tectuÌ„ accipâ—es coelum August for their transitorie riches shall haue a treasure in the heauens that fayleth not Luk. 12. 33. Now what an excellent change is this to haue heauenly things for earthly treasures in our own country where we shall inioy them for euer for parting with vncertaine riches in the place of our pilgrimage which we are ready euery day to leaue behinde vs to forgoe things which wee cannot keepe and obtaine such as wee cannot loose But this exchange mercifull men do make for when they giue their goods to the poore they do not loose them but only commit them vnto them as vnto porters to be caried and transported for their vse into those heauenly and euerlasting habitations whereas if they should hourd them vp and keepe them vnto themselues they would be cumbersom burthens which would hinder their iourney thither and yet when they haue done what they can death at length if not some other casualtie in the meane time will strip them naked of all to goe out as they came into the world and let them carry nothing with them but the sinne and guilt which they haue committed Quae stultitia est illic relinquâ—re vnde exiturus es illuc non praemittere quo iturus es Chrysost in Math. 6. in compassing of them What madnes therefore is it to leaue our wealth there from whence we are euery day departing and not to send it before vs whither we are going to leaue and lose it in a strange kingdome when as we might safely send it before vs into our owne country especially considering as one saith that he who placeth Chrysost ibid. his treasures on earth hath nothing to expect and hope for in heauen for why should he looke vp into heauen who hath laid vp nothing there whatsoeuer thou dost for thy soule that is truly thine but what thou leauest behinde thee that thou loosest Sect. 5. That the reward of our almes-deedes and the punishment of their neglect shall be euerlasting And thus we see the place where our riches will indure and remaine for vs now the time of their continuance and of our inioying them in heauen is for euer in which respect wee may truely say of almes-deeds that they are that meate which will not mould the drinke that sowreth not the garment that will not weare out and the treasure which is not subiect either to rust or stealing And this eternity of reward is promised in many places of Scripture to those who exercise themselues in these workes of mercie So Luk. 16. 9. Luk. 16. 9. Make to your selues friends of the Mammon of vnrighteousnesse that when you faile they may receiue you into euerlasting habitations And the Apostle would haue those who are rich in the world to bee rich also in good workes readie to distribute and willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life 1. Tim. 6. 19. yea so 1. Tim. 6. 1â— doth the reward of euerlasting happines through Gods free grace and goodnesse belong to these workes of mercie that the doing or neglecting them is accompanied with eternall blessednes or endlesse miserie for the sentence of absolution or condemnation shall be pronounced either for or against vs accordingly as we haue performed or omitted them To those who haue fed the hungrie clothed the naked visited the sicke c. come yee blessed of my Father inherit the kingdome prepared for you from the foundation of the world and contrariwise to those who haue not done these duties Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels The consideration whereof should bee a sufficient motiue to stirre vs vp to the doing of these good workes though there were no other reason for if wee either loue heauen or feare hell if wee would be euerlastingly rewarded or would not bee euerlastingly punished and tormented if wee desire with vnspeakable confidence and ioy to appeare before our sweete Sauiour and to our inestimable comfort heare that blessed sentence or would not be astonished and perplexed with that horrour and guilt which shall make vs to crie out to the hilles and rockes to fall downe and couer vs from the presence of our terrible iudge let vs spare something from our superfluities yea if need require euen from our necessaries that we may relieue and cherish the poore distressed members of Iesus Christ CHAP. 20. That God will make the estate of the mercifull prosperous and flourishing Sect. 1. That by giuing almes our estate is confirmed and increased ANd so I come from the first maine argument expressed in the text to the second contained in the last words his horne shall be exalted with honour In which words the holy Ghost promiseth to them who are liberall and diligent in doing the workes of mercie a most prosperous and flowrishing estate in this world and in the world to come For first by exalting of their horne is signified the confirmation strengthening and increasing of their prosperous estate the metaphor being borrowed from those beasts whose chiefe strength both for offence and defence is principally Psal 18. 2. in their hornes And thus it is said Psal 18. 2. The Lord is my rocke and my fortresse and my deliuerer my God my strength in whom I will trust my buckler and the horne of my saluation and my high tower By all which borrowed speaches the same thing is signified namely that the Lord was his chiefe strength by whom hee had safety and defence maugre the malice of all his enemies So Psal 75. 10. All the hornes of the wicked will I cut Psal 75. 10. off but the hornes of the righteous shall bee exalted By which is meant that he would disable and destroy the one and aduance and confirme the prosperitie of the other And thus the Apostle expoundeth these wordes for perswading the Corinthians to be bountifull in doing these works of mercie hee taketh away a secret obiection which might hinder them in their liberality namely that hereby they should impouerish their estates and bring themselues to want assuring them that there was no cause to feare this for God saith he is able to make all grace abound towards you that yee alwaies hauing all sufficiencie in 2. Cor. 9. 8. 10. all things may abound to euery good worke as it is written he hath dispersed abroad hee hath giuen to the poore his righteousnesse remaineth for euer And in stead of those words his horne shall bee exalted with honour he addeth Now hee that ministreth seede to the sower doth minister bread for your foode and multiplie your seede sowne and increase the fruites of your righteousnesse Whereby the same thing is signified to wit that God will increase their plentie and confirme their estate so that the sowing of the seedes of their beneficence shall bring them no more
not euill all the daies of her life Now where this wisdome and discretion is wanting there the wife may not take vpon her this duetie which is better not done then done foolishly and without discretion Sect. 5. Secondly she must giue with meekenesse and reuerence towards her husband Secondly she must performe this duetie with all meekenesse and humilitie of spirit with all reuerence and due respect vnto her husbands authoritie with acknowledgement of her subiection in all things lawfull that hereby she may winne him by her christian cariage and conuersation to a liking and allowance of her good works yea also if it be possible to the practise and imitation of them according to that 1. Pet. 3. 1. Yee 1. Pet. 3. 1. wiues be in subiection to your owne husbands that if they obey not the word they also may without the word be wonne by the conuersation of the wiues to which purpose he further perswadeth them to adorne themselues with the ornament of a meeke and quiet spirit which is in the sight of God of great price Sect. 6. Thirdly she must not giue her husband any cause of offence Thirdly she must in the manner of doing these good workes carefully auoide the giuing vnto her husband any iust cause of offence and not presume to vse any pride or arrogancie stomacke and sturdinesse insolent and contemptuous behauiour whereby shee shall more disgrace her good deedes then they can grace her For the Apostle will in no case permit the woman to vsurpe authoritie ouer the man 1. Tim. 2. 10. vnto which 1. Tim. 2. 10. fault they are most subiect when they see their husbands defects and know that truth and right is on their side whereby oftentimes it commeth to passe that they spoyle a good cause by ill handling and are more blame-worthy in their manner of doing good then their husbands are for neglecting the good it selfe But of this all christian women must take heede seeing by such behauiour they doe not onely disgrace themselues and their profession but also for want of due obedience to their husbands doe cause the word of God which they take into their mouthes to defend their courses to bee blasphemed as it is Tit. 2. 5. whereas on the other side if they performe Tit. 2. 5. these christian duties with all due reuerence towards him whom God hath set ouer them it will appeare that they doe them with a good conscience and in obedience to God and that the feare of their husbands would restraine them if it were not ouer-maistred with a greater feare euen the sincere and true feare of almighty God Sect. 7. Fourthly she must not disgrace her husband by publishing his faults Lastly she must take heede that by reporting her owne good deedes and her husbands backwardnesse she doe not disgrace him but she must hide and couer his faults from al sauing those who may helpe to better him and pray vnto God for his amendment for a good wife will not lay the foundation of her owne credit in the ruins of her husbands honour but knowing that it is no small disgrace to the most proper and beautifull body to haue a deformed and mishapen head she will hide it vnder the vaile of secrecie or adorne and beautifie it with the most fauourable report that sinceritie and truth can giue vnto it knowing that a vertuous woman is a crowne to her husband but she that maketh him ashamed is rottennesse in his Pro 12. 4. 1. Iam. 25. 25. bones as it is Pro. 12. 4. Wherein Abigail though otherwise a vertuous woman failed excusing her husband by discouering his folly Sect. 8. That it is lawful for the wife to giue almes these cautions being obseru'd Maine grounds laid for the determining of the question Which cautions being obserued I thinke it lawfull for the wife to giue almes and performe all other workes of mercie as well as the husband the which because it is controuerted I will indeauour to proue And for the better clearing of this point two things are to bee premitted and examined which being throughly knowne will giue sufficient light for the determining of this question the first is the authoritie superioritie and dominion of the husband ouer the wife with all things else which they possesse the second is the communion betweene them both in respect of goods and persons the which are not to bee seuered in the consideration of either of them for the husband is so to exercise his authoritie as that hee doe not neglect the communion which is betweene him and his wife and the wife is so to inioy her communion as that she doe not forget the authority of her husband Sect. 9. Of the superiorite and authoritie of the husband ouer the wife Concerning the former it is to be acknowledged that the husband hath superioritie and authoritie ouer his wife to rule and gouerne her as her head and that she as his inferiour is to subiect her selfe to his rule and gouernement and it cannot be denyed but that also he hath chiefe dominion ouer all their goods and power to rule and manage the maine estate So the Apostle saith that as the head of euery man is Christ so the head of woman is the man 1. Cor. 11. 3. In regard whereof she is in many places of Scripture inioyned to be subiect 1. Cor. 11. 3. vnto her husband in all things and the reason hereof is giuen because in the creation the man was not of the woman but the woman of the man neither was the man created for the woman but the woman for the man 1. Cor. 11. 8. 9. and besides the 1. Cor. 11. 8. 9. man was not first deceiued but the woman and so was first in the transgression as it is 1. Tim. 2. 14. and 1. Tim. 2. 14. therefore it was a part of her punishment that her will should be to be subiect to her husband and that he should rule ouer her Gen. 3. 16. In regard of Gen. 3. 1â— which superioritie it is not lawfull for the wife to take vpon her the managing of her husbands maine estate or to dispose at her pleasure of great and weighty matters because this is a royalty which belongeth to her superiour and head who is the chiefe ruler and king in the little common-wealth of the familie howsoeuer euen in these things a wise and good husband will not neglect the aduice of his discreete wife as being his most faithfull counsailour and created of God purposely to this end that shee might be his helper Sect. 10. That the husbands gouernment must be in the Lord. But withall we must hold that the husbands gouernement and the wiues subiection must bee Col. 3. 18. Eph. 5. 22. 1. Cor. 11. 7. in the Lord and as vnto the Lord. For in this respect hath the husband authoritie ouer the wife as bearing in himselfe the image of God and she is to yeeld
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
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
returne vnto vs a fruitefull haruest Sect. 7. That we must giue almes constantly And thus much for the obiect of our almes the time of performing this duetie is daily continually and constantly as our abilitie will beare and the necessitie of the poore shall require according Eccles 11 6 to that Eccles 11. 6. In the morning sow thy seede and in the euening hold not thine hand And this assiduitie in the action is implyed in the obiect For whereas he saith that the godly man giueth to the poore he implyeth thus much that he continueth giuing so long as they continue in their pouertie and that there is no end of his bountie till he seeth an end of their wants Neither doth hee vpbraide the poore man with remembrance of former benefits when he renueth his suites as though it were too great boldnesse in him to craue often and superfluous for himselfe to giue often to the same person but remembring that his heauenly father renueth his mercies vnto him euery morning and harkneth graciously to his suites so often as he wanteth and craueth he imitateth his vnwearied goodnes giueth often to the same poore man according to his owne abilitie and the others necessitie if he see that his wants are not caused through his idlenesse and negligence but through the hand of God lying heauie vpon him Or if God hath prouided otherwise for those whom wee haue formerly relieued this must not put an end to our charitie and almesdeedes seeing the godly man giueth to the poore that is so long as there are any poore so long he giueth his liberalitie not being appropriated vnto any persons but extending it selfe to the same estate and condition of pouerty when as he findeth it in new subiects And therefore as the fountaine sending foorth it streames first filleth one emptie hole as it runneth and then goeth into another and neuer ceaseth till it hath filled all so the fountaine of the righteous mans bounty neuer ceaseth to communicate the streames of his beneficence but after he hath supplyed the wants of one and many he still seeketh after more and neuer thinketh himselfe so rich in good workes and almesdeedes that now he may giue ouer and spend vpon the stocke blessing himselfe in his former bounty but still he continueth his spirituall trade and neuer fainteth vntill the great paimaister haue giuen him an euerlasting reward And because God hath so ordained that there shal alway be poore according to the saying of our Sauiour the poore you shall alway haue Math. 26. 11. with you for the exercise of their faith and patience and of rich mens bountie and obedience that so both being approued both may also be richly rewarded therefore he resolueth to be constant in his beneficence and that in obedience to God who hath commanded it according to that Deut. 15. 11. The poore shall neuer cease out of the land therefore I commaund thee saying thou shalt open Deut. â—5 11. thine hand wide vnto thy brother to thy poore and thy needie in the land The which perseuerance in well doing hath the promise of reward appropriated vnto it Gal. 6. 9. Let vs not saith the Apostle Gal. 6 9. be wearie of well doing for in due season we shall reape if we faint not And therefore as we haue opportunitie let vs doe good vnto all men especially to them that are of the houshould of faith CHAP. 5. What almesdeedes are and of the true causes from which they arise Sect. 1. That men are growne cold in these works of mercie VVE haue intreated according to our order propounded of the action and obiect of almesdeedes seuerally now it followeth that we ioyne them together he hath giuen to the poore In which words he sheweth that it is a vertue or propertie of a godly and righteous man to be liberall in almesdeedes and in those speciall workes of mercie and beneficence whereby the poore and needy are comforted and relieued The which dutie in this frozen age of the world is much neglected by reason that selfe loue and couetousnesse doe so abound and men are growne so cold and carelesse in the performance of these charitable actions that their hearts seeme frozen vnto such an icie if not flinty hardnesse that the deepe sighes and scalding teares of the distressed poore cannot thawe or supple them and their hands stiffe and benummed being forsaken of the kindely heate of charitie and deuotion that they cannot stretch them out to performe these Christian duties yea this vtter neglect or slacke performance of the workes of mercy is to be obserued and euen with teares of blood to bee lamented not onely among carnall worldlings who in respect of other things haue no shew or semblance of any goodnes in them but euen among professours of religion by reason that couetousnesse pride and selfe-loue doe so raigne and rule in the hearts of the most that rhis Christian dutie which is so often commended vnto vs in the Scriptures and magnified so much in the writings of antiquity is growne almost so out of vse that now if euer it needeth vrging Sect. 2. What almes-deeds are In which regard I will the more largely insist vpon it And first I will speake of the dutie it selfe and then of the reasons which may inforce it The dutie it selfe is almesdeedes or giuing to the poore which is a good worke or worke of mercie whereby a Christian out of faith obedience charitie and compassion communicateth and giueth something necessary for the sustentation of life vnto the poore for their reliefe and the supplying of their wants to Gods glory and their mutuall good By which description it appeareth that howsoeuer any man may giue gifts yet onely the Christian and godly man can rightly performe this dutie of almesdeedes For it is a good worke and there is none doe good but those that are good neither is it possible that Math. â— 18 and 12. 33. there should be good fruite vnlesse it spring from a good tree It is a sacrifice vnto God which none can offer but those that serue him yea a Christian sacrifice which not any can offer in an acceptable manner vnlesse they themselues in Christ be first accepted Sect. 3. The true causes of almesdeedes from which they arise 1. Faith But this will more plainely appeare by that which followeth in the description which sheweth the true fountaine out of which almesdeedes flow as faith obedience charitie mercy all which being proper to the godly Christian it followeth that these workes of mercy be also peculiar vnto him First then our almes are to arise from a liuely faith which formalizeth all the Christians actions and putteth the maine difference betweene their workes and the same works done by worldlings For first we are assured that God is good vnto vs before we can shew any goodnesse towards our brethren that he hath giuen vs all we haue before we will part with
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
Psal 16. 3. poore Saints and brethren who are the members of his body vnto whom whatsoeuer we doe he accounteth as done vnto himselfe Math. 25. 40. Math. 25. 40. And therefore though wee be neuer so rich and honourable let vs not disdaine to visite the poore Ezech. 16. 6. 7. seeing in them we visite Christ who abased himselfe much more for our sakes visiting vs when we were loathsomely defiled in our blood and not onely sicke but starke dead and like Lazarus in the graue stincking in the putrefaction of our sinnes the vassailes of Sathan the children of wrath and very firebrands of hell So that there is no poore so base and loathsome as we were nor no worldly potentate so rich and glorious as our Sauiour Christ who was God equall to his father And therefore seeing hee thus abased himselfe for our sakes let vs for his a little stoope and humble our selues to performe all good offices to his poorest Saints otherwise let vs be assured that if we be ashamed of him who hath aduanced vs he will be ashamed of vs if wee scorne and disdaine him in his poorest members he will disdaine and contemne vs at the day of his appearing CHAP. 7. Of the right ends of giuing almes Sect. 1. The principal end is Gods glory AND thus haue wee seene the fountaine from which our almes should spring let vs consider also in a word the maine ends where to they tend which are the glory of God our owne and our neighbours good The principall end at which we must aime is Gods glorie which as it is to be the chiefe motiue of all Christian duties according to that Matth. 5. 16. Let your light so Matth. 5. 16. shine before men that they seeing your good workes may glorifie your father which is in heauen so especially of these workes of mercy Which motiue the Apostle vseth to stirre the Corinthians vnto a liberall contribution not onely that heereby the 2. Cor. 9. 13. wants of the Saints might be supplied but cheifly that God might bee glorified by this bountifull distribution For as the Lord and master of the family is much honoured in his wise and gracious gouernment when as the steward obeying his commandement giueth euerie one of his fellow-seruants his allowance and portion in due season so is our great Lord glorified in the Church when as the richer sort yeelding subiection vnto the Gospell of Christ doe like faithfull stewards thus imploy Gods wealth riches committed vnto their dispeniation to the releefe of those in the family that stand in neede Sect. 2. The subordinate ends of giuing almes The subordinate ends at which we must aime are the good of our brethren who are refreshed with our almes the adorning of our profession with these fruits of piety the edification of others by our good example the stopping of the mouths of our aduersaries when as they see our loue towards God manifested in our loue towards our brethren and haue nothing to speake against our Christian conuersation Finally our owne present good in respect both of temporall and spirituall benefits and the furthering and assuring of our eternall saluation Sect. 3. That if our ends be euill the action is vnprofitable But if contrariwise the fountaine of our almes bee pride and selfe-loue and our end bee like the Matth. 6. 2. Luc. 18. hypocrites to be seene of men we haue our reward as our Sauiour teacheth vs. Matth. 6. 2. Or if with the proud Pharisie wee giue almes that wee may glory and boast our selues in them euen vnto God himselfe or with Popish Iusticiaries doe them with an opinion of merit or to satisfie Gods iustice for our sinnes for so they teach that they satisfie for sinne by those three principall workes almes-deedes praier and fasting then in our alms-deedes we shall sacrifice vnto God swines flesh and the head of a dogge or which is more abominable vnto him our workes defiled with hellish pride and horrible blasphemie against his free grace and the all sufficiency of Christs merits and satisfaction by whose pouertie alone we are 2. Cor. 8. 9. made rich As it is 2. Cor. 8. 9. CHAP. 8. Of the subiect matter of almes where is shewed that we ought to giue vnto the poore onely that which is our owne and what it should bee both in respect of quantitie and qualitie Sect. 1. That we must giue that onely which is our owne ANd so I come from the causes moouing vs to giue our almes to speake of the worke it selfe where wee will consider the subiect matter about which it is exercised the persons to whom it belongeth the right manner how they are to bee bestowed the time when wee are bound to doe them the properties of Christian almes wherein they differ from the almes of hypocrites and wordlings and lastly the diuers sorts and kindes of them In respect of the first wee must giue onely that which is our owne by iust and lawfull means deriued vnto vs as by inheritance free gift or honest getting by our owne painefull labours and endeauours For almes-deedes are liberall gifts whereby wee alienate the propertie of the thing giuen from our selues and not from other men to the releefe of those who stand in neede And to be liberall of that which is not our owne but of right belongeth vnto others is to take goods from the right owners to whom God hath giuen them and to bestow them on others at our owne pleasure which is as we say in the prouerb to cut a large shiue out of another mans loafe to rob Peter that we may pay Paul and in truth no better then plaine theft in the sight of God Now in our Christian sacrifice of almes-deedes wee must take heede wee offer not vnto God strange fire nor stolne oblations for if the hire of an harlot or price of a dogge might not Deut. 23. 18. be consecrated vnto God because they were an abomination vnto him then neither may we offer that which we haue gotten by stealth and robberie fraud and deceipt oppression and cruelty which are no lesse abominable and odious Esay Esa 61. 8. 61. 8. And therefore iustice and mercy must bee matched together according to that Micha 6. Micha 6. 8. 8. deale iustly and loue mercie and as mercie must lay out that which is giuen to the poore so iustice must first bring it in The which is signified by those phrases which the Scriptures vse in enioyning vnto vs this dutie of giuing almes as Cast thy bread vpon the face of the waters And honour the Eccles 11. 1. Prou. 3. 9. Esay 58. 7. Lord with thy substance and with the first fruit of all thine encrease And deale thy bread to the hungrie implying that it must be our owne and not other mens And the Apostle requireth euerie one to lay by him in store for this vse as God hath prospered 1. Cor. 16. 2. him
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