THE ART OF Giuing Describing the true Nature and right vse of Liberality And prouing That these dayes of the Gospell haue farre exceeded the former times of Superstition in true Charitie and Magnificence BY THOMAS COOPER LONDON Printed for T. Pauter and are to be sold in Iuy Lane 1615. TO THE RIGHT VVorshipfull Sir Iohn Rotheram and Sir Gilbert Wakering Knights and their vertuous Ladies especiall Patrons of my studies T. C. wisheth all encrease of the blessings of Heauen and Earth Right Worshipfull THe occasions that hath moued mee to treate of this subiect of true Beneficence in these latter dayes are First to propose it as a liuely Touchstone for the triall of our holy entertainment of the glorious Gospell of Iesus Christ Secondly to confound hereby the vaine confidence of this deceitfull generation which seeme to be somewhat herein when indeed they are nothing deceiuing themselues euen as clouds without water in their false liberality And so to conuince the Atheist that saith where is the promise of his comming seeing this very decay of true loue is among other one of those pregnant signes that the day of the Lord Iesus is neere at hand that so the wise in heart may see the plague and hide himselfe And seeing he that is comming will come quickly with his reward with him to giue vnto euery one according to his work yea will come sodainly in an houre that no man knowes of ought we not alwaies to haue Oyle ready in our Lamps that so we may enter in vnto our masters ioy Surely were there nothing else to moue vs hereunto but the commandement of our heauenly Master this should prouoke vs to loue one another this should adiure vs to abound in Charity that so we might auoid eternall vengeance seeing all the commandements are fulfilled in this that we loue each other to faile in one duty is guilty of the breach of all But behold what loue the Father hath shewed vs that what was impossible to the commandement in regard of the transgression whereby sin reuiued became 〈◊〉 of measure sinfull and so the hatred increasing we had no hope but were as water spilt vpon the ground that we could not be gathered vp againe Our God which is rich in mercy through his great loue wherewith he loued vs supplied by a most gracious and wonderfull remedy namely the pretious bloud of his deere sonne as of a Lambe vndefiled without spot This is that bloud that hath spoken better things for vs then the bloud of Abel not only stopping that loud crie of Vengeance which our sinnes called for but opening vnto vs the gates of righteousnesse and enabling vs to walke in the similitude of the death and resurrection of Iesus Christ that so we might be partakers with him of eternall glory And this is that blessed Lord Iesus who hath not beene a stranger vnto vs or soiournour with vs for a season but hath beene liuely described in our sight and euen crucified among vs in the glorious and constant publishing of the Gospell of Peace And could greater loue be shewed to vs by any then that the sonne of God should lay downe his life for his And if the Lord so loued vs ought we not to loue one another Is not this our euidence that we loue God whom we haue not seene in that we loue our brethren whom we see daily Is not this our warrant that we are translated from death to life because we loue the brethren Behold then our triall of the right entertainment of the Gospell And haue wee brought forth this fruit to repentance and amendment of life Surely we must needs acknowledge that our glorious God can truly iustifie him against vs What could he haue done vnto vs which he hath not done Enquire we in the name of God of the dayes that are past which were before vs since the day that God created man vpon the earth and aske from one end of heauen to the other if there came to passe such a great thing as this or whither any such like thing hath beene heard What nation is so great vnto whom the Gods come so neere as the Lord our God is neere vnto vs in all that we call vnto him for Had euer nation the Gospell of Iesus Christ so long continued with such constant outward peace and prosperity for the better entertainment thereof Was euer nation deliuered out of so horrible a pit as was the Gunpowder treason Thus may the Lord iustifie himselfe against vs but how haue we iustified our God in a conscionable embracing of so great saluation bringing forth fruit answerable thereunto That we haue a name to be aliue who may deny vs Is not yet the Gospell preached in our streets Doe we not draw forth with ioy out of these fountaines of saluation How is it then that we bring forth wilde grapes are we not for all this euen now dead and pluckt vp by the rootes Yea if we may be beleeued our selues we say that we are rich and encreased with goods and haue neede of nothing But is not this because wee know not that we are poore and lame and blinde and miserable Are we not willingly ignoraÌ„t of the truth of our estates iudging of the same by false rules as Opinion Custome Estimation Multitude and such like and so are deceiued in our imagination esteeming our selues to be somewhat when we are nothing at leastwise nothing to what we should be Haue we brought forth fruit answerable to the time of our visitation Surely if there were nothing else to conuince our barrennesse vnprofitablenes in the entertainment of so great saluation the very bleating of the Sheep and lowing of the Oxen the cries and complaints of the poore ringing daily and piercing the heauens for their contempt and desâ—lations the diuisions of Ruben should cause great sorrow of heart this might iustly challenge a great decay of vnfained loue Is not Ephraim against Manasses and Manasses against Ephraim and both against Iuda Hath not the abundance of selfe-loue eaten out all hearty and true affection to each other while euery one seekes his owne and not that which may concerne the common good nay with the generall wracke of the publike weale And if wee thus bite and teare one another shall we not be deuoured of each other Learne we hence in the name of God to see the plague and hide our selues Is it not already begunne shall I say in the vttermost part of the hoast or not rather in the hoast and eyes thereof And is not the Kite ready to seaze vpon both The Lord giue vs vnderstanding in all things Is not this the day of Iacobs trauaile Doth not the Iudge stand at the doore Will not the Master come in an houre which that seruant dreameth not of and giue him his portion with Hypocrites where shall be weeping and wayling and gnashing of teeth Surely were it not that the Lord had reserued a
That deny contributions to the poore and enlarge not towards them 3 For Officers in corporations who are put in trust with Legacies giuen to the poore that they imploy them to the best aduantage 4 For such ouerseers of Testaments that they licke not their owne fingers but faithfully distribute 5 For masters of Hospitals that they make not their places matter of preferment but indeed as they were first intended places of bounty c. 6 For Almoners c. that they beare not the bagge as Iudas did and thinke the cost ill bestowed that is imployed on Christs poore members 7 For euery priuate Christian to make him friends of his Mammon c. CHAP. XVII Lastly obserue we such Lets and Tentations as Satan vseth to hinder this duety and how we are to ouercome the same Of Tentations 1 COncerning their owne estate Satan alledgeth that they are our owne and therefore we may dispose them as we list and why not wholly for our pleasure and profit 2 They are no otherwise our owne then that wee are Gods Stewards to dispence them according to his word which seeing it commandeth vs to imploy them on the poore therefore we may not lay them all on our owne backes and bellies least they proue nothing lesse then goods vnto vs. But all is little enough for my selfe may the miser reply charges are so great and gettings so rare and therefore though I haue more then many thousands yet I haue enough to doe for my selfe 1 If thou which hast such abundance hast tittle enough for thy selfe how little then haue they that haue nothing to take to 2 If God then will prouide for these doest thou doubt by obeying Gods commandement in relieuiug these to be scanted 3 Who hast already experience of Gods mercy aboue these and if thou beleeuest shalt see greater things then these 4 And hast this abundance giuen thee to impart vnto these that by this means thy store may be increased Feare not thou want where God commands to distribute and beleeue the promise that thou shalt haue plenty 5 And as God restrayneth his hand in such scarce and miserable times so restraine thou thy vnnecessary expence in apparrell and diet and so thou shalt haue yet to spare for thy needfull brother 6 And liue here by faith and not by sence so shalt thou be encreased though thou mayest feare the contrary If I should giue to euery one I may soone giue all away and so I shall make my selfe a beggar 1 God would haue thee in giuing first to prouide for thy selfe and therefore thou maist not giue to all Neither 2 God hath so enlarged thee as that thou canst giue vnto all and therefore he requires no more then for what he giues 3 Thou art to giue onely to such concerning whom present occasion is offred in discouering their present necessity and so much onely as in good discretion is meete vpon such speciall occasion 4 Thy rule here must be thy ability and from thy loue to thy selfe must proceed thy loue to thy neighbour CHAP. XVIII Of Tentations concerning care of our Posteritie I But saith Satan thou must prouide for thy posterity 1 Tim. 5. to leaue them portions they are neerest thee c. 1 Thou shalt best prouide for them by sanctifying thine estate and laying vp for them in the Treasurie of the poore 2 As also by leauing the care of them to God in the obedience to his commandement who eyther will so blesse thy beneficence that thou shalt be able to leaue them sufficient or if necessary occasion require thy further employing or the Lord hereby haue a purpose to try thy faith know thou that the posterity of the faithfull are the Lords portion and he will see them prouided for abundantly 3 No Scripture enioyneth vs to leaue a set portion to our children that which is implyed thereby is that wee be not guiltie of neglect and carelesnesse herein 4 The best patrimony Parents can leaue their children is true Godlinesse Psal. 37. 26. Psal. 112. 2. 5 And therefore so to prouide for our children as that wee neglect this principall duety of charity is to betray our children and expose them to all misery Psal. 109. 6 Yea hereby Parents commit a double sinne First in not taking a right course for the prouision of his children Secondly hereby also he prouoketh his children to esteeme more their earthly then their heauenly Patrimony and so with the Cadarens to preferre their Swine before Iesus Christ. 7 Because the children of rich men are vsually gracelesse c. therefore it is farre better to be a father to many Orphanes or fatherlesse children in feeding and cherishing them of Christian loue and pitie for the Lords sake who professeth himselfe a father vnto them then to leaue the greatest abundance that may be to such children of a mans owne as for want of grace shew themselues so lewdly minded that they will wantonly and vnthriftily spend all that shall be left vnto them And therefore it hath beene the practise of many godly Christians to supply for the present where there hath beene neede in Gods Church As for their children they haue rather in their life time put them to honest trades whereby they might be able to liue of themselues then to leaue them any great portion after their deaths 8 The summe is that we know the commandements of God are not contrary to each other as if because the Lord bids vs prouide for our families this did contrary that other commaundement to distribute to the poore But rather that the one is a meanes to the performance of the other They both implying frugality and conscionable cariage in our ciuill callings by which wee shall be inabled to both these duties and each of them furthering the other namely that in pitying the poore wee shall prouide for our family because there is an extraordinary promise of God to such beneficence and in carefull prouiding for our family we shall also be moued to relieue the poore because they are our flesh also Esay 58. So that in trueth he doth not prouide truely for his children that respects not the poore Neyther doth he wisely respect the poore that is not moued to begin at home because he cannot continue herein But yet Satan replyes further Thou hast Daughters as well as Sonnes these will not be preferred without portions their bringing vp will becostly c. My Daughters vertue and godlinesse shall be her best portion which that she may be furnished withall Her education shall be such as may humble her and subdue the corruption of nature little cost will serue this turne As for a portion of goods hee that will haue my Daughter shall giue mee somewhat for her So was it among the Iewes so it was among the Saints If her vertue will not marry her a portion will rather marre her marriage for
and vniust misery yet most iustly vpon themselues A second poynt of wisedome is that we must giue where there is most neede presently so that without our helpe life will perish And that because 1 This is most impartiall when we simply respect our owne flesh and are not led with any more speciall circumstances Esay 58. 2 This is most seasonable because now it doth good And 3 Generally euery one beareth the Image of God and so we are to relieue him least in him we reiect God himselfe Math. 25. And this condemneth 1 Those that neglect well-doing in such extremities vpon pretence that such are forsaken of God and so to be left to his iustice as presuming that if they were Gods they should not be left to such extremity whereas the Lord doth this eyther to trie our charity or shew his extraordinary mercy c. 2 Those that cast water into the Sea powring in where there is no want 3 Those that because they feare they may bestow amisse therefore they will not relieue at all much lesse in this extremitie A third poynt of this wisedome is That we not onely giue as present occasion is offered but That we set apart a moitie of our substance as the Lord encreaseth it to be as a Treasurie continually as occasion is offered to draw forth for the poore Pro. 5. 15. To this purpose compared to a Cesterne c. 1 Cor. 16. 2. For 1 Hereby we shew our determinate purpose to giue 2 Cor. 8. which is discouered by actuall giuing vpon occasions 2 We prouide for constancy and scasonablenesse of bounty as hauing somewhat alwayes ready and so continue to such end And this serueth 1 To reproue those that among their bagges haue forgotten this Or 2 Thinke so of themselues as that they ought not to let their stocke lie dead and thinking whereas they may imploy their stocke for the further maintenance of the poore Hereunto appertayneth 1 The appoynting of set officers for the distribution of the Almes vnto the poore These in the Primitiue Church were called Deacons and are vsed in all reformed Churches like vnto which are our Collectors for the poore Whose office was 1 To haue a particular Catalogue of the names of the poore 2 To discerne the measure of their pouerty and to this end to ouersee them weekely And 3 So to distribute the reliefe of the Church among them by such portions as may not linger them in a pinching famine but indeede cheere them and make them seruiceable to God the common-wealth or both 4 That they should giue an account of this their distribution to the Pastors and gouernours of the Church 2. To this purpose ought there a publike Treasury to be prouided 1 Not only of those weekely contributions which are ministred by the Saints 2 As also of those pledges of thankfulnes which are giuen at the Sacrament But Further euery man is monethly or quarterly as he is able to cast in his mite into the Treasurie for the increase and continuance of the common Treasurie not onely to relieue their owne poore but if occasion shall serue to comfort other Churches in their afflictions and wants A fourth poynt of wisedome in giuing is to keepe within the bounds of our abilitie That is 1 First to prouide necessary things for our selues and so consequently to distribute 2 To measure our ability not by what may be as fearing by giuing to diminish it but by what is so depending vpon the prouidence of God for the increase of our estate if we bestow on our Brother Pro. 11. 24. 3 If the case of the Church so require our ability must come within a narrower compasse not onely not to respect the time to come but so farre to enlarge our selues for the time present as to part with the inheritance of our Fathers and to sell our possessions for the reliefe of the Saints reseruing some part for our necessary reliefe and herein also for the time to come resting on the prouidence of God Luke 21. Widow 2 Chron. 31. 3. 4. Hezekiah Nehem. 10. 32. 33. Num. 31. 25. Act. 4. 32. Reasons 1 Because as it is a triall of our faith to Godward if we will lay downe our liues for his sake so if the Lord doe spare vs herein yet seeing we must suffer with our brethren therefore wee must manifest our loue by parting with our possessions to their reliefe 2 If we ought to part with our liues for our brethren sake then much more with our goods 1 Iohn 3. 16. Rom. 9. Prouided that this be in times extraornary and cases of extremity otherwise we are not bound to diminish our estates This 1 Reproueth all Popish charity and profession of wilfull pouerty 2 As also those that onely of their superfluity doe bestow thinking it in no sort lawfull to impart their patrimonies to this end whereas such will make no bones to sell away whole Lordships c. to maintayne dicing whoring c. 3 Hereby the loue of the Saints may be tried abundantly Apoynt of wisedome is That none may be any way dammaged or hindred by our benefice This may be 1 When sinne is manifested by the same As in the maintenance of Rogues and idle Beggars which though they can yet will not worke Quest. Are not these then to be relieued Ans. Yes if they begin extreame necessitiy 2 And be first punished for the breach of the Law 3 And so tied to worke when they are able that so they may liue of their owne otherwise both the giuer sins in breaking the law 2 Thes. 2. 12. and the receiuers sinne is maintayned by nourishing idlenesse c. 4 If they be impotent they are to be relieued at their houses and not suffered to wander 2. When our estates are lauished and consumed hereby To this end we must giue Ordinarily 1 As God encreaseth our estate 2 As may satisfie onely the present necessity of our brother that so he may as well depend vpon the prouidence of God as wee 3 When Superstition and Idolatry is maintained therby Exod. 23. such is the Popish charity in maintaining Iesuits c. 4 When idlenesse and vanity is thereby maintayned and this is the vsuall bounty of our land whose house-keeping and excesse what else doth it maintayne at solemne times but gaming and all excesse of sinne tending to the hurt both of the giuer and receiuer CHAP. VIII A fourth circumstance and condition of Beneficence that it to be done in Faith That is 1 THe person that performeth it must beleeue in the sonne of God because whatsoeuer is not of faith is sin Rom. 14 2 Cor. 8. 5. And this Reproueth the liberality munificence of all Atheists Papists and prophane persons whatsoeuer yea the hypocrites Almes is heere condemned Math. 6. 2 It must be done according to the word and so all voluntary and conceited charity is also reproued as also that depends onely on mans
to maintaine the sinceritie of Gods worship Nay let them wisely consider whether they spend not more vnnecessarily and wickedly vpon the idols of their belly and backe then vpon the maintenance of the worship of God And if they can content themselues with a Leuite that wil serue for ten Sheckels and a suite of rayment because they will not be at the charge of the preaching of the Gospell let them looke to be serued as Micha was their Leuite will be the man to betray their soules through ignorance prophannesse and the like and if he can finde a better Master their hireling will shew them a fayre payre of heeles CHAP. XXI Another tentation which Satan hath to hinder true bounty and liberality to the poore Is FRom pretence of such expences as are wastfully imployed in keeping great excesse at Christmas c. wherevpon he inferreth that the poore being fufficiently relieued the in they may be excused all there yeere after and so hath brought it to passe among great ones generally that so they keepe iolly rout and riot at that time they priuiledge themselues from further hospitality For the encountring of which Tentation 1 Know they that this solemnity of feastings at that time is one of those works of supererogation which one day will be brought within the compasse of that Quere VVho required these things at their hands Esay 1. 2 Admit it were lawfull to vse such excesse at that time yet is it farre from true bounty 1 Because the poore haue least part thereof they are no fit guests at these times especially religious poore will marre the sport 2 What they haue is not wholesome and of the better but the refuse that which the Dogs and Swine doe leaue 3 They haue it also with sauce of swearing and cursing and that is farre from sanctifying the deuotion vnto them 4 The glut that they haue at such times makes them more greedy dainty yea more idle and vnfit for their calling and spare diet all the yeere after 5 That which they then haue will not maintayne them all the yeere as they must be relieued Nay 6 Vsually to maintayne such Bacchus feasts the poore are racked and fined and grinded to powder 7 And this Charity is also subiect to such vanity and ostentation as that happy it is if it hath it reward in this life And therefore Seeing what is wastfully spent at such times would maintayne many poore euen a whole yeere it were much better to abate such vnnecessary expences and so at conuenient times to distribute to the necessity of the Saints Besides these tentations consider we certain maine pollicies of Satan whereby he hath in these late daies euen stockt vp liberality and vtterly abolished the same CHAP. XXII The first maine pollicy which Satan hath vsed in these latter dayes to preuent liberality is Enclosing of grounds c. BY which his drift is that the people of God being turned out of their dwellings might so perish through the vnmercifulnesse of the weather so the Land being dispeopled these cormorants might riot freely no more might be troubled with the cries of the poore might themselues wholly consume that they call their owne without enuy or controulement and so fat vp themselues against the day of slaughter Ier. 12. 3. For remedy of which mischiefe I would such did consider these things 1 That the rich and the poore goe together the Lord is the ordayner of them both If the Lord had not seene it fit they should be together he might and would no doubt haue made all rich Pro. 22. 2. But as our Sauiour saith likewise the poore wee shall haue alwayes with vs. To what end I pray you with vs surely 1 That the poore might be a means to humble the rich And 2 The rich might be a meanes to comfort the poore 3 That so the loynes of the poore might blesse the rich 4 And the fleece of the rich might cloth the poore And so of either such as doe belong to God might by this means further each other vnto God And As for such as doe not belong to the Election the Lord hath also appointed this mixture of the poore with the rich for the contrary end Namely 1 That the estate of the poore might breede contempt and hardnesse of heart in the rich And The oppression of the mighty might nourish discontentednesse and worldly sorrow in the poore That the poore hereby being often prouoked to spoyle the rich The rich might be enraged to make hauocke of the poore and so the iustice of God wonderfully accomplished in making each other the instrument of their destruction And yet all for his glory and good of his children in purging a Land hereby of much corrupt bloud and out of euill manners establishing good lawes yea hereby proceeding for the better execution of them And therefore Know we that they which by enclosures would roote and weary out the poore 1 They fight against Gods ordinance and therefore they shall not prosper as may appeare by the visible iudgements of God daily brought to light vpon such Nimrods and deuourers Habac. 2. 2 They are enemies to Religion and the worship of God being occasions that the houses of God are laid waste conuerted to Barnes Stables and kennels for hounds whereby Atheisme prophanenesse is set in the seat of the scorners 3 They are also enemies to the common-wealths First in decaying tillage which maintains labour and so keepes in humility so that in steede therof idlenes and pride is maintained Secondly in decaying the people which are the glory of the Prince strength of the land wherevpon the land is exposed to the spoyle of the enemy as also ciuill wars are hereby oft times occasioned the Famine Pestilence c. procured Thirdly hereby also the estate of Princes is endangered In that great ones hauing now no inferiours to be humbled by through the insatiablenesse of pride and ambition grow to enuy and so to leauy at the highest whereupon proceeds treasons and subuersion of Kingdomes 4 Our neighbour is many wayes exceedingly iniuried And that 1 As being outlawed and depriued of the common benefit of habitation 2 Driuen most inconscionable to the cursed estate of beggery Gen. 4. 3 Compelled euen to steale and so the Author of his owne destruction 4 Depriued of the publike benefit of Gods worship 5 Forced to a most discontented and desperate estate 5 The greatest wrong of enclosing redounds to the Authors themselues Because 1 They exclude themselues out of Gods protection in excluding the poore out of their protection 2 They lye open to Gods heauy curse in this oppression of the poore 3 They depriue themselues of the vse of Charity whereby they argue themselues to be no better then infidels 5 As also they strip themselues of the vse of society and so grow sauage and brutish 6 They also exclude themselues from the necessary protection of their owne flesh 7 And