workes wherein it is exercised towards the poore that he preferreth them before the outward act of religious duties Hos 6. 6. I desired mercie and not sacrifice This Hos 6. 6. is the oblation which he chiefly requireth wherwithall Eleemosyna est non tantum pro sacrificio sed prae sacrificio saith the Hypocrite shall I come before God and bow my selfe before the high God shall I come before him with burnt offrings with calues of a yeare old will the Lord be pleased with thousandes of rammes or with ten thousands of riuers of oyle shall I giue my first borne for my transgressions and the fruite of my body for the sinne of my soule No none of all these saith the Prophet but if thou wouldest be accepted of God I will tell thee what he requireth Mich. 6. 6. 8. of thee to doe iustly and to loue mercie and to walke humbly with thy God Mich. 6. 6. 8. This hee esteemeth the most acceptable sacrifice To doe good and communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. This is the fast Heb. 13. 16. that he delighteth in to deale thy bread to the hungrie and that thou bring the poore that are cast out into thy house when thou seest the naked that thou couer him and that thou hide not thy selfe from thine owne flesh Esa 58. 6. 7. This is pure religion and vndefiled Esa 58. 6. 7. before God to visite the fatherlesse and widdowes in their affliction and to keepe himselfe vnspotted of the world Iam. 1. 27. Finally these almesdeedes Iam. 1. 27. and workes of mercy are not only an odour of a sweete smell a sacrifice acceptable well-pleasing vnto God as the Apostle speaketh Phil. 4. 18. Phil. 4. 18. but also such an oblation as if we offer vnto God with a liuely faith the vse of Gods creatures shall become cleane vnto vs according to that of our Sauiour Luc. 11. 41. Giue almes of such things as Luk. 11. 41. you haue and behold all things are cleane vnto you Not that almes satisfie for our former sinnes as the Papists inferre out of this place and so make all things cleane vnto vs but only hereby thus much is signified that if wee giue almes out of a liuely faith all things are cleane without Iewish and Pharisaicall washings inuented by them for the purifying of Gods creatures of which the text specially speaketh Sect. 3. That by these works of mercy wee make our calling election sure Thirdly by these works of mercy we make our calling and election sure for if we doe these thinges that is adde to our knowledge brotherly kindnesse and to brotherly kindnesse charity and so abounding in these graces be neither barren nor vnfruitfull in the knowledge of our Lord Iesus Christ we shall neuer fall 2. Pet. 1. 7. 8. 10. and this the Apostle Paul 2. Pet. 1. 7. 8. 10. maketh an infallible note of our election Col. 3. 12. Put on as the elect of God holy and beloued Col. 3. 12. the bowels of mercie and kindnesse c. And as these workes of mercy are vndoubted markes of our election so also of all the inferiour meanes whereby it is effected as first of sauing knowledge and spirituall wisedome for the wisedome that is from aboue is full of mercie and good fruits Iam. 3. 17. Iam. 3. 17. Secondly of vnfained repentance and our sound conuersion whereof it is that Daniel counselleth Nebuchadnezzar to approue his repentance and conuersion vnto God by these speciall fruites Wherefore saith he O King let my counsell be accepted vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by shewing mercie to the poore Dan. 4. 27. The which Zachaeus practised Dan. 4. 27. for no sooner was he conuerted vnto God but to testifie his vnfained repentance hee giueth halfe Luc. 19. 8. of his goods vnto the poore Thirdly they are infallible signes of a liuely faith whereby we may approoue it vnto men because they are those good fruits which spring from it according to that Iam. 2. 18. Shew me thy faith by thy workes and I Iam. 2. 18. will shew thee my faith by my workes Which fruits if our faith beare not it is dead and not a liuing body but a carcase that breatheth not vers 26. For if we be truely assured of Gods loue towards vs we will vndoubtedly loue him againe and if wee loue him vnfainedly wee will also loue our neighbours for his sake and be readie to shew all duties of loue to all those that need our helpe So also they are in this regard signes of a liuely faith seeing thereby we apprehend Gods promises so are encouraged to doe these workes of mercie for his sake for no man easily parteth with his worldly goods to these vses vnlesse by faith he be assured that he shal haue in lue of them heauenly and euerlasting treasures Fourthly they are vndoubted signes of our loue towardes God whenas we so loue the poore for his sake as that we be content to spare somewhat euen from our owne backes and bellies that wee may the more liberally communicate vnto their necessities And as our almes are a signe of our loue to God so the quantitie of our almes respect being had to the proportion of our state is a signe of the quantity of our loue for he loueth but little that hauing much giueth but little and contrariwise his hart is inflamed with feruent loue who hath it inlarged with bountie towards his poore brethren the extension of our loue towards them being the true touchstone of the intention of our loue towards God And as a great tree with many and large branches are an vndoubted signe of a roote proportionable in greatnesse and a small shrub aboue the ground plainly proueth that the roote also is small which is vnder it so is it with our loue and almes-deedes which spring from it for if we be bountifull in almes wee are plentifull in loue if we be slacke in giuing wee are cold in louing but if we be vtterly defectiue in bringing foorth these excellent fruites then it is a manifest signe that this grace of Gods loue is not rooted in vs. For if any man haue these worlds goods and seeth his 1. Ioh. 3. 17. brother haue need and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him And as they are manifest signes of our loue towards God so also of our loue towards our neighbours when as wee carry ourselues in all Christian bounty towards them as vnto children of the same father and members of the same body suffering with them in their wants through compassion and fellow-feeling and reioycing with them in their fulnesse and prosperity And as they are plaine demonstrations of our faith and loue so also direct proofes of their sincerity and truth and that they
corruptible crop doth not hand ouer head cast it into the ground but carefully obserueth the seede the soyle the season and all other circumstances why should the Christian seedes man carelesly cast his seede he knoweth not where which if it be well sowne and in fit grounds will returne vnto him a fruitfull haruest of eternall happinesse seeing hee is not blessed who negligently giueth but he that guideth his affaires with discretion Psal 112. 5. Not hee simply Psal 112. 5. that giueth almes but he who bestoweth them with good aduice according to that Psal 41. 1. Blessed is he that considereth the poore the Lord will Psal 41. deliuer him in the time of trouble Sect 4. 3. Reason Thirdly if we would thus sometime visit the poore at their houses they would not so often haue occasion to visit vs at ours nor be forced to straggle abroade to begge necessaries the which the Lord forbiddeth Deut. 15. 4. Deut. 15. 4. and those who haue no house nor home because they will liue without a calling like idle drones vpon the common spoyle would be easily discouered and discouraged whenas hauing neither home where to bee visited nor neighbour to visit them they should finde little reliefe vnlesse they earne it with the sweate of their browes The sight of the poores miseries is a notable means to moue compassion Fourthly it would be a notable means to make vs more compassionate when as we should see their small prouision hungrie fare thinne cloathes and hard lodging the children crying for hunger and the parents out crying them because they haue no foode to giue them some lying in straw for want of beddes others drinking water in stead of drinke and a third sort neere starued with hunger for want of bread or escaping that quaking and shiuering with cold for lacke of fire Which miseries of the poore if they moue a christiā hart to heare of thē how much more would it stir thē vp to cōpassiō if they saw thē for things seene more feelingly affect vs then those which we conceiue by report of others And this is one cause why the wise man saith that it is better to Eccles 7. 2. goe into the house of mourning then into the house of feasting because it will worke vpon our affections and make vs lay the afflictions of others to heart partaking with them in their sorrowes by a sympathy and fellow feeling and this compassion working vpon our hearts will not let our hands be idle but will inlarge their bountie and make them more readily and liberally to contribute towards the reliefe of the poores necessities Sect. 6. That if we visite the poore we may ioyne spiritual corporall almes together Fifthly if we visite the poore wee may doe them double and treble good by ioyning spirituall and corporall almes both together instructing the ignorant reprehending the faulty admonishing them who erre through infirmity counsailing them that want counsaile and especially refreshing their hearts with sweete consolations in these their wants and afflictions to which purpose we our selues haue beene comforted by God in our crosses according to that 2. Cor. 1. 4. Blessed be God who comforteth vs in all our tribulations that we may be able to comfort them 2. Cor. 1 4 which are in any trouble by the comfort wherewith we our selues are comforted of God The which meanes of their spirituall good will at these times be most effectuall when as by our almes we testifie our loue and then shall our good words finde most easie entrance into their hearts when as our good workes haue prepared the way Sect. 7. That by visiting the poore we may learne to be thankful But this dutie is so much out of vse among the rich wealthy through the pride nicenesse and vncharitablenesse of these times that there will haply seeme to be in it some absurditie vnlesse it be pressed with stronger arguments then those which arise from neighbourly loue And therefore if their benefit will not moue vs to put it in practise yet at least let loue of our selues preuaile For by seeing the wants and miseries of our brethren we in our owne particular may receiue much good For we shall haue hereby iust occasiō offered of bursting forth into Gods praises who hath dealt so boūtifully with vs giuing vs not only plenty of his blessings for our owne vse which others want but also making vs helpfull vnto our brethren For those who abound will neuer bee so thankefull vnto God for his benefits as they ought vnlesse they haue learned their worth out of the experience of their owne and others wants Sect. 8. That by visiting the poore we may learne temperance sobrietie Againe by looking vpon these sad spectacles of miserie and penurie wee may learne temperance and sobrietie in the vse of Gods blessings and not to abuse them vnto superfluitie and excesse seeing many as good as our selues in Gods true estimate doe want necessaries but to husband them in a frugall manner that out of our abundance we may more liberally communicate to our neighbours wants least abusing Gods gifts he take away and binde vs to temperance by the iron chaine of extreame necessitie when we would not be held by the gentle bond of vertue and obedience Finally wee haue by these fights iust occasion giuen to prepare our selues against the day of affliction penurie and distresse when as we see them who are cloathed with the same flesh subiect to them betweene whom and vs there is no difference but that which hath beene made by Gods free grace and vndeserued mercie Sect 9. That when we visit the poore we visit Christ in them And therefore let not pride of greatnesse depriue our soules of so much goodnesse but when comparing the highnesse of our estate with the lownesse of this Christian duetie wee are made loath to endure it let vs remember that Christ hath done the like for vs and we in token of our loue and thankefulnesse doe it againe to our Sauiour Christ For being in the bosome of the father in all glory and happinesse this light from on high visited vs and abasing himselfe vnto the low degree of a seruant he hath by giuing his precious blood as the price of our redemption not onely visited but redeemed vs his people according to Zachariahs song Luk. 1. 68. 78. Yea he came among Luk. 1. 68. 78. vs and not onely saw but also tooke vpon him our infirmities and participated with vs in our afflictions the more to inlarge his mercie and compassion when he was touched with the feeling of our griefes as it is Heb. 2. 17. 4. 15. Now Heb. 2. 17. 4. 15. what doth he require for this vnspeakeable loue and kinde visitation but loue for loue and that we visite him as he hath visited vs not in his own person for he is glorious in the highest heauens and our goodnesse extendeth not vnto him but in his
finde that they mislike of it Sect. 3. That it is vnlawful for children to giue without consent of parents So also it is vnlawfull for children vnder the gouernment of their parents or tutors and remaining still in the familie to giue almes without the consent of their parents or gouernours either plainely expressed by their words or at least intimated by the continuall custome of the familie vnlesse by their labour they earne their owne liuing and are allowed by their parents to dispose of their owne gettings Otherwise if they be for themselues out of the familie or out of the familie and vnder gouernment but yet allowed by their gouernours some stipend for their maintenance they may lawfully giue some almes out of their allowance so that it bee ordered with iudgement and discretion or if they haue no certaine stipend yet may they giue somewhat which out of frugalitie and parcimony they haue spared euen from their owne ordinary especially if they be truely perswaded that their parents comming to the knowledge of it would allow and approue of such disbursements Sect 4. That it is vnlawful for those that want discretion to giue almes In regard of the latter those who are not of sufficient age and discretion though they haue right to the goods they giue yet are restrained from bestowing of them by the equitie of law because they want iudgement to bestow them well In which respect it is vnlawfull for children vnder age and vnder guardians or for fooles mad men and impotent persons to giue almes because for want of discretion they may waste their state or bestow their gifts vpon vnfit and vnworthy persons CHAP. 11. Whether it bee lawfull for the wife to giue almes without consent of her husband Sect. 1. Certaine cases in which it is lawfull for the wife to giue almes BVt now in the last place it may be demaunded whether it be lawfull for wiues to giue almes and to performe such other workes of mercie without the consent of their husbands for that they may giue them with their consent either plainely expressed or secretly and implicitely intimated there is no man maketh any question And it is agreed on by the most that she may giue almes in diuers cases as first if the husband be a foole or mad man and not able to manage his estate Secondly when hee is farre absent so as his consent cannot bee asked or obtained especially being perswaded that if her husband were present hee would approue and like of her doings Thirdly when as he hath committed the administration of his houshould expences to the discretion of his wife Fourthly when hauing a certaine allowance made vnto her by her husband she spareth somwhat out of it being lesse liberall to her selfe that shee may haue the more to bestow in vertuous actions Fifthly when she or her friends for her haue before mariage ouer and aboue her dowrie reserued something to be at her disposing Sixthly when she getteth some wealth by her owne proper labour she may dispose of it to these good vses if at least the lawes of the countrie be not against it Seuenthly if the almes which shee giueth be but of small value as bread drinke cast apparell and such like Eightly if the husband be exceeding couetous so that hauing much he will part with nothing or as I may adde if he be so wicked and irreligious that though he spend much vainely yet he will not be drawne to doe any worke of mercie or if he be content that some almes be giuen yet he cannot indure that any should be giuen vnto those that feare God in respect of the hatred which he beareth vnto them Lastly when it is the receiued custome of the cuntry that wiues should giue almes to the reliefe of the poore Sect. 2. Some thinke it vnlawfull for the wife to giue almes But howsoeuer almost all in the fiue first of these cases or cautions doe well agree yet about the foure last there is much question For some taking it that the proprietie of the goods is wholy in the husband doe condemne it as no better then theft in the wife if she take vpon her to giue lesse or more by way of almes without the consent of her husband either expressed or secretly implyed But this is an hard saying and if it were true I might with better reason say with the Disciples in another matter If the case bee so betweene man and wife then it were good for Math. 19. 10. woman not to marrie And therefore it shall not be amisse a little further to examine it that as on the one side wiues may not be let loose to licentious libertie and vnlawfull liberalitie so on the other side they may not haue their consciences vniustly insnared and intangled nor be restrained of their right for he that restraineth of lawfull libertie openeth a gappe to lawlesse licentiousnesse Sect. 3. That she must indeauour to perswade her husband to ioyne with her First then we thus farre agree with those who oppose vs in the rest that as God hath made them yoke-fellowes so shee must indeauour by al meanes to worke and perswade her husband in all christian duties to draw together that ioyning in the work they may not be separated in the reward And to this purpose she is to vse towards him all duetie respect and reuerence all louing and sweete behauiour that gayning her husbands heart she may moue him by louing her to loue all goodnesse which she imbraceth and practiseth for her sake and also to shew such care and faithfulnesse in preseruing and increasing his estate by good huswiferie and painefull indeauours that like the vertuous woman in the Prouerbs the heart of her husband may safely trust in her Pro. 31. 11. Pro. 31. 11. Sect. 4. The state of the question But what if notwithstanding all this her husband being a right Nabal that is both a churle and foole will neither himselfe doe any workes of mercie nor giue consent that shee shall doe them what if hee neglect almesdeedes either through couetousnesse and excessiue loue of his goods or wicked maliciousnesse and hatred of good deedes may not the vertuous wife in this Cautions to be obserued in her giuing almes 1. That she obserue the former rules and giue discreetely case doe those good workes which he neglecteth or abhorreth some say no but sauing their better iudgements I hold she may so that she carefully obserue these cautious First that shee giue with wisedome and discretion obseruing the things of which we haue formerly spoken but especially her care must be that her gifts exceede not their owne abilitie and so impaire and impouerish their estate the which if it be vnknowne vnto her she must giue but sparinglie and things of small value neither must shee vnder shew of giuing almes vndoe her husband seeing it is said of the vertuous woman that she will doe him good Pro. 31. 12. and
a wise and vertuous woman and therefore might the better do it And who giueth libertie vnto any other but vnto those only who are able to performe these actions vertuously and with some discretion Thirdly it is obiected that Naball was a churle and a foole and therefore it was lawfull for his wife who was wiser then he to dispose of some part of his great estate To which I reply that I giue no authoritie to wiues to giue against their husbands will vnlesse they be such Naballs and wicked churles who by no perswasions will be drawne to the doing of any good Yea but he must be not only a churle but also a foole such as Naball was To which I answer that who so doth well consider Naballs answer to Dauids messengers and compareth it with Dauids present estate who with his company liued in the sight of carnall men like fugitiues and out-lawes he will finde more wickednesse in it then want of worldly wit Wickednes I say because hee did not like his wife beleeue Gods promises made to Dauid concerning his establishment in the kingdome when as he saw him in this afflicted estate Secondly because therein hee sheweth his churlishnes auersenes to any good particularly to releeue the distressed seruants of God though he had abundance in his hands to bestow superfluously in riotous feasting those he fauoured Thirdly that he was more wicked then witlesse it appeareth by his seruants words to Abigail v. 17. who said that he was such a wicked person or sonne of Belial that no man durst speake to him whereas folly in the master worketh rather contempt than feare in the hearts of seruants and also by Abigail her words to Dauid who ioyning his wickednes with his folly sheweth that his folly chiefly consisted in his wickednesse though he might haue worldly wit yet he was destitute of true spirituall wisdome which chiefly consisteth in godlinesse and in the feare of the Lord. Neither do we leaue libertie to wiues to perform these workes of mercy without the allowance of their husbands vnles they be such fooles that is such carnall worldlings as will neither themselues doe good nor by their good wills suffer others for though these be not fooles and mad-men because they haue the vse of reason yet are they foolish and mad in respect of christianitie seeing their reason is quite opposite and contrary to religion Sect. 23. Another example hereof wee haue in those godly women commended by S. Luke namely The examples vrged which the Euangelist mentioneth Luk 8. 3. Ioanna the wife of Chuza Herods steward Susanna and many others who of their substance ministred vnto our Sauiour Christ For whereas some answer that it is likely that they did it with the allowance of their husbands this conceit hath little ground for it is not probable that a man so highly in fauour with Herod would shew such loue to our Sauiour whom his master contemned or rather hated And secondly if this good worke had beene done by the consent of their husbands it is likely that the Euangelist would haue ascribed the action to them as the chiefe agents and not to their wiues only giuing them alone the praise of this charitable bounty Sect. 24. Last reason taken from the custome of the Cuntrey The last reason to proue the lawfulnes of these charitable workes and almes-deeds done by wife and religious wiues is the custome of our countrey which ordinarily authorizeth them to doe these workes if their power be not iustly restrained by their husbands for their abusing of it In regard wherof there is no reason that any should insnare and trouble the consciences of any vertuous wiues by perswading them that these workes of mercy are not done lawfully by them vnlesse they haue speciall commission from their husbands seeing this christian custome sufficiently authorizeth them if they haue no lawfull restraint by their superiour authoritie Sect. 25. Their obiectiō answered who say that this libertie granted to wiues is dangerous Yea but though this doctrine be true yet it is dangerous to be published seeing many vndiscreete weomen will abuse it to the vndoing of their husbands and the ruining of their estates To which I answere that it is but a carnall conceipt to dreame that any euill can come by the discouerie of a religious truth or though there should yet fiat iustitia ruat coelum let truth and right be maintained though the inconueniences which follow it be neuer so great What if some abuse their swordes must therefore all men be disarmed of their weapons What though some abuse their power and authoritie must therefore all bee disabled deposed from their gouernment what if the Gospell it selfe which in it owne nature is the sauour of life vnto life becommeth to some through their corruption the sauor of death vnto death must therefore the mouthes of Gods Ministers be stopped and the preaching of the Gospell be interdicted and what though Christian libertie and right being knowne vnto wiues some abuse it through their impietie and indiscretion let the sinne bee vpon their heades who abuse the truth of God but let not for this those which are discreet and vertuous be kept ignorant of their dutie and haue their consciences insnared and burthened with that which is not sinfull but in bare conceit yea in truth with that which is honest charitable and commendable seeing when they know their Christian libertie they will so much the more conscionably and carefully circumspectly and discreetly vse it and not rashly rush beyond their boundes And as for others what great danger is there lest by vndiscreet giuing they should hurt and ruine their husbands estates seeing they haue alwaies a superiour authoritie in their hand to restraine their excessiue and vnlawfull liberalitie or if any at all yet how farre lesse is the perill by teaching their libertie in the vse of their goods for the doing of the workes of mercy then for their diet and apparell seeing whereas one man receiueth hurt in his estate by his wiues too much bountie toward the poore and such like workes of mercie many hundreds are impouerished by their too much daintinesse and curiosity in furnishing their table and their excessiue costlinesse and brauery of apparell Howsoeuer it is yet I am sure no foolish wiues can iustly beare themselues out by any thing before spoken in their vndiscreet lauishnes nor that any husbands who are vertuous and religious wise and louing to their spouses haue any iust cause of complaining seeing such will goe with them in all good actions yea also before them in the light of an holy Christian example and in that regard their wiues may not goe without them but take their counsell in all workes of Christian charity Neither in truth haue any the least colour to take exceptions but vncharitable worldlings and churlish Nabals to whose wiues alone this libertie is giuen of doing workes of mercy without their
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
vertuous and religious a kinsman neighbour and benefactor before either a kinsman or neighbour or a benefactor singly and alone CHAP. 13. Of the maner how and time when almes are best and most seasonably bestowed Sect. 1. How we ought to giue our almes both publikely and priuately ANd so I come from the persons who are both to giue and receiue almes to speake of the maner how they may most conueniently be distributed And this is either more publike and common or more priuate and particular In regard of the former the best course which we can take in giuing our almes is to follow the lawes and custome of our country as among vs to put what we can spare into the poores box or to deliuer it to the Collectors for the poore to be distributed as out of the common purse according to their discretion who are chosen to this office And for our priuate almes which wee giue with our owne hands we are to deliuer them to such poore as by our owne enquirie we haue found out to be honest and needy or else to such others as God by a more immediate prouidence doth vnexpectedly and extraordinarily offer and present vnto vs for the exercise of our charitie Sect. 2. What is to be thought of giuing our almes at our dores to common beggers As for the giuing of our almes at our dores to common beggers though I doe not vtterly condemne this maner of giuing whilest sufficient order is not taken and accordingly duely executed by the Magistrate for the reformation of this disorder especially when the whole streame of mens charitie doth not runne this way but some small riuulet or as it were some litle pipe or quill and when this is giuen to those who are in apparent miserie as the aged and decerepit the lame sicke and blinde for the reliefe of their present necessitie yet can I in no wise approue it if after this maner only we exercise our mercy and charitie giuing without difference to all that come to the dore as vnto loose and idle persons who are strong and able to labor common beggers and vagabonds who liue by the sweat of other mens browes And my reasons are because they who are truly poore shall by these meanes be neglected whilest these lazie drones deuoure that which of right belongeth vnto them Secondly those who are bold impudent and most importunate will oftentimes speed better then those who are modest and shamefast Thirdly our almes shall by this meanes be distributed without equalitie some hauing all and some nothing and without discretion because being giuen thus at random they cannot be fitted to the quantitie or qualitie of their wants Fourthly this kinde of giuing nourisheth and increaseth the number of vagrants and inordinate persons incouraging and heartning them to continue in their idle lewd and wicked courses without any feare of God or subiection vnto men Fiftly the allowance of this custome crosseth Gods ordinance Deut. 15. 4. who would not haue a common begger in Israel and proclaymeth to the world both the mis-gouernment of Magistrates who doe not reforme this disorder and the hard-heartednes of priuate men who through their want of mercy bountie and compassion thrust their neighbours into these base and inordinate courses And lastly those excellent lawes which haue lately beene made among vs for the reforming this abuse are disobeyed and transgressed and so the christian Magistrate iustly offended whom we are bound to obey in all things lawfull or indifferent and much more requiring such things as are godly and commendable as tending to Gods glory the prosperous estate of the Church and common-wealth and the great good of all particular persons Sect. 3. Almes giuen by will to be esteemed according to the qualitie of the persons who giue them And this shall suffice to haue spoken of the manner The next point to be considered is the time when these almes-deeds are to bee performed And that is in the whole course of our liues when we haue abilitie and finde fit oportunitie of doing these workes of mercy But of this I haue already spoken and therfore I will here only shew what I thinke concerning those almes-deeds and workes of mercy which are not done in our life time but by our last will and testament appointed to be done after the death of the benefactor The which actions of liberalitie are to be esteemed and censured according to the qualitie and condition of the persons by whom they are performed for either out of loue and obedience towards God and christian charitie and compassion towards men they are done by such as haue according to their abilitie been exercised in these pious and charitable workes in their whole life after their sound conversion vnto God or out of self-selfe-loue vaine-glory or seruile feare they are performed by such as haue vtterly neglected these workes of mercy in their life time now would make some satisfaction for this neglect after their departure For the former we are to iudge that it is a good conclusion of a like good premises and a manifest signe of their loue towards God and their neighbours when as they are not content to doe these workes of mercy in their life time but also take care that they may be continued euen after their death and not only relieue the poore members of Christ whilest they liued with them but also bequeath vnto them legacies after their departure and account them among their children and heyres by leauing vnto them a portion with them and a part in their inheritance in lieu of thankfulnes towards their Sauiour who hath made them coheyres with himselfe in his heauenly kingdome Neither is there iust exceptions to be taken if these workes of mercy done by them after death doe exceede in number and quantitie those which they haue done in their life time seing herein they deale no otherwise with the poore than with their owne children and dearest friends vpon whom they bestow more by Will than euer before they had from them And it is iust that men should keepe the largest portion of their goods while they liue for their owne maintenance giuing to the poore what they may conueniently spare from this vse and very charitable if they designe a great part of their estate to religious and pious vses when as themselues shall haue no further vse of it Sect. 4. What is to be thought of those that wholy deferre giuing almes till their death But concerning the other who haue vtterly neglected the works of mercy in the whole course of their liues and thinke it sufficient if they appoint somwhat for these vses after their death there is not the like iudgment In christian policie they are not absolutely to be condemned least hereby they should take occasion to neglect the workes of mercy liuing and dying no nor yet in christian charitie seeing these may be the after-fruits of their late repentance Besides these good workes
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
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
Scripture compared to lending yea to such a loane whereby we haue not onely the principall restored but with great encrease For whereas if wee lend our money vnto men we shall haue but ten in the hundred if for Gods sake wee lend vnto the poore we shall haue an hundred for ten yea an hundred for one and eternall life to boote Neither Mark 10. 30 neede wee to doubt of the payment for though the poore bee neuer so vnable yet they haue an all-sufficient surety euen GOD himselfe Prou. 19 17. who hath vndertaken in this bountifull manner to repay whatsoeuer is thus laid out Luk. 6. 35. The which should make vs cheerefull in doing workes of mercy seeing we our selues are sure of the largest gaine for not the taker but the putter out to vsurie hath the greatest profit And not to giue readily vpon this consideration is to proclaime either that we doe not beleeue Gods promises nor giue that credit vnto him on his word which we would giue to a Turke or Infidell dwelling among vs or that wee doe not esteeme the payment of his spirituall grace or heauenly glory for currant money or of equall value to these transitory trifles which we impart vnto the poore For if a man of any credit should promise for the laying out of an hundred pound that wee should haue a yeerely annuitie of so much for tearme of life how eagerly would we catch at such an offer though the quicke approch of death might make vs losers by the bargaine But God promiseth that if wee will lay out our money on these vses wee shall haue an hundred for one for these earthly trifles heauenly and euerlasting treasures and who then would not willingly listen to such a motion if hee beleeueth him that maketh it or valueth the bargaine that is offered vnto him when Alchymists promise great summes of gold for the disbursing of a little money though they neuer faile to deceiue those that beleeue them yet they finde many who to the vtter ruine of their estates will giue credit vnto them being deluded with these golden hopes and therefore let it be a shame vnto all which professing Christianity will not trust God who is truth it selfe and cannot deceiue vs promising better and more durable riches euen heauenly and euerlasting treasures vnto those who for his sake are liberall to the poore seeing heereby they discouer grosse hypocrisie in professing faith when as they are wholly possessed of infidelity and heathenish diffidence seeing they are ready to trust a cozening impostor rather then the only true God and carnall worldlinesse which maketh them to esteeme more a little bread a few scraps of meat or cast apparell then the bread of life the heauenly Manna and foode of Angels and those rich robes of glorie and blessednesse which shall neuer bee worne out Sect. 3. That loue of our money should mooue vs to part with it to charitable vses There is nothing that hindereth a man more from doing these workes of mercy then excessiue loue of money and riches which maketh them so loth to part with them whereas in truth if they loued them wisely nothing should make them more ready to bestow them vpon these vses For euen worldly men that are wise in their generation the more that they loue their money the seldomer they let it lie by them where it encreaseth not and is subiect to many casualties but the more ready they are to put it out either vpon vsurie if they can finde a sufficient debtor or vpon some good bargaine which will returne it againe with great encrease O why then should not we who professe our selues spiritually minded imitate this wisedome in our owne kinde seeing if wee will lay out our coyne on these charitable vses the gaine is inestimable and our pay-master all-sufficient and infallible in his promises For what greater gaine can bee imagined then to change earth for heauen transitorie trifles for eternall treasures the bread of men for the bread of Angels rotten ragges for glorious robes and a little drinke yea a cup of cold water if the well or riuer be our best cellar for the water of life which will infinitely delight and satisfie vs without glutting or satietie why should wee thinke the poore so much beholding vnto vs for our scraps and superfluous reliques and not rather our selues beholding vnto them seeing they are the occasions of such inestimable gaine for such trifling disbursements Bee mindfull saith one ô Augustine man not onely of that which thou giuest but also of him who receiueth For the poore may say vnto thee consider ô man that I in receiuing alwies giue no lesse vnto thee then thou in bestowing them giuest vnto me For if there were not some to receiue thy almes thou couldest not giue earth and receiue heauen Doe not looke vpon me but vpon him that made both thee and mee and because thou hast heard mee aske of him what thou wilt and he will heare thee Giue therefore thankes vnto him who hath giuen thee meanes by such a small price to procure a thing so precious Giue earthly things and thou shalt receiue heauenly giue temporall things and thou shalt receiue eternall Let therefore no man say that he giueth to the poore when as it may more truely be said that he giueth vnto himselfe rather then vnto them Sect. 4. That God is the surest pay-master And as the gaine is inestimable so the payment most assured for wee haue Gods word and hand-writing for it who neuer failed of his promise for as he is true of his word so he is all-sufficient to performe Nihil promittit non reddit fidelis ille factus est debitor esto tu auarus exactor He Aug. in Psa 32. payeth whatsoeuer he promiseth he is a true debter be thou a couetous exactour Feare not to be an vsurer so thou lendest vnto God put out to him thy money and expect great increase for thou hast God for thy debtour and his payment like himselfe is infinite Giue to him who hath giuen all to thee for thou canst neuer exceed him in bounty though thou shouldest giue him all thou hast and thy selfe to boote neither can thy liberalitie bring anie losse seeing the more thou giuest the more thou shalt receiue Doest thou loue thy money and wouldest thou haue it encreased Deliuer it not into the hands of men who Hominē quaeris quando accipit gaudet quando reddit plorat vt accipiat precatur ne reddat calumniatur August de tempore serm 146. as Austin saith will reioyce when they borrow and mourne when they repay it Intreate that they may receiue and calumniate when they should restore who may be bankrupt and cannot or deceitfull and will not pay Or who will put thee off with many delaies and trouble thee with expecting as they haue formerly troubled thee with their importunitie in borrowing But if thou bee a wise
vsurer chuse God himselfe for thy debtor who is the surest pay-master Giue me of mine owne saith Christ and of a creditor make me to become thy debtor and I will repay thee eternall treasures for transitory trifles But vnderstand this soberly For wee cannot as the Debitor factus est non aliquid à nobis aâ—cipendo sed quod ei placuit promittendo Auâ— de verbis Apost serm â—9 Papists dreame make God our debtour by the merit of our works but by his owne free and gracious promise According to that of Austin He is made a debtor not by receiuing something from vs but because it hath pleased him to promise something to vs. For we after one manner say vnto man thou owest me that which I haue giuen thee and after another thou owest me because thou hast promised mee when as thou saiest thou owest me because I haue giuen thee the benefit hath proceeded from thee though it were lent and not giuen But when thou sayest thou owest me because thou hast promised thou requirest that which thou hast not giuen For his goodnesse that hath promised will mooue him to giue lest his fidelity should degenerate into maliciousnesse c. Sect. 5. That it is the end of riches to be imployed on good vses and not locked vp Againe the loue of our money should not hinder vs from doing the works of mercie but rather make vs more diligent in them for he that loueth any thing wisely desireth aboue all that it may attaine to his right and cheife end as being the best which his loue can wish vnto it now the end of our money and riches is not that they should lie rusting and rotting by vs without vse but that they should bee communicated to the glorie of God and the good of our neighbours and therefore seeing the more we loue our wealth the better wee wish vnto it and nothing is better for it then to attaine to these ends they loue it not at all or at least after a foolish manner who by inprisoning their riches and so frustrating their cheife end doe hinder them from attaining vnto their perfection Sect 6. That by giuing our riches to the poore wee long enioy them Finally if wee wisely loue our wealth let it bee our cheife care that we may long enioy it the which we cannot doe by keeping it on the earth for though wee keepe it vnder locke and key bolt and barre continuall watch and ward it may bee lost whilst wee liue but if not so yet when death commeth and for ought wee know it may come to day before to morrow it will spoile vs of all and turne vs naked out of the world as wee came naked into it But the onely meanes to haue the fruit and benefit of our riches for euer is to send them before vs into our heauenly countrey where wee shall haue our euerlasting habitation and the best meanes of transporting them thither is to deliuer them vnto the poore who like trusty porters will carrie them for vs for if wee carry them our selues they will like heauie burthens hinder our iourney and like the camels bunch keepe vs from entring into the straight gate whereas if the poore whom God hath appointed for this seruice carry them for vs we shall auoyd the trouble and escape this danger The which should be a forcible argument to moue vs with a bountifull hand to giue vnto the poore seeing whatsoeuer is so giuen is sent before vs and whatsoeuer is hourded vp in our chests is lost and left behinde vs. And what folly is this there to leaue thy wealth whence thou art departing and not to send it before thee whether thou art going to leaue and loose thy riches in thy Inne and the place of thy pilgrimage and not to transport it into thine owne Country and mansion-house where thou art euer to reside And therefore seeing the onely way to keepe our goods for euer is to part with them for a time and the meanes to preserue them for euerlasting vse is to disperse scatter them amongst the poore members of Iesus Christ and contrariwise the keeping them too carefully on earth is the direct way to loose them in heauen let vs giue that which wee can no otherwise keepe that wee may receiue that which we can neuer loose and if wee thinke that heauen is our home let vs send our wealth thither before vs that we may the more cheerefully trauell after it For hee who is eternally to dwel in those heauenly mansions doth in this life send his heart thither to take possession which that wee may do let vs lay vp our treasures there that so our hearts may bee there also Whereas contrariwise hee whose onely care is to hourd vp riches vpon the earth doth plainely shew that this world is his natiue home and Countrie and that hee hath no right or interest in the heauenly Canaan Sect. 7. That our inestimable gaine counteruaileth our temporary forbearance A second impediment which hindereth men from doing these workes of mercy is because they looke at this great returne of gaine as being many yeares and ages after to bee receiued for though they like these heauenly treasures which the Lord promiseth to those who by giuing to the poore do lend vnto him and cannot but confesse that God is the best and surest Pay-master yet they are discouraged from thus laying out their mony because he seemeth to take long daies of payment and hath appointed the place of receipt in another world whereas they both for place and time are wholy for the present and in truth desire to be paid in their own coine that is in transitory and momentary riches which are subiect to their senses But to these I answere that if they liue onely by sense and not by faith they haue indeed little cause to exchange their earthly possessions for heauenly treasures seeing they can haue no true hope of comming into that place of happinesse or of inioying those diuine riches which are prepared onely for the faithfull and therefore let such keepe their mony till it perish with them But let those who being true Christians can with the eye of faith pearce the heauens and there behold things inuisible continually exercise themselues in these workes of mercy notwithstanding this discouragement seeing they know not how soone the Lord will call them to account and make all reckoninges straight which are betweene them For howsoeuer they may conceiue hope of prolonging their liues to an hundred yeares yet it may be it will not last another moneth or day and so their payment shall be as speedie and quicke as great and inestimable But say that the line of their life should outreach the length of their longest hopes yet haue they good cause to lay out their wealth on this spirituall and heauenly bargaine First because if they will waite and expect with patience they haue such a sure Pay-master who
chests full thrust of rich clothing and their wardrops throughly furnished with gorgeous garments which serue for little other vse than to keep those from sloth and idlenesse that keepe them from moulding and moth-eating and whereas they haue no course clothes to couer naked Christ they haue costly ornaments for their walls of Arras and Tapestry Finally they haue not a few pence to spare for the relieuing of those who are in extreame necessitie but they haue many shillings and pounds to spend wastfully and riotously vpon dicing gaming vaine sights obscaene stage playes and vpon all other sinfull pleasures and worldly delights which their carnall appetite any way desireth But what a fearefull account haue these men to make in the day of iudgment when as they shall make their reckoning vnto God Item so much spent in excesse and superfluitie and so little in performing the workes of mercy so much laid out vpon worldly vanities and sinfull pleasures and so little for good vses and especially for relieuing Christ in his poore members Sect. 2. That we ought to giue something to the poore euen out of our meane estates But say thou hast but a mediocritie of estate and doest not attaine vnto such plenty or superfluitie Luk. 12. 33. but hast only a competencie and sufficiencie for thy selfe yet out of this thou must spare somewhat to relieue those who are in extreame necessitie and if thou hast so little money in thy purse that it will only serue thine owne turne thou art inioyned to sell somewhat which thou mayest best spare as either corne land or vseles houshold stuffe that thou mayest raise a stocke out of which thou mayest relieue the poore For if carnall wicked men will make sale of such things rather than they will want that which is sufficient for the satisfying of their sinfull lusts how much more should we doe it for the better performance of these christian duties If they care not to waste their estates in the seruice of the Deuill let vs not spare such disbursements as will further vs in the seruice of God seeing he is such a liberall master as will reward our kindnesse and neuer suffer vs to loose by our bountie Finally though it were granted that thou had'st nothing to sell yet God commandeth thee rather then that thou should'st neglect these works of mercy to labour with thy hands that thou mayest haue Eph 4. 28. to giue vnto him that needeth and therefore excuse not thy neglect of this duty by saying that thou hast nothing for them vnlesse thou hast nothing to waste vpon thy superfluous vanities nothing which thou canst spare from thy necessarie vse and sell for these charitable imployments yea vnles thou art not only poore in estate but impotent and vnable by thy honest labours to earne thy liuing and hast both an empty purse and also shaking hands and weake knees and in a word art thy selfe such a one as needeth by others to be helped and relieued Sect. 3. Their obiectiō answered who put off this duty to those who are richer Yea but there are many richer and therefore this dutie of giuing almes lyeth rather vpon them than vpon thee who art but poore and of small meanes in comparison of them and if they neglect to giue much more mayest thou as thou supposest and yet be excused before God I answer first that none are excepted but euery one is to giue according to his abilitie wherein if thou failest their neglect will not excuse thee for their example is no president but euery one must beare their owne sinne Secondly if hauing little thou art content in obedience to God to part with somewhat thou performest a duty the more acceptable to God and in the day of Christs appearing thou shalt be so much the more richly rewarded and for the present thy worke shall be so much the more commendable as we see in the example of the poore widdow and the Macedonians who are so much commended for parting with somewhat out of their small store Thirdly if thou wilt not liue by precepts but by examples why doest thou propound them for thy patterne who are carnall and couetous and not rather the example of our Sauiour Christ and the holy men of God whose bounty euen out of their pouertie is for this very purpose recorded in the Scriptures Lastly thou must consider if thou art poore that almesdeedes are a notable meanes to make thee richer as being a spirituall kinde of husbandrie and merchandize wherein if we labor and trade wee shall thereby haue our wealth increased Now no man in his right wits hauing small store of corne will omit to sow it because others neglect the seasonable seede-time who haue greater plenty no wise merchant will refuse to trade and lay out his money vpon a good bargaine because those who haue greater stockes will not imploy them but so much the rather they will sow and trade that their store stocke may be increased and why then should we be lesse wise in spirituall things seeing we may be assured that we shall receiue a greater and better encrease Sect. 4. An obiection answered grounded vpon the poores vnthankfulnesse Thirdly it is obiected that the poore are now adaies so vnthankfull that all is lost which is bestowed vpon them for though wee giue them neuer so largely they will not affoord vs so much as a good report if we neede their helpe they are to seek and they will not take any paines for vs to watch with vs when we are sick or to work for vs when we neede their labour I answer that if in giuing thy almes thou aimest at these ends thou art rightly serued for they did not spring out of the fountain of charity but self-selfe-loue and worldly respects and were done for thine owne praise or profit and not because God requireth these duties at thy hands the which is not to doe workes of mercy but to put out thy money to vsurie for thine owne aduantage Secondly I may say of almes as the heathen man of benefits that if we bee so curious in auoiding the giuing of our almes to those who are vngratefull wee shall giue none at all and so these good deedes will perish Ita ne apud alium pereant apud te peribunt Sene. Epist 81. in our owne hands for want of doing them for feare lest they should perish in the hands of others According to that Eccles 11. 4. He that obserueth the wind shall not sow and hee that regardeth the cloudes shall not reape And elsewhere What great thing were it to doe good vnto manie if none should deceiue vs but it is true vertue to giue when wee hope not for any recompence Senec. de benef ib. 1. cap. 1. no not so much as thankes So that though all hope were cut off to finde a thankefull man I had ratber receiue nothing then not giue because hee is more faultie who giueth
Disciplina Christ cap. 1. Tom. 9. col 914. Christ saith Austin asketh yet doth not receiue and thou scandalizest thy profession of piety with words of crueltie saying what shall I reserue for my children I oppose Christ vnto thee and thou re-objectest thy children vnto me But this no doubt is great iustice that thy sonne should be left enough to maintaine his riotous expences and that thy God should want necessaries For hast thou not read hast thou not obserued when yee haue not done it to one of these little ones yee haue not done it vnto me hast thou not read hast thou not feared Behold who it is that wanteth and asketh and doest thou begin to number thy children Number them and spare not but among them reckon thy Lord as one of the number If thou hast one let him be the second if two the third if three the fourth c. For thou knowest what thy God is who hath giuen thee whatsoeuer thou hast and will richly recompence what thou returnest vnto him but thou knowest not what thy children will proue perhaps ingratefull and will not remember thee for thy bounty it may be wasters and prodigalls who will wickedly and riotously spend what thou hast as wickedly gotten and reserued Yea it may be that the wealth which thou leauest them will be the cause at least the occasion of their euerlasting ruine whereas thereby they are furthered in the fruition of their sinfull pleasures and inabled with more freedome to runne on and perish in their vngracious and wicked courses Sect. 8. We shew our loue towards our children when we are bountifull towards the poore Yea but thy loue and care ouer thy children is so great that nothing can make thee to neglect it Be it so Yet loue them wisely and take care to prouide so for them as that their estate may be sure and durable Now whether is this better effected by thine own prouision or by the leauing them to the good blessing of God in a moderate estate and to the wise and gracious guidance of his speciall prouidence This question is easily determined for though thou prouidest must abundantly for them their state is subiect to such innumerable casualties that out of the highest flow of plentie they may easily be brought to as great an ebbe of want and penurie They may be oppressed by those who are more mighty or defrauded by those that are more craftie the Princes iust displeasure or their owne faultinesse may turne them out of all or in this cunning age wherein there are none more skilfull to builde strongly then others are to vndermine and supplant there may some cracke or flaw be found in their title and so for want of words or letters to carrie it thy children may be depriued of the benefit of thy care and prouidence But if God take the care charge ouer them he is such a faithfull Tutor and powerfull Guardian and Protectour that none shall be able to wrest their portion and patrimonie out of his hands Now what is the meanes whereby thou maiest make thy children Gods wards and pupills how maiest thou procure for them his blessings and assure them of the gracious protection of his all-ruling prouidence surely not by greedy couetousnesse and immoderate care in hourding vp for them excessiue wealthe nor by neglecting the workes of mercie and the releeuing of the poore that thou maiest leaue to thy children abundant riches For how is it likely that hee will blesse vnto them thine estate which is gotten and raked together by vniust keeping that which he hath inioyned thee to bestow and by the vtter neglect and contempt of his commandement or that God will regard and feede thy children who hast neglected his and suffred them to pine and perish for want of reliefe But the onely meanes to obtaine Gods blessing vpon thy selfe and thy posteritie is to obey his commandements to trust him vpon his word and to giue liberally vnto the poore For the righteous man who is mercifull and lendeth not onely himselfe but his seede also is blessed Psal 37. 26. Hee doth not say that his Psal 37. 26. children shall liue in a rich and pompous estate for so they may doe and yet with the rich glutton be euerlastingly condemned yea this worldly wealth may be the meanes of furthering and increasing their fearefull condemnation but that they shall haue Gods blessing vpon that which they inioy which whether it bee lesse or more will make it sufficient and so sanctifie it to their vse that it shall bee vnto them a pledge of Gods loue and a pawne and earnest pennie of their eternall saluation In which regard we may truely say that there is no losse to our posteritie through our performance of these works of mercy but rather great gaine and aduantage and that as Augustine saith we performe for the good Forsitan haeredi praestâ—abis quicquid misericordiae causa de eius portione detraxeris August de tempore Serm. 76 and aduancement of our children whatsoeuer we wisely detract from their portion for the doing of these workes of mercie And therefore let not our children hinder vs from relieuing the poore but rather let vs in Christian discretion do it more freely that so wee may bring Gods blessing vpon our posteritie and moue him with his gracious prouidence to protect and watch ouer them and the greater care wee haue of their benefit and welfare so much the rather let vs commend them vnto God who will take care of them when our care shall cease and do them no good Sect 9. No reason why we should neglect the poore to leaue our children rich Finally though we are assured that the goods which we spare from the releife of the poore and leaue to our children should prosper with them and make them great on the earth yet were there no reason why for this wee should neglect these workes of mercie for why shouldest thou loue thy children better then thine owne person and in prouiding for them neglect thy selfe yea why shouldest thou preferre their wealth before thine own soule their flourishing estate in the world which is but momentany mutable before the fruition of those ioyes which are infinite and euerlasting what will it profit thee when thou appearest before thy judge to alleadge that thou hast plaide the good husband and prouided liberally for thine owne children when hee shall lay it to thy charge that to doe thus thou hast neglected and starued his what comfort will it be vnto thee if for getting some trifles for thy posteritie on earth thou hast lost heauen or to remember that thy children ruffle it out in worldly wealth and superfluous abundance when thou shalt be stripped of all and want a droppe of cold water to coole thy scorching heate And therefore prouide for thy children with a good conscience and so as that thou neglect not the poore members of Christ that God may blesse thy prouision vnto them in this life and prouide for thee and for them if they walk in thy waies eternall mansions and an inheritance immortall vndefiled and that passeth not away in the kingdome of heauen The which he vouchsafe vs who hath bought it for vs Iesus Christ the righteous To whom with the Father and the Holy Spirit be all praise and glory power dominion both now and for euermore AMEN FINIS