saith 2 Cor. 9. 8. he is able to make all grace abound towards you that you alwaies hauing all sufficiencie in all things may abound to euery good worke Now he that ministreth seede to the sower doth minister bread for your foode and multiplyeth your seede sowne and increaseth the fruits of your righteousnesse Whereby is signified that he who inableth vs to giue vnto the poore is as able to prouide things necessary and comfortable for our vse in this life present and so to blesse our seeds of beneficence which we haue sowne by his direction and appointment as that wee may reape a fruitfull haruest in the life to come And as he is able so wee shall finde him willing neither are we to imagine that if we be carefull in feeding Christ that he will be carelesse in feeding vs that hee will deny vs meate who hath giuen vs his precious blood that he will suffer vs to want earthly trifles who hath prouided for vs heauenly riches Let such more than heathenish diffidence be farre from vs who professe our selues to be of the houshold of faith and if we will be thought worthy the name of Christians let vs not so much distrust the promises of Christ As therefore no husbandman refuseth to sow his seede in due season for feare of want but lest he should want will therfore sowe it so let not feare of pouertie make vs poore in these works of mercy but let vs sowe our almes-deeds with a plentifull hand in assured hope of fruitfull increase For by whose prouidence and prouision doe we liue and are we maintayned Is it our owne and not rather Gods whose power ruleth ouer all and whose eye neuer sleepeth Is it not he who giueth vs all things to enioy and preserueth the things giuen when they are exposed to innumerable perills Is it not he as Hannah speaketh 1 Sam 2. 7. that maketh poore and maketh rich that bringeth low and lifteth vp and raysing the poore from the dust and dunghill doth set them among Princes and maketh them to inherit the throne of glory Doe we enioy all things through Gods blessing and can we thinke to keep our riches by disobeying his commandement Are the goods we posses our owne absolutely and not Gods talents which he hath entrusted vnto vs as his stewards to be disposed according to his appointment and do we thinke to be continued in our office of administration when like theeues we convert them wholy to our owne vse and not rather by imploying and disposing them as he hath commanded vs to the glory of our Lord and Master and good of our fellow-seruants CHAP. 17. That what we giue to the poore we shall receiue againe with great increase Sect. 1. That God will repay vs with great increase BY that which hath beene said it appeareth that by giuing almes we shall be no loosers seeing God will repay what is thus laid out Now let this consideration further induce vs to the performance of this dutie that we shall not only receiue our owne againe but with great increase according to that Luk. 6. 38. Giue and it shall be giuen Luc. 6. 38. vnto you good measure pressed downe and shaken together and running ouer shall men giue into your bosome And the Wiseman telleth vs that if we will thus honour the Lord with our substance our barnes shall be filled with plenty and our presses shall burst out with new wine Pro. 3. 9. 10. And if wee thus scatter the seeds of our beneficence they shal Pro. 3. 9. 10. be the more increased whereas if contrariwise we with-hold more than is meete it is the ready way to bring vs to pouertie as it is Pro 11. 24. Pro. 11. 24. And hereof it is that almes-giuing is compared to sowing of seede so in my Text the Psalmist saith that the blessed man hath dispersed he hath giuen to the poore and the Apostle saith that he 2 Cor. 9. 6. LucruÌ„ eâ—t â—â—etatiâ— nâ—mine fâ—â—erâ— sumptuÌ„ Tâ—rtull which soweth bountifully shall reape bountifully to note vnto vs that there is no losse in giuing to the poore but great gaine and aduantage euen a fruitfull haruest yeelding 30 40 or an 100 fold increase In which regard it may be truly said that Eleemosyna non est diuitiarum dispendium sed ditescendi potius compendiuÌ„ quaestusque omnium vberrimus Giuing almes is not the way to waste our wealth but the Art of thriuing and the most compendious course to come vnto riches The which consideration should make vs bountifull in doing these workes of mercie seeing we haue much more benefit by the almes we giue than our poore brethren who doe receiue them For they are the ground into which these seeds are cast and we the husbandmen who disperse and scatter them now as seede is chiefly for his benefit who soweth it and not for the benefit of the ground into which it is cast so the poore haue but the present vse and possession of this seede of almes-deeds but the benefit of the happy and heauenly haruest belongeth to those good husbandmen who sowe in these grounds the feedes of their beneficence Let vs not then grudge to giue almes to the poore when we haue fit occasion but rather do them with ioy and thankfulnesse vnto God who hath giuen vs fit oportunity of sowing our seede that so we may reape a fruitfull haruest For what husbandman would not readily and cherefully harken to one who should offer vnto him fertile and fruitfull land ready prepared and manured to sowe his seede in with a faithfull promise that he should reap the whole crop for his owne vse and benefit But thus God dealeth with vs when he giueth vs oportunitie of releiuing the poore yea in truth much better more liberally For though a man should freely receiue of another land to sow his seede in yet he were not sure of a fruitfull haruest for many accidents happen which cut off the hopes of the most skilfull husband-man as frosts and mill-dewes wormes and locusts tares and weeds too much wet or too much drought may destroy the corne though the seede were neuer so good or when it is readie for the sickle the enemie may come and reape it but if wee sow these seedes of our beneficence beleeuing Gods promises and hoping for an happy haruest we shall neuer faile of our expectation because God who is infinite in power and truth hauing promised a fruitfull crop no outward accident is able to hinder it And although our Almesdeedes seeme like the seede sowne to perish and rot yet beleeuing what we see not we shall assuredly see what wee beleeue and finde such a fruitfull increase in our heauenly haruest as wee shall conclude that much greater benefit redounded to vs who gaue then vnto the poore who were the receiuers of our almes Sect. 2. Almesdeedes compared to lending vpon vsurie In the same respect almesgiuing is in the
phrases hee intendeth the same thing Secondly because the metaphor taken from them whosow their seede will well beare it who scatter it all abroade in the fielde and not in the lowest places onely Thirdly because the generall doctrine of beneficence and the particular of almesdeedes are in other places ioyned together as 1 Tim. 6. 18. 1. Tim. 6. 18. That they doe good and be rich in good workes ready to distribute willing to communicate and Heb. 13. 16. To do good and communicate forget not c. Heb. 13. 16. Sect 2. Beneficence what it is Now in speaking of this beneficence I will first consider the dutie it selfe and secondly the properties of it and how it is to be exercised The dutie of beneficence it selfe is with a bountifull heart and hand to doe good vnto all who in any kinde whatsoeuer neede our helpe by our riches labour care counsaile prouidence or howsoeuer So that this grace extendeth it selfe to all good workes as building Schooles and Colleges and maintaining the ministerie and meanes of Gods worship erecting of Hospitals and allowing yearely Pensions to Parishes and corporations for the reliefe of their poore or if wee want abilitie for these things comforting the distressed counsailing those that Act. 9. 39. neede counsaile helping the blinde and lame by being eyes and feete vnto them Iob 31. Sect. 3. Beneficence commended vnto all And these duties of beneficence are commanded vnto all Heb. 13. 16. and are numbred by Heb. 13. 16. Gal. 5. 22. 3. Tim. 6 17. 18 the Apostle among the fruites of the spirit Gal. 5. 12. and there ioyned with loue and faith to shew that there is no true faith or loue where beneficence and goodnesse is wanting but especially they are charged vpon rich men because they haue the priuiledge of abilitie aboue others and better meanes to expresse their inward bountie in the outward act And howsoeuer the poorer sort may haue as large and liberall hearts as they and consequently may be as acceptable in the sight of God because he looketh principally not to the gift but to the minde of the giuer yet wanting riches they cannot shew vnto men the visible testimony of their bountifull hearts nor produce their liberalitie into act seeing they want the chiefe instrument of well doing which are hence called goods because by them we are enabled to doe good And indeede this is the right vse of these rich talents which God hath lent vnto vs that shall be so highly rewarded at the day of our great account and the neglect hereof the hiding of those talents which shall be at that day so seuerely punished Sect. 4. The obiect of our beneficence Now the obiect of this our beneficence is very large for it must extend vnto all men according 1. Thes 5. 15. to that 1 Thes 5. 15. But euer follow that which is good both among your selues and to all men Yea euen to our enemies as the wise man teacheth vs Pro. 25. 21. If thine enemie be hungrie giue Pro. 25. 21. him bread to eate and if he be thirstie giue him water to drinke And this our Sauiour requireth Mat. Math. 5. 44. 45. 5. 44. Loue your enemies blesse them that curse you doe good to them that hate you c. the which is inforced with a strong reason because herein wee shall be like our heauenly father vers 45. which if we neglect and limit our beneficence to our Luk. 6. 32. 33. friends we shall be no better then publicans and sinners Luk. 6. 32. 33. Sect 5. That our beneficence must chiefely extend to the faithfull But though our beneficence must extend to Gal 6. 10. all yet chiefely to those who are of the houshould of faith Gal. 6. 10. And though wee be liberall in scattering the seede of our good workes in all grounds which are ready to receiue it yet principally we must cast it into those which being fertile and fruitfull will yeelde vnto vs the best increase Now such are the faithfull who being the true members of Christ he will acknowledge what is done vnto them as done vnto himselfe Mat. 25. 33. which consideration moued Dauid Mat. 25. 33. to extend his goodnesse and bountie to the Saints that are vpon the earth and to the excellent as appeareth Psal 16. 3. And the Apostle Paul to commend Psal 16. 3. the faith of the Ephesians in the Lord Iesus when as he saw it approued by their loue towards all the Saints Eph. 1. 15. Eph. 1. 15. Sect. 6. The properties of beneficence First that it be liberall and bountifull The properties of this beneficence are diuers and they are all implied in this metaphor of dispersing or scattering seede As first in respect of the quantitie it must be liberall and bountifull and we must dare multum multis doe much good vnto many For though a man be neuer so sparing in other things yet he will not be niggardly in sowing his seede but will scatter and cast it from him in full handfuls as much as is sufficient and the ground will well beare because he knoweth that the fruitfull haruest will returne all againe with large increase and so the godly and blessed man though he be hard in idle expences and superfluities as in rioting gaming adorning the backe and pampering the bellie yet hee is bountifull in doing good and scattereth the seedes of his beneficence with a liberall hand because he knoweth that after the seedetime the haruest will follow and then all will be returned with great aduantage which argument the Apostle vseth to stirre vp the Corinthians to this liberall beneficence because he that soweth bountifully shall reape bountifully and he that soweth sparingly shall reape sparingly 2 Cor. 9. 6. And this the wise man obserued Pro. 11. 24. There is saith 2. Cor. 9. 6. Pro. 11. 24. 25. he that scattereth and yet increaseth and there is that withholdeth more then is meete and commeth to pouertie 25. The liberall soule shall be made fat and he that watereth shall be watered againe In which regard one saith well Non qui habet seruat sed qui Clemens Alexand peâ—â—g lib. 3. impertit est diues impertitio non autem possessio diuites facit Not he that hath wealth and keepeth it but he that bestoweth it is rich neither is it the possession but the laying out of riches that makes men rich For he that soweth and gathereth more is he who giueth earthly things and gathereth heauenly and eternall but he who gathereth on earth and bestoweth it not hee putteth his treasure into a broken bagge Hag. 1. 6. Hag 1. 6. Sect. 7. Bountie in our beneficence is required And this bountie in our beneficence God requireth Deut. 15. 11. Thou shalt open thine hand Deut. 15. 11. wide vnto thy brother to thy poore and needy in thy land especially of rich men who must not onely giue a
portion of their wealth to good vses but also in some fit proportion to their meanes Iob 31. 16 1◠for the Apostle would haue rich men charged to bee rich in good workes euen as God hath giuen them all things richly to enioy 1. Tim. 6. 17. 18. 1 Tim. 6. 17. 18 which who so neglecteth is not onely a miser but a foole seeing he depriueth himselfe of the fruites of haruest because he cannot finde in his heart to sow his seede yea looseth not onely an earthly croppe but the rich haruest of heauenly happinesse because hee will not forgoe for the present momentany trifles and earthly vanities Sect 8. No bountie in worldlings to charitable vses And thus it appeareth that the beneficence of the godly man is bountifull The contrary wee may obserue in wicked worldlings for either they are misers and not liberall at all or quite contrarie in their bountie to the blessed man For where God commandeth them to spend namely in beneficence and workes of mercie there they spare and their hands like Ieroboams are so dried and shrunke vp in the sinnewes that they cannot stretch them out to doe good Or if they doe it is to giue some pennie almes out of many thousands vpon some qualme of present pitie or to keep their consciēce sleeping that they may not accuse and torment them for their vnmercifulnesse But where God biddeth spare there they spend like prodigals as on dogges and harlots in feasting and banquetting in building and brauerie in gaming and reuelling and all other excesse and riot And whereas the godly man spareth from his superfluities yea sometimes necessaries that he may haue the more to spend in bountie and beneficence he onely spareth in the workes of mercie that he may haue the more to spend vpon his sinfull vanities But as the niggard that soweth not shall not reape so the prodigall worldling that soweth onely to the flesh shall of the flesh reape corruption as it is Gal. 6. 8. Gal. 6. 8. Sect. 9. The second propertie is alacritie The second propertie is alacritie and cheerefulnesse the which is also implied by the metaphor For the husbandman casteth his seede into the ground not onely willingly but also cheerefully and ioyfully not in respect of his present parting with his seede but because he expecteth a fruitfull haruest And this the Lord requireth in all good workes according to that Eccles 9. 10. Whatsoeuer thy hand findeth to doe doe Eccles 9. 10. it with thy might and that of the Apostle Tit. 3. 1. Put them in minde to bee ready to euery good worke Tit. 3 1. And especially in our beneficence and workes of mercie because it is not so much the outward act of the hand as the inward seruice of the hart wherein he delighteth So 2. Cor. 9. 7. Euery man 2. Cor 9. 7. according as hee purposeth in his heart so let him giue not grudgingly or of necessitie for God loueth a cheerefull giuer and Rom. 12. 8. the Apostle requireth Rom. 12. 8. that hee who sheweth mercie doe it with cheerefulnesse And this the Lord chiefely respecteth and rewardeth for so it is said Pro. 11. 25. The liberall soule shall be made fat not the hand Pro. 11. 25. but the soule and heart An example whereof we haue in Dauid who was accepted for his readinesse to builde the temple though he neuer performed 2. Sam 7. it in act but onely had a desire to builde it 2 Sam. 7. And in the particular case of giuing almes that if there be a willing minde it is accepted according to that a man hath and not according to that he hath not 2. Cor. 8. 12. 2. Cor. 8 12. Yea this euen the heathen man discerned and Seneca therefore defined a benefit to bee a louing and voluntary action tribuens gaudium capiensque tribuendo yeelding ioy and receiuing in yeelding it and affirmeth that a benefit cannot be touched with the hand but is seene with the minde for there is great difference betweene the matter of a benefit and the benefit it selfe and therefore gold and siluer is not the benefit but the good will of the giuer for they may be lost but the benefit still remaineth Sect 10. Cheerefulnesse in the countenance Now this cheerefulnesse sheweth it selfe in our countenance words and actions For the first benefits are to bee done with a cheerefull looke and smiling countenance which addeth much to the grace of a good deede when the eye of the giuer telleth the receiuer that the benefit bestowed is a token sent vnto him from a louing heart whereas contrariwise a soure looke much blemisheth it as though the hand had stollen it from the heart at vnawares and the eye were displeased when it discouereth the theft Sect. 11. Cheerefulnesse in words Secondly the cheerefulnesse of the heart appeareth in our words when as we speake comfortably to the party vnto whom we doe good And surely then are these well suted together Quando adijcimus bona verba bonis rebus when we ioine good words with good deedes which is to speak to his heart who receiueth the gift and doubleth the sweetenesse of any benefit Contrary whereunto are proud speeches insolent and bitter expostulations which turne a benefit into an iniurie and sometime cause a man by a gift to purchase an enemie Nam iniuri◠altius quam merita Seneca descendunt wrongs pearce deeper then gifts and the memorie taketh fast hold of them when as it easily suffereth these to slip out To this point the sonne of Syrach speaketh notably cap. 18. verse Eccle. 18. 15. 15. My sonne blemish not thy good deedes neither vse vncomfortable words when thou giuest any thing 16. Shall not the deaw asswage the heate so is a word better then a gift 17. is not a word better then a gift but both are with a gracious man 18. A foole will vpbrayde ayde churlishly and a gift of the enuious consumeth the eyes Sect 12. Cheerefulnesse in the action First when a man giueth speedily Thirdly it appeareth in the action when a man doth good speedily and readily For as one saith De benef li. 2. c. 5 Beneficentia est virtus quae moram not patitur Beneficence is a vertue which disliketh all delaies and as Seneca telleth vs Omnis benignitas properat all goodnesse is quicke of hand and swift of foote and hateth as well the paraliticall shaking and staggering of those who doubt whether to giue or no as the goutie lamenesse of such as after they are resolued to giue make but slow hast For these delaies shew vnwillingnesse Et qui moratur neganti proximus est he that delayeth a benefit is the next dore to him that denieth euen as on the otherside a quicke hand is an euident signe of a free heart for proprium est libenter facientis cito facere Seneca ibid. it is the propertie of him that giueth willingly to giue it
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
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