Selected quad for the lemma: spirit_n
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A67603
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The rule of charity: or, The liberal mans guide design'd, for the use of all good Christians. Being the pious result of a lay-man's ordinary meditations. By H.W. Gent. Licensed according to order.
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H. W. (Henry Waring)
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1690
(1690)
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Wing W858; ESTC R219405
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35,835
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107
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He might have taken his Etymology with as great Reason from Elias and Moses and from that infer'd Charity comprehends the Whole Law and the Prophets But leaving Etymologies Alms is defined a work of Mercy Love and Liberality persormed only for GOD's sake to some necessitated Persons In the Work there is to be considered somewhat within us aliquid intus so as looking at home we find it a Christian Act of Mercy but if we look abroad it appears an external Act of Charity that is exerted in Obedience to the Divine Commandment We make it a Beauty by putting upon it the becoming Face of Liberality 'T is conceiv'd by Compassion but Love gives it the hand of Accomplishment A Bountiful Hand and Heart oblige even those that Hate you by making their Favours Publick and by this happy way of doing well bribe their Enemies into good Nature If you desire to see the Mother of Alms let me tell you first if she could appear in Human Shape nothing but Truth could vye Beauty with her for her Name is Charity She is spotted with Stars and spangled with Divine Graces Here give me leave to say That Alms-giving is a good Work and is Meritorious but the Merit is not plac'd upon the bare human Act but upon the Grace of GOD's Holy Spirit and upon his never-failing Promise which are the Grounds and constitutive Principles of all Merit 'T is not us but the Grace of God working in us and the Third Person of the Holy Trinity co-operates with us that deserves GOD's Notice and his Recompense Principia meritorum omnium sunt Divina Yet not excluding the Will and Disposition of the Alms-giver that hath the Honour in all good Works to co-operate with his Maker GOD is Love and all Works of Love partake so much of the Divine Nature that they must needs be Crowned But this Discourse relates to the Promise yet we were Treating of the Commandment which injoyns us to Give weighing the Receiver's Wants but over-looking his Deserts for we are not bidden to Taste those Waters that we are to cast our Bread upon to prove whether they are Sweet or Bitter for who-ever giveth Alms not because GOD hath so Commanded but because he supposeth either the Poor have Merited so much at his hands already or now do or will hereafter deserve his Charity that Person to speak properly giveth not an Alms but dischargeth the Debt and stateth an Account So he that giveth not meerly for the Lord's-sake but in hopes of some Human Requital instead of bestowing his Alms he purchaseth a Kindness and maketh himself an Interest The especial attract of Alms ought to be Divine Love without any by-respect to Temporal Returns or the Merits of the Receiver Why should I tyre you with Repetitions Effects of Love ought to be inlarg'd only to such as are really Necessitated for Want is the proper Object of Mercy Where there is no Want there may be Favours Gifts and Presents but no perfect Charity Thus far in reference to the Definition The Division of Alms hath anciently been in Seven Spiritual Acts respecting the Soul 1. To Pray for 2. To Forgive 3. To Admonish 4. To Instruct 5. To Counsel 6. To Comfort And 7. To Forbear And in Seven more as pertinent to the Body 1. To Feed the Hungry and give Drink to the Thirsty which some divide and make Two different Offices but I take it as one and the same Act of Benevolence putting in the second place viz. 2. Assistance or Protection of the Weak from Bodily Dangers 3. To Cloath the Naked 4. To Lodge the Harbourless 5. To Visit the Sick 6. To Bury the Dead And 7. To Redeem the Captive c. These are principal Acts of Charity which affords us a mighty Prospect into a large Field of Discourse but somewhat beside our present business I desire only to lead you to this Duty to that end setting before you how much good those best of Men that went before us have perform'd for our Example If we look no farther than the Jews GOD's Select People they were injoyn'd every Third Year To Tythe the encrease of their Lands a Second Time for Charitable Uses after they had Tythed it once for the maintenance of the Clergy So we read Deut. 14. They gave a Tythe extraordinary design'd for an Alms to Four sorts of People 1. The Stranger 2. The Fatherless 3. The Widow And 4. The Poor Infirm Levite that could not Officiate And in Harvest they were forbidden the Reaping every Corner of their Fields and might not gather up the Gleanings They were not permitted to pull every Cluster of Grapes in their Vintage Nor to beat every Bough of their Olives Nor to fetch a Sheaf forgotten These were Elemosynary parcels design'd for the Relief of all that were Poor and Afflicted These Statures are recorded Levit. 19. 23. And the same Commands and Prohibitions we find Deut. 24. rendring this single as sufficient I am the Lord your God which adds force to the Mandate and puts a period to the Duty as if the Sacred Volume had thus declar'd Murmur not at these Orders nor grudge such considerable Leavings for I am the Lord you are but Tenants at Will All you possess is Mine It is an Honour I do you to give you the Title You hold your Lands your Lives your All of Me by certain Services and by Courtesie I am the Lord the Property Resides in Me There is nothing yours at most but by Will or by Copy so as you have no Right to Ingrose the good things of this Life or to hold them in durance I am the Lord from Me you receive all your Treasure therefore fear not Poverty I gave you this and can give you more take My Word your Alms shall be doubled in Blessings and restor'd into your Bosoms The Jews were Commanded not only to be Charitable in the Field but had a plain Statute for Alms-giving at their own Houses Deut. 15. If there is a Poor Man among thy Brethren within thy Gates thou shalt not harden thy Heart nor shut thy Hand from thy poor Brother but thou shalt open thy Hand wide and thy Heart shall not be grieved when thou Givest Observe in the Text Three Motives to Compassion 1. The Man is Poor 2. He is near in Blood One among thy Brethren 3. He is within thy Gates Let his Poverty make you sensible of his Want Let his Relation move you to Pity Let his Neighbourhood inflame your Affection And you may there take notice of Two directions in Giving 1. Dispence your Alms with a hand wide open that is Give Bountifully 2. With a willing Heart free from Grudging These latter Authorities are derived from the Law that was given at Mount Sinai Let us now here the Prophets David maketh it a Characteristical Note of a good Man to be Merciful and holdeth giving Alms the best use of an Estate Psal 72. 2. He nameth it the great work of