hee hath borrowed for when by the hand of God he is cast downe wee are not with the waight of our hand to keepe him downe but by the lightning of his loade wee must helpe him to
rise againe which mercie if wee ordinarily shew to a bruite beast when wee see him lying vnder his burthen how much more should wee exercise it towards those who are of the same flesh children of the same father and members of the same bodie And this is commanded Exod. 22. 26. If thou at Exod. 22. 26. all take thy neighbors raiment to pledge thou shalt deliuer it vnto him by then the Sunne goeth downe 27. For that is his couering onely it is his raiment for his skinne wherein shall he sleepe And it shall come to passe when he crieth vnto me that I will heare him for I am gracious The which dutie good Nehemiah Nehem. 5. 11. caused the princes of the people to put in practise as we may see Nehem. chap. 5. 11. Restore I pray you to them euen this day their lands their vineyards their oliue-yards and their houses also the hundreth part of the money and of the corne and of the Luk. 6 35. wine and the oile that ye exact of them The which our Sauiour also requireth when as hee biddeth vs to lend looking for nothing againe in case our brother bee not able to pay And this is a part of that fast which God so much esteemeth Esay 58. 6. Is not this saith he the fast that I haue chosen to loose the bands of wickednesse and to vndoe the Esay 58. 6. heauie burthens and to let the oppressed goe free and that ye breake euerie yoke And in this regard euery yeere should be the Christians Iubile wherin all debts are to bee remitted to the poore who haue not wherewith to mak payment which if we performe not but cruelly catch our brethren by their throats and cast them into prison to take our penny-worths as they say on their bones and to make dice of them then surely we may iustly expect that our Lord and Master to whom wee owe so much will take the same course with vs exacting his debt to the vttermost farthing and Math. 18. 28. 34 when wee are vnable to pay casting vs into the prison of outer darkenesse where is nothing but weeping and gnashing of teeth Sect. 11. Of freelending Finally we releiue the poore by free lending For as when their necessitie is generall and their pouerty so great that their estate in it selfe is vnrecouerable we must giue freely without expecting any returne so when it onely pincheth them for the time present and they are brought in respect of their estate but vpon their knees so that if we afford them our helping hand they will be able in the strength of their owne state to rise of themselues and by hauing the onely vse of our goods for a while will sufficiently repaire their ruines we are then bound to lend vnto them According to that Deut. 15. 8. Thou shalt open thine hand wide to thy poore brother and shalt surely lend Deut. 15. 8. him sufficient for his neede in that which he wanteth So our sauiour Christ commandeth vs to giue vnto him that asketh and from him that would borrow of vs that we doe not turne away Math. 5. 42. The Luk. 6. 35. which must not be done with an vsurious intent and expectation of aduantage but so liberally and freely that we can bee content when wee lend to loose the principall if the necessitie of our poore brother so requireth Luk. 6. 35. which if we do then shall wee hereby haue assurance that we are those blessed men whom the Psalmist heere describeth for as it is verse 5. A good man sheweth fauour and lendeth and though the poore Psal 112. 5. faile vs we shal finde the Lord who is their surety to be a sure pay-master who will returne vnto vs for our earthly things heauenly and for these that are contemptible and momentany such treasures as are most excellent and eternall CHAP. 15. That Almesdeedes are an act of righteousnesse so that they bee not left arbitrary but we in conscience are bound to doe them Sect. 1. Of the meaning of the word righteousnesse AND thus hauing shewed what almesdeeds are and how this dutie is to be performed it now followeth that I come to speake of the second part of the text wherein are contained many effectuall and strong arguments to mooue euery Christian to the diligent and frequent doing of them His righteousnesse endureth for euer his horne shall be exalted with honour In which words there are expressed two maine reasons to perswade vs to this dutie the first is the lasting benefit of their workes of mercie vnto themselues the other the establishment of their estate with honor and glory before God men and the holy Angels in this life and the life to come The which principall arguments are like the roote and bodie of a goodly tree from which spring many boughes and branches or like the prime ancestours of the stocke ond kindred from whom doe issue a numerous posterity Which that we may the more plainely conceiue let vs breifely examine the meaning of the words And first by righteousnes we are to vnderstand not generally all righteousnesse which consisteth in our whole conformity to the Law nor that whole part of Legall righteousnesse which consisteth in obedience to the second table but certaine speciall fruites of this righteousnesse in the works of mercy toward the poore by a Synecdoche of the generall for the speciall or if you will almesdeedes themselues which as I haue shewed are by the Hebrewes called by the name of righteousnesse and sometime Dan. 4. 27. by the name of mercy to shew vnto vs that צדקה it is such a grace which resteth not onely in an internall חסד habite or bare affection of the heart and minde but also exerciseth it selfe in the outward act of releeuing those whose penurious estates we pitty and commiserate And this is a worke not onely of mercie but of iustice the which is such a vertue as giueth vnto euery one Ï„á½° καθήκοντα those things which are due vnto them that is to our superiours reuerence and obedience to our equals loue and friendship with all good offices and fruits of them and to the poore and needy comfort and releefe And heereof it is that the vulgar translation thus readeth that place of Matthew chap. 6. 1. Take heede that yee doe not your righteousnesse Matth. 6. 1. before men to bee seene of them And so the olde interpreter hath rendred it righteousnesse because righteousnesse in the Hebrew phrase signifieth beneficence and almesdeeds euen as contrariwise the 70. Interpreters haue rendred the Hebrew word Tsedakah signifying righteousnes Deut. 24. 13. á¼Î»ÎµÎ·Î¼Î¿ÏƒÏνη almes-deeds Yea the Apostle himselfe doth best of all determine this point for alledging this verse of the Psalme to incite the Corinthians to beneficence and almes-deeds he doth 2. Cor 9. 9. retaine the name of righteousnes to signifie these workes of mercy His righteousnesse remaineth for euer what righteousnes surely
are not hypocriticall and counterfet In which regard the Apostle Paul bringeth the Corinthians to this touchstone of almesdeeds to prooue the sinceritie of their 2. Cor. 8. 8. 24. loue 2. Cor. 8. 8. And againe verse 24. Shew yee to them and before the Churches the proofe of your loue And the Apostle Iames also plainely affirmeth that it is but an vnprofitable and hypocritical loue to make shew of kindnesse and compassion in word and to performe nothing in deede Iam. 2. 15. Fifthly these almesdeedes are notable signes Iam. 2. 15. whereby we may bee comfortably assured of the remission of our sinnes For though they bee not causes of pardon by satisfying Gods iustice as the Papists absurdly teach yet are they testimonies vnto vs that they are pardoned for our mercy towards the poore ariseth from the assurance which wee first haue of Gods mercy towards vs as our giuing much to Christs poore members for his sake doth shew that wee loue much for if wee doe this to the feete how much more would we doe it to our head himselfe so our louing much is an infallible signe that many sinnes are forgiuen vs as our Sauiour speaketh to the woman Luk. 7. 27. Lastly by these almesdeedes Luk. 7. 47. and workes of mercy we may be assured that we are godly and blessed men sound Christians and true citizens of the heauenly Ierusalem for heere in this Psalme it is made a note and propertie of a blessed good man not as the world speakes to haue goods in possession for Diues in the Parable was such a good man and yet afterwards cast into hell but to do good by giuing to the poore releeuing the poore members of Iesus Christ according to that Prou. 14. 21. Hee that hath mercie Prou. 14. 21. on the poore happie is hee And without the doing of these workes of mercy wee can haue no assurance that we are now good men and subiects of the kingdome of grace or shall heereafter be citizens of heauen For how can there be any goodnesse in vs and wee not exercize it in doing good vnto others how are we subiects of Gods Kingdome if wee will not yeelde him obedience in one of his cheife commandements how are we strangers here and citizens of the new Ierusalem if we minde only worldly wealth and haue our hearts fast nailed to the earth how can wee be the seruants of Christ and continue still vassals vnto the earthly Mammon not parting with the least part of it to approue our loue vnto him Finally how hath Christ our heart if it still remaine fastened to riches or how is heauen our country when as we will send none of our wealth thither before vs Sect. 4. That by these workes of mercie we are assured of our interest vnto Gods promises The fourth maine argument to perswade vs with cheerefulnesse to the exercizing these works of mercie is because heereby we may be assured of our right and title vnto Gods most gracious promises the which are either generall or more speciall Generally God maketh this promise that if we cast our bread vpon the face of the waters Eccles 11. 1. we shall after many daies finde it Eccles 11. 1. and in this text that if we giue to the poore our righteousnesse that is the fruit and benefit of these workes of mercie shall remaine for euer So our Sauiour promiseth that our heauenly father seeing our almesdeedes which we doe in secret will reward vs openly Matth. 6. 4. And lest any should bee discouraged from performing these duties because he is able to giue but little our Sauiour assureth vs that Whosoeuer giueth but a cup of colde Matth 6 4. water vnto a Disciple in the name of a Disciple hee shall in no wise lose his reward Matth. 10. 42. For Matth. 10. 42. this reward is not grounded vpon the excellency and merit of the worke but vpon Gods righteousnes and truth in fulfilling his promises according ding to that Heb. 6. 10. For God is not vnrighteous Heb. 6. 10. to forget your worke and labour of loue which ye haue shewed towards his name in that ye haue ministred to the Saints and doe minister Whereby hee implyeth it that it is no more possible that those who in loue and obedience haue exercised themselues in these works of mercy should lose their reward then that God himselfe should lose his righteousnesse And these with such like are the generall promises in which are comprehended all particular blessings and benefits respecting this life or the life to come Besides which there are many speciall promises which may encourage vs to exercise our selues daily in these workes of mercie As first that whatsoeuer we giue in this kinde it shall not be lost but we shall surely haue it restored vnto vs againe For though there appeareth no more possibilitie of hauing those goods returned vnto vs then of receiuing the bread which we cast into the sea yet being thus cast vpon the face of the waters they are not cast away for the Holy Ghost assureth vs that after many dayes euen when they seem to be so long lost that they are quite forgotten then we shall finde them for so the faithfull are put in minde by our Sauiour Christ of their workes of mercie when they seem vtterly to haue forgotten them as appeareth by their question When saw we thee an hungrie and fed Matth. 25. 44. thee or thirstie and gaue thee drinke c. So our Sauiour assureth vs that if wee giue it shall bee giuen vnto vs againe Luk. 6. 38. And the Wise-man Luk. 6. 58. telleth vs That he who hath pittie on the poore lendeth vnto the Lord and that which he hath giuen hee will repay him againe Prou. 19. 17. Neither in Prou. 19. 17. truth can it be otherwise for if mercie bounty be in God as in an inexhaustible and euer-springing fountaine and in vs as in a little streame that floweth from it how is it possible that our small and shallow riuulet of mercie should flow to our neighbours and that the euerliuing spring of Gods mercie and goodnesse should bee drie vnto vs or how should the streame flow and the fountaine and well-head be dried vp yea let vs assure Quemadmodum qâ—â—unque putei scaturiant exhausti in pristinam mensuram â—â—â—ertuntur ita etiam clargitio quae est bonus fons bâ—nigâ—â—tatis potum sitâ—entiâ—us communicans rursus augetur repletur Clemens Alexan. padagog l. 3. c. 7. our selues that we can no faster in a wise and discreete manner emptie our selues of these waters of Gods blessings for the satisfying quenching of the poore mans thirst and releiuing of his wants but we shall againe be replenished from the fountaine of all goodnes and if like kinde nurses we let these deare children of God sucke the breasts of our bounty for their comfort and nourishment that which is thus
losse then the sowing of corne doth to the Husbandman which is the only meanes of continuing his store and abundance And thus also the Lord by the Prophet Esay promiseth to those that draw out their soule to the hungrie and satisfie the afflicted soule that hee will guide them continually satisfie their soule in drought and make fat their bones and that they shall be like a watered garden and like a spring of water whose waters faile not Esa 58. 10. 11. So Pro. 11. 24. There is Ps 58. 10. 11. Pro. 11. 24. that scattereth and yet increaseth and there is that withholdeth more then is meete but it tendeth to pouertie 25. The liberall soule shall be made fat and he that watereth shall bee watered also himselfe And Pro. 28. 27. He that giueth to the poore shall not lacke Pro. 28. 17. The which consideration should effectually mooue all to be bountifull in doing these workes of mercy seeing they doe not weaken but much strengthen our estate and are so farre off from being the causes of our want and pouertie that they are the onely meanes of our plentie and abundance Sect. 3. That the mercifull shall bee filled with ioy Secondly by exalting their horne is meant that their hearts shal be replenished with ioy and delight for it is the manner of horned beasts to expresse their inward ioy by lifting vp and tossing their heads and hornes And surely it is no small pleasure which a Christian taketh in performing these workes of mercie For first these vertuous actions in themselues do euen for the present fill their hearts with ioy who rightly performe them in which regard the heathen man defineth a benefit to bee an action proceeding from goodwill yeelding ioy to him that receiueth it and receiuing it Seneca whilest it yeeldeth it But much more doe they fill our hearts with ioy as they are euident signes to assure vs that wee are indued with Gods sauing graces and as they doe being fruites of a liuely faith ascertaine vs of our future rewards and the fruition of Gods presence where there is fulnesse of ioy for euermore Sect. 3. That the mercifull shall attaine to a prosperous estate with honour Lastly it is said that his horne shall be exalted with honour or glorie whereby is meant that mercifull men shall haue a faire passage to the compassing of their riches and inioying of their pleasures and whereas worldlings whilest they aduance and confirme their estates and obtaine their pleasures by vnlawfull meanes are commonly branded with the markes of their sinne exposed to dishonour and reproach both before God and men they atcheiuing these things by sowing the seedes of their bounty which God blesseth with this fruitfull increase become honourable and of high esteeme not only amongst men but also in the sight of God himselfe Yea in truth the duty of almes-giuing it selfe is exceeding honourable for if it bee a great honour amongst men to bee the Kings steward and to haue the power of disposing his goods for the vse of all his familie or to be his Almner to distribute his almes vnto the poore how much more honorable is it to beare these offices vnder the most high and mightie Monarch of heauen and earth And as it is very honourable in it selfe so also it bringeth much honour with it For he that relieueth the poore honoreth God according to that Pro. 14. 31. He that oppresseth the poore reproacheth Pro. 3. 9. 14. 31. his maker but he that honoureth him hath mercie on the poore and who so honour God those will he honor as it is 1. Sam. 1. 30. those that draw out their soules 1. Sam. 1. 30. to the hungrie and satisfie the afflicted soule their light shall rise in obscuritie and their darkenesse shall be as the noone day as it is Esa 58. 10. They shall Esa 58. 10. bee glorious in the sight of men whilest they liue for their vertuous actions and bee had in an honourable remembrance amongst them after their death yea and which is the perfection of all their happinesse they shall not onely be honourable in earth but be made glorious in the fruition of God and euerlasting blessednes in the kingdome of heauen CHAP. 21. Certaine obiections and excuses answered and taken away whereby men are hindred from doing the workes of mercy Sect. 1. Their obiectiō answered who excuse their not giuing almes by their pouertie AND thus haue I propounded many and weighty reasons whereby we may be induced to exercise our selues in the works of mercy and to be bountifull in relieuing the poore members of Iesus Christ Now it only remayneth that we answer some obiections which we haue not met with in the former discourse and which like blockes in the way hinder men from entring into or going forward in this christian course And of these some respect the giuer and some the poore who are the receiuers Concerning the former some will giue no almes pretending that they are poore themselues and haue nothing for them when they craue reliefe And surely many of them speake more truly than they are aware for though they abound with earthly riches yet are they bare and beggarly in respect of the chiefe riches and spirituall treasures though they are rich in goods yet they are poore in grace poore in loue towards God and their neighbours poore in faith and in obedience and poore in pitty mercy and compassion towards their brethren which maketh them so niggardly and close-handed that they will part with nothing for their reliefe But herein commonly they thinke themselues rich enough and contrariwise they pretend that they are poore in worldly wealth wherein they haue not only sufficiency but also superfluitie abundance For these who haue nothing for the poore which craue reliefe haue plenty too much to bestow vpon idle vnprofitable and wicked vses They haue not for the poore a few scraps to preserue them from perishing with hunger but they haue enough for themselues to pamper their bellies and with the rich glutton to fare delicately euery day They haue inough to entertaine their rich freinds with superfluous pompe and plenty and they who will not leaue them to their owne appetite but presse them with their importunitie to eate still more when already they haue eaten inough and too much will not allow some small pittance to the poore to keep them from famishing They who make no spare of their most costly wines but swallow them downe themselues with great excesse and prouoke yea euen compell others to drinke of them vnto drunkennes will not giue a little small drinke to the poore members of Iesus Christ to quench their thirst They haue not for the poore some out-worne and cast apparell to couer their nakednes and keepe their bodies from the iniuries of the winde and weather but they haue inough not only for their owne vse but also for pride and ostentation their
not then he who hauing receiued a good turne is vnthankefull And againe Is hee vngratefull he hath therein not iniured me but himselfe I haue done my duty when I gaue Nor will I for this giue more slowly but with greater diligence for Non est magni animi dare perdere sed perdere dare Senec. de Benâ—f lib. 7. cap. 32. what I haue cast away vpon this man I shall find among others Yea I will giue vnto the same man againe and like a good husband-man I will ouercome the barrennesse of the soile with my care and painefull tillage neither is it any great matter to giue and lose but to lose and giue And yet Christian benificence goeth further requiring that wee should giue not onely to those who are vngratefull and doe vs no good but also to such as are enemies and doe vs hurt according to that Rom. 12. 20. If thine enemie Rom. 12. 20. hunger feede him if he thirst giue him drinke because by this meanes wee shall ouercome euill with good our greatest enemie being no more able to beare malice when we loade him with benefits then his head is able to beare fiery coales rhat are cast vpon it But say we should not ouercome them with our kindnesse yet it shall bee a noble worke and worth our labour to ouercome our selues say that he offendeth through his vngratefulnesse let him beare his sinne and let vs doe our dutie for it is too much charitie towards another man to commit a certaine sinne in not giuing because we ghesse that he will sinne in his receiuing and to preuent the fault of another by committing a greater in our owne person Finally let vs remember that what wee giue vnto the poore we lend vnto the Lord and therefore though Prou. 19. 17. Matth 64. they faile neuer so much yet hauing such an all-sufficient surety we are sure of good paiment yea the lesse we receiue from them the better it will be for vs if we be not discouraged with their vnthankefulnesse for then God being our pay-master hee will pay vs like himselfe not onely with transitorie things for transitorie but also with such blessings as are spirituall heauenly infinite and euerlasting Sect. 3. Their obiectioÌ„ answered who say that the poore are wicked Fourthly it is obiected that the poore now adaies are so wicked and euill that they deserue no releefe and what is giuen vnto them is but cast away seeing it doth but maintaine them in their vngodly courses To which I answer that this should not discourage vs from giuing but make vs more diligent in seeking out those who are worthy to be releeued The husband-man doth not refuse altogether to sow his seede because there are some grounds so barren that they will beare nothing but weedes and thistles but this maketh him carefull either to looke out more fruitfull soile which will returne fruitfull increase or with his good husbandry to make that which in it selfe is bad to becom better neither doth he expect that all hee soweth should prosper and increase his haruest seeing some falleth by the way-side and is trodden vnder foot some is deuoured by the fowles which prey vpon it and some falleth among the stones or is so choaked with weedes and thornes that it thriueth not And so the wise merchant giueth not ouer trading because some of the goods which he aduentureth is lost by shipwracke pirates banquerouts and other casualties but is so much the more diligent in his imployments and sendeth out his goods into many places that his gains at one time may counteruaile and exceede his losses at another And so the miscarrying of some part of our almes should not discourage vs in sowing the seedes of our beneficence nor make vs giue ouer our spirituall merchandize but cause vs rather to exercise our selues in these Christian duties with more diligence that the well-bestowing of almes at one time may make amends for that which at another time is cast away and perisheth according to that Eccles 11. 6. In the euening sow thy seed and Eccles 11. 6. in the morning with-hold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall bee alike good And our Sauiour would not haue vs to bee too scrupulous but would haue vs to giue vnto euerie one that Matth. 〈…〉 asketh of vs namely when as wee see that they are in great necessitie For to bee ouer-iealous and suspicious without apparant reason is to proclaime that wee are vtterly destitute of Christian charity for the Apostle telleth vs that loue thinketh no euill it beleeueth all things it hopeth all things 1. Cor. 13. 5. 7. Yea but experience teacheth 1. Cor. 13. 5. 7. that the most that craue are vnworthy to receiue our almes for they are so wicked in themselues so irreligious and destitute of the true feare of God and towards vs so deceitfull colouring their estates with lies and vsing so many fraudulent deuises to blinde our eyes and to stirre vs vp to pittie when as there is no true cause that those that giue are commonly couzened by them and doe no good in the exercise of their bountic To which I answer that this should not weaken our hands in doing these workes of mercie but encrease our care and diligence in making better choyce It is but too true which is obiected but yet if by this wee bee vtterly discouraged from giuing almes wee shall sinne no lesse in not giuing then they shall doe in their vnworthy receiuing For as they commit a kind of sacriledge in diuerting our bountie from those who are truly poore vnto themselues so wee if wee keepe in our handes the goods of the poore vnbestowed vnder the colour of these pretences our keeping of them is no lesse sacrilegious then their receiuing them Againe though it cannot bee denied but that the poore greeuously sinne in drawing almes from vs by manie notorious lyes and subtill deuises yet it is a question whether we be not as faultie in putting them to these shifts through our vncharitablenesse and hardnesse of heart which manacleth so our hands that wee will not stretch them out to doe these workes of mercie vnlesse our pittie and compassion bee excited and awakened out of their deepe lathargie by these extraordinarie inuentions So Itaque simulatio illius tuae est in humanitatis preco Chrysost in 1. Cor. 9. Hom. 21 Tom. 4. c. 487. Chrysostome saith that the poore mans dissembling proclaymeth the inhumanitie of the rich For when by begging and crouching and speaking words to moue piety and looking heauily and weeping bitterly he cannot in the whole day get necessarie foode he is put to deuise artificiall shifts which doe not so much disgrace him as those who driue him to these extremities And therefore he is worthy pitty whose necessitie inventeth these arts and wee innumerable punishments who bring the poore by our