them not sufficient or not honest How vile an affront is it then to God thus to distrust him Nay indeed how horrid blasphemy to doubt the security of that for which he has thus expresly past his word who is the Lord of all and therefore cannot be insufficient and who is the God of truth and therefore will not fail to make good his promise Let not then that infidel-fear of future-want contract and shut up thy bowels from thy poor brother for though he be never like to pay yet God becomes his Surety and enters bond with him and will most assuredly pay thee with increase Therefore it is so far from being damage to thee Thus to give that it is thy great advantage Any man would rather chuse to put his money in some sure hand where he may both improve and be certain of it at his need than to let it lye unprofitable by him especially if he be in danger of thieves or other accidents by which he may probably lose it Now alass all that we possess is in emminent-danger of losing innumerable accidents there are which may in an instant bring a rich man to beggery he that doubts this let him but read the story of Iob and he will there find an example of it And therefore what so prudent course can we take for our wealth as to put it out of the reach of those accidents by thus lending it to God where we may be sure to find it ready at our greatest need and that too with improvment and increase In which respect it is that the Apostle compares almes to Seed 2 Cor. 9. 10. We know it is the nature of Seed that is sowen to multiply and increase and so do all our acts of Mercy they return not single and naked to us but bring in their sheaves with them a most plenteous and bountiful harvest God deales not with our almes as we too often do with his graces wrap them up in a napkin so that they shall never bring in any advantage to us but makes us most rich Returns And therefore we have all reason most cheerfully yea-joyfully to set to this duty which we have such invitations to as well in respect of our own Interest as our Neighbors needs Thus have you the truth of the point proved both by divine and humane testimonies I should now proceed to give you some instances for the farther confirmation thereof But I must beseech you first to take these two Cautions 1. Not to ascribe the reward to any merit of your good works but only to the free grace and rich mercy of God It is his rich mercy that we have wherewithall to give and his free grace that we have an heart to give and his abundant goodness that he accepteth our works of charity and rewardeth them with all sorts of blessings both temporal Spiritual and eternal but we cannot merit any thing at his hand by giving him that which is his own 2. Though our Alms-deeds are sacrifices acceptable and welpleasing unto God through Christ and though he hath bound himself by many gracious promises to reward the same both here and hereafter yet far be it from us to perform them meerly out of hope of reward but rather for conscience-sake in obedience to the command of God who hath required them at our hands and in testimony of our thankfulness unto him for what he hath graciously bestowed on us As we are commanded to obey the Magistrate not so much for fear of punishment and hope of reward as for conscience-sake in obedience to the command of God Rom. 13. 5. So ought we to distribute our Alms not so much for the reward-sake as out of conscience for the Lords-sake I deny not but Christians in their well-doing may for their encouragement have respect to the recompence of reward but not onely and chiefly The chief and principal Ends we should aim at in all our good works are The glory of God And Obedience to his command Our respect to the recompence of reward ought to be subordinate unto these The truth is This temporal reward should not so much be looked on as an argument to perswade us to give but as an answer of an Objection against Giving Thou wilt be ready to say I may want it my self or mine may want it But do but believe that God will repay thee and with overplus and then that doubt will be taken out of the way These two Cautions premised I shall proceed in the confirmation of the point from the examples of many charitable persons who have in temporal mercies been abundantly recompensed for the kindness they have shewed to the Ministers and Members of Christ. The widdow of Sareptah nourished the Prophet Elijah in her house during the whole time of famine and how did the Lord abundantly recompense this her charity by his miraculous preserving and encreasing her meal and oyl whereby her family was nourished As also by restorâ—ng her Son to life again after his Soul was departed 1 King 17. 22. And by causing the Prophet to continue with her many Moneths to feed her soul with spiritual as she had his body with carnal food How abundantly was the Shunamite's kindness to the Prophet Elisha recompensed 1. By the gift of a Son after long barrenness 2. By restoring her Son to life again when he was dead 2 King 16. 3. By forewarning her of a famine approaching 2 King 8. 1 4. 4. By the restoring of her house and land lost in her long absence by reason of the famine 2 King 4. 28. Notable is the instance of Iob. What a merciful man he was we may read chap. 29. 12 13 15. I delivered the poor that cryed and the fatherless and him that had none to help him The blessing of him that was ready to perish came upon me and I caused the widdows heart to sing for joy I was eyes to the blind and feet I was to the lame I was a father to the poor And chap. 31. 16 22 If I have withheld the poor from their desire or have caused the eyes of the widdow to fail or have eaten my morsel alone and the fatherless hath not eaten thereof If I have seen any perish for want of cloathing or any poor without covering If his loyns have not blessed me and if he were not warmed with the fleece of my sheep Then let mine arms fall from my shoulder-blade and mine arm be broken from the bone I have transcribed his own words thus at large that I might set this worthy pattern before the readers eyes But you will say what became of this merciful man did he prosper did he flourish and grow great who so poor as poor Iob after all these acts of mercy How long after was it that we find this merciful man a miserable man strip'd naked of all that ever he had But First It was not his own mercy but Sathans malice that brought him down It
none of His who hast no bowels God is a God of mercy His children are all merciful children Worldling wilt thou prove thy self to be no child of God wouldst thou prove that the faith thou hast is vain thy religion vain and that thou art but a pretender to the love of God and hast not the love of God within thee This unmercifulness of thine will put it out of question If thou hast no bowels of compassion the love of God is not in thee O get a compassionate and merciful heart Hast thou received Mercy and wilt thou not be merciful Dost thou hope for mercy and wilt thou not shew Mercy Put thy self into thy poor brother's case a while think how hard t is with him think of his hunger and nakedness of his pressing straits and miseries let thy soul go into his house and see his naked walls his cold chimney his empty cup-board his starveling children and then think again O how if it were thus with me Ah poor distressed creatures how are they pinch'd and pin'd whilst I have enough and abound O my bowels how can you but yern O mine heart how canst thou but bleed over such distressed ones Hast thou nothing to help them Ther 's enough in my house ther 's enough in my purse to yield them relief but is there no alms for them in my heart Can I have the heart to see them pine and perish and do nothing to hâ—lp them Where are ye O my bowels Where are my compassions O my soul help and send portions to them for whom nothing is provided 3. Out of a thankeful heart Remember what God hath done for thee Hast thou any sense or experience of his special love to thee in Christ What should that produce The sense of divine Goodness in a way of Common Providence calls for all due acknowledgment from us But a taste of his paternal love in pardoning our sins and justifying our persons and enstating us in eternal life and happiness upon the account of his Son's-suffering and dying for us this is as the strongest Motive to so the most commanding reason of our charity or beneficence to our fellow-creatures who stand in need of it In Christ the beams of Gods mercy are concentred as the beams of the Sun are in a burning-glass which falling upon our hearts they are or should be hereby inflamed and made to burn with greater heat of love and kindness to all in want especially to all who bear his image The right spring of Mercy to our neighbour is the sense of God's Mercy towards us IV. Let all your streams of love flow into the Ocean My meaning is Let all be done to the glory of God This must be your last end to which all must be directed as the Apostle charges 1 Cor. 10. 31. Whether you eat or drink I may add or whether you give to eat or to drink or Whatsoever ye do do all to the glory of God Let this be chiefly in your eye and your heart that God may be glorified Other subordinate ends there are As the refreshing of the needy the adorning our holy profession the edification of others by our good example but all at last must end here that God may be glorified Take heed your end be not to glorifie your selves As worms breed in the fairest fruit so pride and vain-glory are apt to creep-up out of the best duties V. Let your works of charity be done in humility giving unto God the honour of them by acknowledging that as what you have bestowed on the poor you first received from him So it was his goodness to give you an heart to give any thing out of your abundance towards their relief Yea you ought to be ever jealous over your-selvs lest there hath been some hypocrisie and self-seeking in your works of charity acknowledging that you are so far from meriting heaven and Salvation by your good works that if God should deal with you according to the rigour of his justice he might cast you into hell for that pride and hypocrisie which cleaves to your best works VI. Let your workes of charity to men be accompanied with prayers and thanksgivings unto God Thank God that he hath put you amongst the givers and not amongst the receivers it being a more blessed thing to give then to receive that he hath put you among the givers and not the withholders that he hath given you an estate to give and an heart to give Thank God that he will accept a gift at your hands that He whose is all you have and to whom it is owing will count that a gift which is but the payment of so small a part of your debt say with David in 1 Chro. 29. 11 13. Thine O Lord is the greatness both riches and honour come from thee Now therefore Our God we thank thee and praise thy glorious name But what am I and what is my people that we should be able to offer so willingly after this sort For all things come of thee and of thine own have we given thee VII Give out proportionably to what God hath given unto you 1 Cor. 16. 2. The Apostle adviseth the Corinthians to give as God had prâ—spered them Rich men therefore ought to be rich in good worâ—s for God expecteth fruit answerable to the seed which he soweth Hath he abounded to you in this worlds goods you ought thereupon to be abundant in good works towards others your Pounds are expected where the Widdows mites are accepted Having given you some Directions for the manner of bestowing your Almes I shall briefly shew you the means how to attain to this grace of Christian Charity Now the means I shall prescribe shall be 1. Such as tend to the bringing your hearts to be willing to this Duty 2. Such as shall tend to the helping of you for the better managing of it First for means to bring your hearts to be willing to set upon this duty take These Oft call to mind and imprint in your memories the manifold precepts in the Scriptures requiring this Duty at your hands As also the many gracious promises God hath there made for the encouragement of his people thereunto and thereupon reason thus with thy self what Hath God commanded me Deut. 15. 10. to give unto my Brother according to his necessity to cast my bread upon the waters Eccl. 11. 1. And hath our blessed Saviour commanded me Luk. 6. 38. to give unto the poor And hath the Lord for my encouragement thereunto promised that he will bless me in all my works and in all that I put my hand unto prosper me in my Trade and Calling That my Barnes shall be filled with plenty That what we shall give or lend unto the poor he will pay us again with Interest That though I cast my bread upon the waters where it may seem to be lost yet I shall find it after many days it shall certainly be returned into
32. 5. Many other like examples are noted in the Scripture but none more fit for our purpose than the example of Lazarus Luk. 16. 20. though he were a very poor beggar and full of sores and despised of Dives and all his househoâ—d yet God took such notice of him as he made his Angels attend him Yea God took notice of the kindness which the Dogs shewed him for their licking of his sores is recorded to all ages Note those expressions of the Psalmist Psal. 40. 12. But I am poor and needy yet the Lord thinketh upon me And again Psal. 34. 6. This poor man cryed and the Lord heard him and saved him out of all his troubles Qu. If you ask why the Lord taketh notice of every of his Saints Ans. 1. They are all his Children and of his household therefore as a tender and carefull father and Master he careth for every one Yea they are all members of the body of Christ. Now the head taketh care of every member even the least and taketh notice of every kindness done to any of them 2. They are all by reason of grace in them as Iewels and precious stones therefore as a provident Ieweller he will look to every one of them Yea that which often appeareth least may be of greater worth as a little Diamond is of more Value than a far greater pebble This affordeth a singular ground of comfort to such as in this world are desolate and forsaken though they be left alone as Elijah was 1 King 19. 10. And as a Pelican in the wilderness Or an Owl of the Desert Or as a sparrow alone upon the house top as the Psalmist expresseh Psal. 102. 6 7. yet is the Lord with them and takes care of them Now if the Lord be with us and taketh care of us What need me fear How should this encourage us to extend our charity to any one of the Saints and members of Christ though mean and little in the world and not able to recompence us and though none take notice thereof to consider that the Lord taketh notice and will abundantly recompence every good work yea the least kindness we do unto them Heb. 6. 10. God is not unrighteous to forget your work and labour of love which ye have shewed towards his name in that ye have ministred to the Saints and do minister Where Gods not forgetting their labour of love in ministring to the Saints doth imply that as God taketh notice of their beneficence So he is and will be ever mindfull of such and such persons to support and succour and every way do them good And if God will thus remember those that remember the least of his how will he take it that they are neglected Beloved how is it with Gods little ones at this day Is it not very low with many of them God takes notice how very low it is and whether you will or no God will not forsake them but that I may use the words of Mordecai to Ester with some variation Ester 4. 14. If you altogether hold your hand at this time relief shall arise to them some other way but you and your house take heed that word be not verified upon you shall be destroyed But who knows whether you are come to your estates for such a time as this And thus I come to the Second and main point of Doctrine which riseth from the reward promised to such as shew the least kindness to a minister or righteous man though it be but a cup of cold water they shall in no wise lose their reward Whence we may observe 2. Doct. That the least work of charity shewed to a Minister or righteous man shall be abundantly recompensed and that not only hereafter but likewise here on earth Though our beneficence ought to extend unto all who are in want and come within the verge of our knowledge and power as Gal. 6. 10. According as we have opportunity let us do good unto ALL men yet I confine my discourse here to Ministers and righteous ones because they only are implyed under those little ones mentioned in my text That mercifull men shall be abundantly recompenced hereafter in heaven for their works of charity there is no doubt being so clearly expressed in the word of God Luk. 16. 9. Make your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations And 1 Tim. 6. 17. Charge them that are rich in this world that they do good that they be rich in good works ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold of eternal life But the great question is concerning temporal reward Whether Christian charity rightly performed shall be recompenced here in this life with temporal blessings So that what men give in a way of charity there is ground to expect it shall be here returned into their bosomes again with increase I deny not but a charitable man may become poor and be reduced into some straights through Suretiship negligence in his Calling or in respect of some secret sin wherein he liveth which may justly bring a temporal curse upon him So that his liberality in such cases may not be a sufficient fence against want and penury But this I say That as penuriousness towards the poor is the readiest way to poverty So Christian charity rightly performed is the surest way to plenty and abundance it being usually rewarded with temporal blessings here as well as with eternal hereafter Where is the man to be found that is the poorer by what he hath given to the poor How many are the instances of such which have met with some signal blessings from God in this life as the reward of their liberality This may seem a paradox to many uncharitable men that Giving should be the surest way of getting and that the more liberal any man is the more likely he is to thrive and prosper in the world Yet nothing more clearly laid down in the Scripture and found to be true by the experience of multitudes of Gods people in all ages And I am verily perswaded that there is seldome any man that maketh conscience of this duty who giveth out to the poor proportionably to what God hath bestowed on him and with an honest upright heart but if he do observe the passages of Gods providence towards him he shall find the same doubled and redoubled upon him in temporal blessings I dare challenge all the world to give one instance or at least any considerable number of instances of any truly mercifull men whose charity hath undone them But as living wells the more they are drawn the more freely they spring and flow So the substance of charitable men doth oftentimes if not ordinarily multiply in the very distribution Even as the five loaves and few fishes did multiply in their breaking and
Prophane in that place derided him saying that Religion had made him poor his giving so much to others like a fool had brought him to want But mark what followed Having borrowed a little money he departs from Aire to Rochel in France where Salt and other commodities being exceeding cheap for want of trading he adventured to fraught a ship and loaded her upon Credit and then went back again through England unto Air in Scotland having ordered the ship to come thither But after long expectation he was informed for certain that his ship was taken by a Turkish man of war the report whereof did exceedingly afflict him not because he knew not how to be abased as well as how to abound but out of fear that the mouths of wicked men would be the more opened to the reproaching of his profession and charity But Soon after tidings was brought him that his ship was safely arrived in the Road upon his going forth saw it was a truth And through Gods good Providence as a reward of his charity he made so much of the Commodities in the ship that after the payment of his debts he had twenty thousand marks left for himself Though his bread was cast upon the waters and to appearance lost yet after many days it returned to him with great advantage This Story I lately read in a book called The fulfilling of the Scriptures The point being thus proved by Scriptures and Examples Come we now to the Reasons for the farther confirmation thereof 1. Reason May be taken from the goodness and bounty of God which is such that he will not suffer any work of charity shewed to any of his Ministers or Children to pass away unrewarded without a full recompence Whereupon saith David Psal. 62. 12. Vnto thee O Lord belongeth mercy for thou rendrest to Every man according to his work Though God doth not render a reward to any man for his work done yet doth he render to every man according to his work So that whosoever hath done a good work shall be sure to receive a royal reward from God for the same Yea God doth allways exceed in his remunerations to give Evidence of his grace and bounty So that not onely no man shall sit down a loser but shall be a great gainer in the end God will not be in any mans debt long but what he hath dis-bursed upon his account he will speedily return into his bosome with advantage Not that the liberality of the rich doth merit any thing at the hand of God as is before said but in regard of the promises of God made to all them who in faith apply themselves to the practice of good works 2. Reason May be taken from the faithfulness and righteousness of God who having in his word graciously promised abundantly to recompense and reward our beneficence his faithfulness and righteousness ingageth him to make good what he hath promised So that he cannot but be as good as his word Men may be forward Daniel Waldow Esquire Citizen and Mercer who was chosen Alderman of London is a further proof of this Doctrine before laid down I could from mine own experience speak much of his bounty and charity as also of that plentiful estate wherewith God blessed him therupon But I shall rather give it you in the words of that holy man and blessed servant of Christ in the work of the Ministry Mr. Iames Nalton now with God who was more intimately acquainted with Mr. Waldow and therefore the more fit to preach his Funeral Sermon and to set forth his life for our Imitation His words are these He was a man eminent and exemplary in the grace of Charity as appeared by his great bounty manifested on every occasion Never any good man Minister or other came to propound any work of Charity publick or private that needed to do any more than to propound it For his heart was so set upon works of mercy that he prevented importunity by his Christian and Heroick liberality He made no more of giving ten pounds to a work of Charity than many other rich men make of giving ten shillings His Charity had two singular concomitants which made it the more remarkable and praise-worthy 1. He did good while he lived He carryed his Lanthorn before him He made his own hands his Executors and his own eyes his Overseers Some will part with their riches when they can keep them no longer This is like a Cut-purse that being espyed or pursued will drop a purse of gold because he can keep it no longer But to be doing good in our life-time while we have opportunity this is an act of Faith and an evidence that we can trust God with our estate and our children that he will provide for them when our heads are laid in the grave 2. He dispensed his Charity so secretly without any self-seeking or pharisaical vain-glory that his left hand did not know what his right hand did Therefore did he often go with an hundred pounds under his cloak to some godly friends desiring them to distribute it amongst such honest poor people as stood in most need of relief In brief He did so much good while he lived as if he meant to have nothing to do when he died And yet he gave so largely when he came to dye as if he had done no good when he lived Many I know are apt to say they have many children and therefore cannot give So had Mr. Waldow He had nine children alive at his death but the providing for them was no obstruction to his Charity nor prejudice to his Children but did rather entail a blessing upon them Mr. Iohn Walter Citizen and Draper of London was signally charitable not only at his death but in the whole course of his life even from his younger years For the avoiding of vain-glory his manner was to send considerable summs of mony to several poor families by the hands of others in whose faithfulness he could confide Whereupon God did not only bless him with a large estate but likewise gave him such contentedness therein that he sate down abundantly satisfied and made a solemn vow and promise unto God that he would give the surplusage of his estate whatever it was that for the future should accrew unto him from his calling and employments to charitable uses That you may be assured of the truth thereof I have here given you his own expressions transcribed out of his last Will and Testament which are as follow I thought fit to declare that about twenty years past when the Lord had entrusted me with a convenient estate sufficient to maintain my charge and afford fit portions for my wife and children after my decease I resolved that what further estate the Lord should be pleased to entrust me with to bestow the same on charitable uses After this vow finding his estate wonderfully encreased he began to build Alms-houses one in the Parish of St.
George in Southwork another in St. Mary Newington because in those Parishes he observed there were many blind lame distressed poor people and never an Alms-house in them He likewise built a Chapel neat one of his Alms-houses for the poor people to serve God in daily Having built his Alms-houses with the poors stock he bought Lands and Houses of Inheritance which he settled upon the Company of Drapers as for the relief and support of his Alms-people after his decease so for the performing other charitable gifts mentioned in his last Will and Testament While he lived he was wont to go himself once a month to his Alms-houses in his worst clothes that he might not be suspected to be the Founder of them and gave unto the poor people their promised allowance Doubtless that is the best Charity which Nilus like hath the several streams thereof seen but the fountain concealed Having built his Alms houses and endowed them with a good revenew then with the remainder of his poor's stock which daily encreased through God's blessing upon his pains and endeavours in his calling he relieved poor people and families with considerable summs of mony and gave much bread weekly to the poor of several Out-Parishes All this he did whilest yet living besides what he gave upon the like account at his death which was also very considerable as further appears by his Will Nothwithstanding all which he gave and left to his Wife and his two Daughters about ten thousand pounds This questionless is the surest way to have our WILLS performed to see them performed in our life-time in regard that many Executors prove Executioners of WILLS William Pennoyer Esquire Citizen and Merchant of London a person wholly composed of Mercy and goodness bounty and liberality which he expressed in the whole course of his life even from his first setting up in the world Many years before his death he turned great part of the stock wherewith he traded into Lands of Inheritance to the value of four hundred pounds per annum and being eminently charitable he lived as frugally as he could spending about two hundred pounds a year upon himself wife and family and the remaining part of his incomes he wholly bestowed on charitable uses as I have been informed by those who lived long with him and were nearly related to him To give you a clear demonstration of his Christian Charity and of God's recompencing the same unto him here in this life with temporal blessings I shall recite some of his Legacies bequeathed in his last Will and Testament to charitable uses passing by such as he gave to his rich kindred and acquaintance To poor Ministers Widdows and others in distress about 150 l. To four of his poor Tenants 20 l. Likewise 800 l. to be laid out here in Wollen Cloath or other commodities to be sent to New-England for the use of his poor kindred there He gave to certain Trustees Lands to the value of twenty pounds per annum to pay for the teaching of forty Boys at School To Bristol 54 l. per annum towards the maintenance of a School-master and Lecturer to preach a week-day Lecture there and to other charitable uses He likewise settled 20 l. per annum on Trustees for the teaching of forty poor children in or near White-Chappel And 40 s. yearly to buy Bibles for some of the children He gave 12 l. per annum for the maintaining a School at the Hay in Brecknockshire And 40 s. more yearly to buy Books for the Scholars As also 10 l. per annum for the maintenance of poor distressed people in the Hospital of Bethlehem in London And 10 l. per annum to ten of the blindest oldest and poorest Cloath-workers at the discretion of the Masters Wardens and Assistants of the said Company for the time being He gave 40 l. per annum to Christ-Church Hospital for the placing out four children yearly And 40 s. more yearly to buy each of the children a Bible Besides these he gave to his poor kindred above two thousand pounds by his Will And by a Codizel annexed thereunto he bequeathed to certain Trustees a thousand pounds to be given to honest poor people as also 300 l. for releasing poor prisoners which summs have been paid into the hands of the Trustees by Mr. Richard Loton and Michael Davison Esq who to their honour approved themselves faithful Executors to this charitable Will Thomas Arnold Citizen and Haberdasher of London At his first setting up for himself his stock was not great but being charitably disposed and ready to every good work his estate through God's blessing very much encreased His Charity in his life-time appeared not only by his forwardness to communicate to the relief of such whom he saw in want but likewise by his frequent enquiring of others after such poor people as were over-burthened with children or otherwise distressed Yea he hired men with money to make it their business to find out honest poor people on whom he might bestow his Charity and likewise did entrust others with considerable summs of money to distribute amonst the poorest sort charging them to have special respect to the honest poor such whom they conceived did truly fear God That he was no loser but a gainer by his liberality appeareth in that God so blessed him in his Calling that he attained to an Alderman's estate and was chosen to that Office Yea he gave over his Calling in the City and withdrew himself into the Country that he might the better mind God and the concernments of his soul more and the world with its concerns less Iohn Clark Doctor of Physick one of great repute for his Learning Piety and Charity Some while President of the Colledge of Physicians His custom was to lay by all his Lord's-Day fees as a sacred stock for charitable uses devoting that entirely to God which he received on his day acconting it a piece of sacriledge to appropriate it to himself or any common use whereupon the Lord was pleased so to prosper him in his Calling that though at first his practice was little and his estate not very great yet afterwards his practice so encreased and the world so flowed in upon him that he lived plentifully comfortably gave to his children liberal portions The like also was practised by Iohn Bathurst Doctor of Physick with whom I was very well acquainted His Lord's-Days fees were constantly kept as a bank for the poor and wholly devoted to and imployed for their use which was so far from lessening his incomes that by the blessing of God upon his practice they were greatly in few years augmented by it For though at his first coming to London he brought little estate with him and here had small acquaintance Yorkshire being his native Country where he had spent his former daies yet the Lord was pleased so to prosper him in his Calling that in twenty years time he purchased Lands of
abundantly sufficent to evidence the truth in hand and to encourage and provoke us in imitation of those Worthies to a more ready and conscientious practice of this great duty so essential to Christianity so well pleasing to God so creditable to our profession so beneficial not only in order to our eternal happiness but our present gain comfort and prosperity here on earth The Point being thus proved by Scriptures and Examples Come we now to the Reasons for the further confirmation thereof 1. Reason May be taken from the goodness and bounty of God which is such that he will not suffer any work of Charity shewed to any of his Ministers or Children to pass away unrewarded without a full recompence Whereupon saith David Psal. 62. 12. Vnto thee O Lord belongeth mercy for thou rendrest to every man according his work Though God doth not render a reward to any man for his work done yet doth he render to every man according to his work Yea God doth alwaies exceed in his remunerations to give evidence of his grace and bounty God will not be in any mans debt long but what he hath dis-bursed upon his account he will speedily return into his bosome with advantage 2. Reason 2. May be taken from the faithfulness and righteousness of God who having in his word graciously promised abundantly to recompence and reward our beneficence his faithfulness and righteousness ingageth him to make good what he hath promised So that he cannot but be as good as his word Men may be forward in promising but slow in performing but with God who is the true and faithful one dictum et factum saying and doing are both alike All his promises are Yea and Amen in Christ Iesus Heb. 6. 10. saith the Apostle God is not unrighteous to forget your work and labour of love which ye have shewed towards his name in that ye have Ministred to the Saints and do Minister Here the Apostle argueth a certainty of reward to those who minister any thing to the Saints from the righteousness of God even because he is righteous and therefore will not fail to do what he hath promised He is not unrighteous to FORGET that is he will righteously remember and Gods remembring signifies the same as recompencing as he will remember sinners by recompencing their evil ways upon their own heads so he will remember his Saints by returning the good that they have done into their own bosomes The more to assure us of such kind of remembrance from God the holy Ghost mentioneth certain books or roles of remembrance written before God wherein the merciful deeds of his servants are recorded So that it is no more possible that such as are charitably benign and helpful to the poor Ministers and people of God should lose their reward than that God himself should cease to be righteous or be forgetful of his word 3. Reason May be taken from several metaphorical expressions used in Scripture by which Alms-giving is represented to us all which imply not onely a certain return but that with increase as SOWING and LENDING and that upon Usury 1. We find it set forth in Scripture by SOWING 2 Cor 9. 6. He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully This proverbiall speech the Apostle applyeth to the dispersing of almes Now as Husbandmen who sow their corn with a liberal hand do usually reap a crop answerably thereunto In like manner such Christians as shall sow their feed of charity with an open plentifull hand shall reap accordingly a plentiful crop they shall find their seed sowen come up with increase yielding thirty if not sixty or an hundred fold here besides eternal life hereafter It may be thou mayst not presently reap the fruit of thy seed and what wonder Who is there that sowes who expects to reap the same day The Husbandman waiteth for his harvest wait thou on the Lord and doubt not but an harvest will come that will pay thee both for thy sowing and thy waiting 2. The second Metaphor whereby alms-giving is set-forth in Scripture is LENDING and that upon use Pro. 19. 17. He that hath pitty on the poor lendeth unto the Lord and that which he hath given will he pay him again Men that lend to men receive their own with increase what they lay up lies dead and possibly the Thief may break in and steal it away but what they lend if to sure hands comes in with advantage How rich do some Usurers grow by this trade of lending And though it be a Paradox that GIVING is a richer trade than Lending even upon use yet 't is a certain truth for this giving is lending and he that lends to the Lord will find a greater income at the years end then he that lends to the best of men Therefore as one well saith Eleemosyna non est divitiarum dispendium sed dite scendi potius compendium quaestusque omnium uberrimus Giving to the poor is not the way to wast our wealth but the art of thriving and the most compendious course to attain unto riches Though our alms-deeds seem as the seed sown to perish and rot yet believing what we see not we shall assuredly see what we believe and find even here such a fruitful increase as we shall conclude that Giving to charitable uses is the surest and safest way of getting and thriving in the world Thus have you the truth of the point confirmed by Scriptures Examples and Reasons Come we now to the application 1. Vse of Reproof of all unmerciful men who notwithstanding the many charges God hath laid upon us to be rich in good works ready to distribute willing to communicate to draw forth our souls to the hungry to open our bowels to the needy and the manifold encouragements he hath given us in his word hereto yet do shut up their bowels of compassion from them refusing to afford them any succour or relief Surely such have no love to Christ for who can say he loves the Lord Jesus Christ in truth and sincerity when he suffers his Ministers members to want necessaries even food and rayment Is this thy love to Christ to suffer him to starve It is evident thou lovest thy money more than Christ and so commest under that fearful Anathema 1 Cor. 16. 22. If any love not the Lord Jesus Christ let him be Anathema Maranatha These two words though both denoing a curse are of two several languages The former word Anathema is a Greek word signifying accursed So it is used Rom. 9. 3. Gal. 1. 8. The latter is a Syriack word as Beza observeth in his Annotations on 1 Cor. 16. 22. yet frequently used by the Iews it signifieth Our Lord cometh Maran is Our Lord and atha cometh intimating that such as were under this curse were to expect no mercy but to look for the dreadful coming of Christ to take vengeance of them So that as St.
this life to the poor he was denied a drop of water in Hel. And as thy prayers are rejected by God so likewise will it be in vain for thee to hear the word or come to the table of the Lord. All thy religion will be in vain shall I say Nay it will be an abomination to the Lord whilst that accursed thing thy covetous and cruel heart which the Lord abhoreth Psal. 10. 3. remaines within thee Think not that one duty will excuse the neglect of another that thy praying may serve instead of thine alms that religion shall excuse thee mercy or thy confession of thine unmercifulness will make up the matter The Lord abhorreth thee and all thy Sacrifices whilst the Sacrifice of a compassionate heart is wanting Oh that all uncharitable persons would steep their thoughts in a serious meditation of these things and as they desire to prevent those judgments which accompany all merciless men they would put in for a share in the mercies of the merciful and to that end would put on bowels of pitty and compassion towards the wants and miseries of Gods distressed ones and stretch forth an helping hand towards their relief which leadeth me to a Second Use namely 2. Use of Exhortation to stir up every one who have given up their names unto Christ to make conscience as of every duty comanded by him so of this especially which he hath so vehemently pressed upon us in his word and encouraged us unto by many sweet and precious promises This work of charity is wages and like Samson's Lyon it carrieth honey in the belly of it He who out of a principle of love in obedience to Gods command shall open his heart and hand wide to the poor shall find God blessing his stock and store and prospering all his undertakings As there is a Secret curse goes out from God upon the uncharitable mans estate which blasteth all his projects and undertakings whereby they prove altogether fruitless So there is a Secret blessing goeth out from God upon the charitable mans estate whereby he thrives and prospers in the world even to his own and neighbours admiration It is observed that they are the richest Merchants and Citizens who trade boldly whereas they who are fearful to adventure their goods have but small returnes In like manner it is found by experience that such Christians as are most forward to supply the wants of the poor boldly adventuring their goods upon the waters do most of all thrive and prosper in the world Why then will any man be so unwise as to lose his riches for fear of losing them And not rather seem to lose them that he may in truth find them These earthly things are assuredly lost by keeping and kept by well bestowing them What now remaineth but that you look about you where you may lay out your money to your best advantage Make diligent enquiry after the poor Ministers and members of Christ Seek more after them than they do after you For most certain it is that you get more by giving unto them than they do by receiving from you And you are more beholding unto them for receiving your charity than they are unto you for giving it Whereas you only relieve their bodies they feed your souls as Pro. 11. 17. The merciful man doth good to his own soul which is refreshed with the mercy which he sheweth to others And whereas they partake of a small quantity of your outward good things you shall have the same in kind here returned seven-fold into your bosomes and at last shall be received into the Kingdom of heaven prepared for all those who have fed the hungry cloathed the naked and performed such like works of charity to the poor members of Christ Math. 25. 35. So that you pleasure not the poor so much by giving as you profit your selves by receiving Riches are a meer uncertainty like unto a flock of birds in a mans field who cannot say they are his because they sit there for they take unto themselves wings and fly away Now in dealing with things uncertain it will be your wisdome 1. To make them as sure as you can 2. To make the best use of them that you can 1. What greater wisdome than to make sure And what better way imaginable to make sure your estate than by putting it into good hands And what safer hands than the hands of the Lord Put them into the hands of Gods poor and you thereby put them into Gods hands As in a State Politick the Lieger Ambassadors that are sent abroad to lye in forreign Kingdoms secure our peaceable state at home So what we disperse and send abroad to the poor secureth the rest at home For as the poor beg of thee so they beg of God for thee that he would preserve and bless thy store their devotions are sent up to heaven for thy Security 2. And what better use can you make of your riches than by bestowing a part of them upon the poor and needy It being the chief end of Giving more of this worlds goods to some than to others that they who have the greater store should give out thereof to them who are in want Which was typically signified by the Israelites gathering of Manna which though it were rained down from heaven yet the Lord would not allow that they who had gathered more than was needful for themselves and their household should hoard up their superfluity but enjoyned them to communicate of their abundance to such as had not enough that so he that had the most should have nothing over and he that had the least should have no lack The which the Apostle applyeth to the giving of almes out of our abundance to those who want 2 Cor. 8. 14. By communicating of our riches to the poor we shall make them our friends both to give evidence for us of the truth of our faith and charity and to beg a plentiful return upon us This is the advice of our Saviour Luke 16. 9. Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations Where by Mammon our Saviour intendeth the abundance of this worlds-goods which he called Mammon of unrighteousness because ordinarily by worldly men it is unrighteously gotten unrighteously reserved and unrighteously used This he hinteth that his Disciples might be the more wary about it and the more careful of making themselves friends thereof that is so to use their riches by relieving the poor as the good works done by them may give testimony of their Faith and Charity which is the part of Friends Friends are ready to give good testimony of one another The coats garments which Dorcas made for poor widows Acts 9. 39. were such friends But mark what follows Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations When ye fail
that is when ye depart out of this world they may receive you into everlasting habitations This particle THEY some refer being relieved call upon God to recompense their benefactors but most refer it to the Riches which they bestow upon the poor which by vertue of the evidence that they give of the faith and charity of the giver are said to receive them into everlasting habitations Surely rich men have a price in their hands wherewith to purchase to themselves a good inheritance had they but hearts to make use of it Though charity pretend not to any merit ex congruo or condigno yet will it be plentifully recompensed by God both here and hereafter I hope you will pardon my zeal in pressing this duty of charity so much upon you I do assure you it is not out of any design to take any thing from your selves and children but only to shew you the surest and safest way of thriving in the world and how you may entail Gods blessing upon your children and so secure unto them the portion which you leave them I am willing to do you a kindness and I shall do you a great kindness If I can but effectually perswade you to this duty Whatever kindness I may herein do to those who need I shall do a greater kindness to you that will be perswaded to help them in their need in as much as it is a more blessed thing to give than to receive And therfore bear with me if I do not only offer you a kindness but use such importunity to press you to accept it The Apostle knowing how backward rich men especially were to all works of charity adviseth Timothy 1 Tim. 6. 17. not only to commend unto them the duty but to command it The expression of the Apostle is very observable He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declare unto them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charge them that are rich in this world as they love their lives and would save their souls To be rich in good works As one wittily glosseth upon those words of the Apostle If God should charge the Rocks they would send forth water If the Stones they would become bread If the Ravens they would feed Elijah If the Quails they would victual the Camp If the Clouds they would rain down food from heaven upon his poor people will you then be more rocky than rocks more stony then stones more ravenous than ravens more senseless than birds more empty than clouds If you be rich in this worlds goods and be not rich in good works talke not of your faith for there can be no true faith without good-works Jam. 2. 17. Neither tell me of your religion for there can be no true religion in you so long as you make no conscience of this duty Pure religion saith the Apostle Iames chap. 1. 27. is this To visit the Fatherless and widdows in their afflictions and you never learned other Religion of us The Lord indeed giveth us leave to eat and to drink and to chear up our hearts by partaking in some measure of that portion he hath bestowed on us but he never allowed us to keep all unto our selves or to spend it in the gratifying our sinfull lusts but commands us to set apart some portion of our estate for the relief of those for whom nothing is provided Pro. 3. 9. Saith the wise-man Honour the Lord with thy substance He doth not say Honour thy self with thy riches but honour the Lord with them as they come from his grace so they should be used to his glory Now then we use our riches to Gods glory when in obedience to his command we therewith supply the want of his children who will thereby be stirred up to bless and praise the name of God for his Fatherly care and providence over them Shall I yet again need to tell thee that thy liberality to the poor cannot bring any loss to thine estate seeing The more thou givest the more thou shalt receive It is fabled of Midas that whatsoever he touched was turned into gold But it is no fable nor fancy That the hand of charity can do it can extract grace out of your goods righteousness out of riches and heaven out of earth The imparting of goods to such good uses whilest it seems to impaire doth mightily improve what you have to your most singular advantage The more liberal any man is the more likely he is to be a rich man the mercy of God will crown his beneficence with such a blessing of store that he shall find He will never be behind hand with him It s nothing which the poor receive from him in comparison of that blessing which he shall receive from the Lord. It may be thou dost not find thy store thereupon presently increased yet if thou diligently observest the passages of Gods providence towards thee thou wilt sooner or latter find thy self abundantly re-imbursed of all thy disbursments I told you before that I am willing to do you a kindness and that it may be a kindness indeed I must farther tell you not only what you should do but How you must do it that you may not loose your reward And if you would make sure to be gainers by whatever you thus lay out observe the following DIRECTIONS I. Give your selves to the Lord and with your selves all that ever you have to be so laid out whether upon your selves or others as He doth appoint and require 2 Cor. 8. 2. The Apostle boasting of the Macedonian Christians and of the riches of their liberality tells us ver 5. That they first gave themselves to the Lord. He that will not give himself to the Lord is like to give but little else And if he should give all that he had and only withhold himself God will not accept nor reward it God will have nothing of thee if he may not have thy Heart Give your selves for Servants to the Lord to serve him with your Spirits first and then with all that you have Make over your selves to God in Christ to be his Covenant Servants thence-forth count and say of your selves as the Apostle teacheth you 1 Cor. 6. 20. I am not mine own but must henceforth glorifie God with my body and my spirit yea and with all that I have which are his He knowes not what he says that says I serve the Lord who hath not first given himself to him for a servant God will not be served by Aliens And he hath but lyed unto God who says I give my self unto the Lord for a servant and doth not actually serve him with all that he hath He that hath given himself to the Lord will withhold nothing from him that God will have He that will serve the Lord with his spirit will as readily serve him with all that he hath God that hath given us his Son how will he not with him freely give us all things Rom. 1. 32
And that Man that hath given God his soul will keep back nothing from Him Friend thou sayst thou art the Lords and hast devoted thy self to him thou hopest that thou art Christs and hast joyned thy self in covenant unto him resolving to be his disciple but which way runs thine estate whose house is this these lands and this mony which thou hast are these the Lords too How is it then that thy lusts have so much of them at their service That thy pride hath so much and thine appetite so much or that they are all impropriated and kept by thee to feed thy covetousness Is all thou hast the Lords How is it then that thou begrutchest or thinkest-so-much of every little that he calls for from thee Thou who wilt not in every case part with so much as God calls for art either a Lyar or a Robber Either thou didst not give all to God when thou saydst thou didst and then thou art a Lyar or if thou didst give all and yet will not let him have what he calls for but bestowest it elsewhere then thou art a Robber Obj. But some will say Must I give all I have to the poor and so leave my self and my farily to be beggars Or what else is your meaning when you say I must give all to the Lord My meaning is that you so give all to the Lord as to resolve to dispose of your whole estate to such persons and purposes as God orders and appoints you The Lord would have you live and maintain your self and provide for you family soberly according to your rank and degree some extraordinary cases being excepted But still you must allow no more to your self nor no less to those in need then is according to the will and good-pleasure of the Lord. Some other will here put in and say But I am free and bountiful and give great alas I cast my bread upon the waters I give a portion to six and also to seven I devise liberal things I delight to shew Mercy Dost thou so 'T is well thou dost Gods blessing on thine heart for it 't is great pitty that any liberal man in the world should lose his reward and that thou maist not lose thine take this Counsel of a friend that loves thee See that thou hast sincerely given up thy self to God as his covenant-servant and art a devoted Disciple of Jesus Christ and that these thy workes of Mercy are done in pursuance of thy Covenant as a part of that service which thou owest and hast vowed to thy Lord whose thou art and whose talents thou reckonest all thou hast And look to this the rather because its possible that men of great good works may be as of little charity so of little faith also which is that grace which entitles God to us and all we do and obtains our acceptance with Him First by faith give thy self to him and then by charity serve Him with what thou hast and then doubt not of a plentiful return II. Offer up your gift upon the Altar Give your selves and with your selves all that you have through Christ unto God Let him be your Altar that sanctifies your gift 't is through him alone you will be accepted Eph. 1. 6. He hath made us accepted in the Beloved Let your Souls be sprinkled with his blood and thereby washed from your blood from your natural and contracted guilt and pollution and then they will be a gift acceptable to the Lord. Do not think you have no more to do but to give your selves as you are to the Lord you have given your selves to sin and now it may be you think you will give yourselves back to the Lord but know there is more in it than so Thou art in thy self a guilty and defiled soul and God will have none of thee in this case Go to Christ first and get him to cover thine unrighteousness and to cleanse thee from thy filthines put thy wretched soul into his hands and let him present it unto the Father And what ever thou givest with thy self thine alms thy bread or thy flesh or thy money that thou hast for his poor put it all into the same hand and let him present this also to the Father for the use of his Servants Friends though I would have you givers yet I would not have you losers I would not have you losers either by Saving or by unprofitable Giving 1. Be not losers by Saving That 's the next way to lose all by thinking to save and kâ—ep all to your selves He that will save his life that is by not laying it down when God calls for it he shall loose it And so he that will save his estate that is by refusing to lay it out where God would have him he is the more like to loose all that he hath 2. Lose not by unprofitable Bestowing All that is bestowed unprofitably as to thee to whomsoever thou givest it which is not given first through Christ unto God and to his servants for the Lords sake It may be profit however to them who receive it but no profit to thee who givest 'T is onely what 's given to God and to men for Gods sake for which God becomes debtour III. Fetch all your alms out of your hearts Draw forth thy soul to the hungry Isa. 58. 10. Give what thou givest 1 Out of a willing heart 2 Out of a compassionate heart 3. Out of a thankâ—fuâ— heart 1. Out of a willing heart Give willingly 2 Cor. 9 6. Every man as he purposeth in his heart so let him give not grudgingly or of neccessity for God loveth a cheerful giver An alms-deed in Scripture is called a Sacrifice such a Sacrifice as is well-pleasing unto God Heb. 13. 16 To do good and to communicate forget not for with such Sacrifices God is well pleased Now all our Christian Sacrifices are to be free-will Oblations An alms without a will is a Sacrifice without an heart and will be rejected of God 2. Out of a compassionate heart Get a compassionate heart and fetch all thine alms out of thine own bowels 'T is the hard-hearts of men that shut up their purses thou say'st Thou hast not to spare thou wantest it thy self or those about thee may want it No thou wantest an heart and that is the reason that those that need must want thine alms A compassionat heart would find something or other for those that are in distress Get a compassionate heart God is a God of compassion and his children are compassionate children Col. 3. 12. Put on as the elect of God bowels of Mercy 1 Iohn 3. 17. Whoso hath this worlds goods and seeth his brother in need and shutteth up his bowels of compassion from him or is a man of no bowels how dwelleth the love of God in him What ever thy profession or thy religion be or thy hopes be concerning it thou hast nothing of God in thee thou art
my bosome with increase And hath my Saviour for my encouragement promised Luk. 6. 36. That if I give unto the poor it shall be given to me again good measure pressed down and shaken together running over Then certainly there is no such compendious way to thrive and prosper in the world as by my liberality to the poor 2. Prefer Heaven and the things thereof before this earth and earthly things Though the temporal reward which I have so much insisted on be a great encouragement yet the greatest encouragement is the spiritual and eternal reward that the Lord hath promised And that this may be the more prevailing encouragement learn to esteem and prize things spiritual and eternal above all things that are but temporal Suppose it should so fall out that you should never receive in kind what you bestow yet count those temporal things put off at the best rate which you receive in things spiritual and eternal Value grace and glory above all the treasures of the earth and count your selves to grow rich men according to your abounding in grace and your evidences for glory And esteem it an unthristy Saving and holding in where you have an opportunity to improve in your inner man by expending of your outward substance Till Heaven be valued above earth this great Argument encouraging to Acts of bounty and mercy will lose its efficacy When God says Cast thy bread upon the waters for thou shalt find it again after many dayes the Worldling will be ready to demand But how shall I find it in what way shall it be returned me Shall I have bread for bread or money for my bread or houses or Lands for my money probably thou may'st But suppose not so yet it shall be better than so thou shalt have in grace what thou partest with in bread or money thou shalt reap in Heaven what thou sowest on the waters I but the worlding will reply I do not mean to part with my bread or my money so No I know thou dost not but the reason is because thou lovest this earth more than Heaven Thou sayest Will Grace feed me Will Grace cloath me Can I keep my self and my Family Can we live and be maintained and preserved from poverty and beggery here by hopes of glory hereafter Go fool and learn better what God is and what his everlasting mercy is let the lasting treasures the durable riches be more priz'd and valued by thee and this will stop thy mouth and silence thine heart from such vain reasonings Thou wilt never again say I cannot spare my bread or my money when by spending it for God thou seest thou makest him thy debter who will pay it thee again in spiritual and eternal good things if once thou account these to be better than thy bread or thy money But till thou art come to be settled in this Judgement and belief both that the good things of God are infinitely better than the good things of this earth and that what thou sowest in the earth thou shalt certainly reap in Heaven till thou comest in good earnest to be of this mind God's poor are like to be but little the better for thee 'T is this beloved that will effectually do it will open your hearts and open your hands in bounty and liberality for God when you come to be rooted in the practical belief of this principle upon which the practice of all Religion stands and is upheld in the world That Heaven is better than Earth if this other be added to it That what is sincerely laid out for God in the Earth shall certainly be repayed in Heaven besides that return which the Lord here in this world oftentimes makes to the charitable 2. For the Means tending to help you for the better managing of it take these following 1. Either follow the Example of the Primitive Saints in setting apart something every Lords Day out of the former weeks gettings Or 2. Devote unto God a certain portion of thy yearly incomes for charitable uses That the former way of setting apart something every Lords Day for the relief of the poor was the practice of the Primitive Christians is clear from that of the Apostle to the Corinthians 1 Cor. 16. 1 2. Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do ye Vpon the first day of the week which is the Lords Day let every one of you lay by him in store as God hath prospered him This way and course concerns such in special who live upon their daily labours But to such Gentlemen and others who live upon their Rents and Offices and to such Merchants and Citizens who once a year cast up their accounts I would commend the latter way of devoting unto God a certain portion of their yearly income by Rent or otherwise and then separating it from the rest to account it a sacred stock for the poor not to be imployed to any other use All men naturally through the corruption that is in them are hard-hearted and close-handed very unwilling to part with any thing considerable upon sudden occasions for charitable uses But having aforehand set apart something their ears hearts and hands are open to every charitable motion and very ready and forward are they the more liberally to contribute thereunto of what is laid by rejoycing that they have met with so good an object of Charity As for the quota pars what proportion every one ought to set apart out of his yearly income for good uses I do not find it particularly set down in the Word of God and therefore dare not positively determine the same and the rather because there are so many circumstances which alter the case that no certain rule can be given but shall leave it to the discretion and ingenuity of the prudent Christian. But though the Scripture doth not determine the exact proportion to be set apart for good works yet doth it command us to give out proportionably to what God hath given unto us to open our hands wide to the necessities of the poor to be rich in good works and the like Yea the Scripture doth commend unto us the examples of very bountiful Christians as of Dorcas who is said to be full of good works and alms-deeds which she did Act. 9. 36. And of Cornelius who is said to give much alms Act. 10. 2. And of the Macedonians who are said to give to their power yea and beyond their power 2 Cor. 8. 3. It likewse commendeth unto us the example of Iacob who in testimony of his thankfulness unto God for what he should bestow upon him vowed the tenth thereof unto God for pious and charitable uses as Gen. 28. 20 22. And Jacob vowed a vow unto God saying Of all that thou shalt give me I will surely give the tenth unto thee These examples are left upon record for our imitation for as the Apostle speaketh
Rom. 15. 4. Whatsoever things were written aforetime were written for our learning and for our admonition The most that I have heard or read of who have taken this course to conâ—ecrate unto God a certain portion of their estate to charitable uses have followed the example of Iacob in giving a tenth part unto God And as God did exceedingly bless Iacob after his vow so hath he likewise blessed very many others after their like vow unto God Mr. Stock in his funeral Sermon at the burial of the Lord Harrington speaking of his Charity declared that in his life time he gave the tenth part of his yearly revenue to the poor Mr. Gataker in his funeral Sermon at the burial of Mr. Iohn Parker Merchant and Citizen of London speaking of his Charity saith That at his first effectual Call among other things he then resolved upon this was one to set apart every year a tenth of his gain for the relief of the poor and needy and that God from that time abundantly advanced his estate And questionless if such Merchants who usually ensure their goods upon their apprehension of danger at Sea would sincerely promise unto God in testimony of their thankfulness unto him the tenth of what should come safe into their hands they might receive far greater returns than they do In the Life of Dr. Hammond written by Dr. Fell I find this expression The rate and summ of what the Doctor devoted was the tenth of all his income wherein he was so strictly punctual that commonly the first thing he did was to compute and separate the poor mans share And how his stock increased notwithstanding his abundant giving out to the relief of others the history at large declareth The like I read in the Life of Mr. William Wheatly Minister of Banbury how for many years he set apart the tenth of his yearly comings in both out of his Temporal and Ecclesiastical Means and that his Estate prospered the better after he took that course To these I could add many more out of the Lives of good and charitable men and out of several funeral Sermons which are printed and published And could name multitudes of men now living who have devoted the like and greater portion out of their estates for charitable uses and are ready to attest the truth of this discourse That they are no losers but great gainers in Temporals by what they have given to the poor Mr. Richard Baxter in his Learned and Usefull Piece called A Christian Directory Part the 4th fol. 195. of the quotapars what proportion is meet for most men to devote for charitable uses whether the tenth part of their increase be not ordinarily a fit proportion hath this expression Though the proportion of the tenth part is too much for some and much too little for others yet for the most part I think it as likely a proportion as it is fit for another to prescribe in particular Yet I would not be thought to impose this as a proportion to be observed by all for all mens hearts are not alike inlarged with love and bounty and some there are who have no more than is necessary for the comfortable support of themselves and family from whom less is required for the relief of others But I would advise such whom the Lord hath blessed with a plentiful estate so that their necessary expences are or might be far less than their incomes to devote a tenth part of their whole yearly income to charitable uses I say of their whole yearly income without first deducting any part thereof for diet cloaths or other necessary expences for the tenth of the remainder will be a very inconsiderable proportion for a rich man to devote to Charity and far short of that which the Scripture seemeth to call for And know assuredly that this course is so far from being a means of diminishing your stock and store that if it be managed as it ought according to the forementioned rules and directions it is the surest and safest means the most compendious course of increasing it through the secret blessing of God which accompanieth the same which hath been sufficiently demonstrated in the foregoing discourse 2. Be careful on whom thou bestowest thine alms for by giving to such common beggars who are able to work and yet are so lazy that they will not work but would live by the sweat of other mens brows I say by relieving such we shall both maintain them in their idle and wicked life and they who are truly poor and ought to be looked upon as the proper objects of our Charity will be neglected or at least scanted of that which of right belongeth to them I am not against the relieving of all beggars some of them I know are blind others lame aged and past their work these impotent poor in regard of their present condition are objects of Charity but not the impudent poor who have strength enough to work and will not those canting vagrants who are the burthen of the earth and shame of the Kingdom for these I have no charity Neither had the Apostle St. Paul who towards God's poor was full of compassion but for the Devil 's poor he gave this command 2 Thes. 3. 10. That if any would not work neither should he eat that hunger and necessity might drive them to labour Erasmus mentions a kind of mercy meetest for such ' t is misericordia puniens Surely the Whip is more their due than food Bridewell to entertain them than an Alms-house III. Another Means for the attaining this grace of Christian Charity is this Be earnest with God in prayer that he would be pleased to bestow upon thee that adorning and enriching grace of Charity and accept thy offering This Sacrifice as it must be offered up to Heaven so it must be fetched from Heaven The gift of a merciful and charitable heart is one of those gifts that come down from above even the Father of Lights Iam. 1. 17. If thou receivest not this gift from God thy poor Brother is like to have no gift from thee Now it must be thy prayer that must fetch down this gift from God Lift up thine heart to the Lord and beg a merciful and compassionate soul beg of God that he would make thee ready to every good work willing to communicate to the poor members of Christ according to thine ability and their necessity that thereby thou mayest lay up in store for thy self a good foundation against the time to come and so lay hold on eternal life pray for a willing heart and pray for acceptance of thy gift that thine alms may be such a sacrifice and so offered up that therewith the Lord may be well pleased Having thus shewed you the Means on our part to be performed for attaining and exercising this grace of Charity I shall close this discourse with answering two or three Objections Object 1. Some object the greatness of their
charge the number of their children who must be cared for and thereupon have little to give to the poor Answ. 1. Hast thou many children thou oughtest the rather to be charitable that thereby thou mayest entail God's blessing upon them which is the best portion and surest inheritance thou canst leave them that will secure their stock and improve their store whereas unmercifulness to the poor will intail a curse instead of a blessing upon the persons and estates of thy children 2. Thou who objectest the number of thy children as a plea for thy parsimony how justly may God then lessen the number and so take away this excuse by taking thy children from thee 3. Suppose thou hast many children it may be half a score reckon God for one more give unto him a childs portion I mean bestow upon the poor for his sake as much every year as one child stands thee in give unto them a childs portion and I dare boldly say thou wilt not be the poorer but rather a great gainer For thereby wilt thou procure God's blessing upon thy self and children which in truth is all in all and without which all is like to come to nothing as wee see by daily experience which made St. Austin say Haeredi praestabis quicquid misericordiae causa de ejus portione detraxeris Aug. de Tempore Serm. 76. That which thou givest out of thine estate to charitable uses will be no loss to thy children but rather a great advantage Yea the Spirit of God in setting forth the happiness of a merciful man saith His children shall fare the better for his goodness and bounty as Psal. 37. 16. He is ever merciful and lendeth and his seed is blessed that is God will bless his children not only with spiritual but also with temporal blessings 2. Obj. Many Professors in these daies are very barren in good works Answ. Fruitless and uncharitable Christians may make a profession of Religion but questionless they are no sound Christians nor sincere Professors For most certain it is that the Elect of God do put on bowels of mercy and compassion as the Apostle speaketh Col. 3. 12. And therefore an uncharitable Christian is a meer contradiction For who is a Christian but he who conforms himself to the Law and Life of Christ The substance of whose Law is Charity and whose Life was spent in going about doing good some way or other to the soul and bodies of men and women Whosoever therefore having this worlds goods seeth his Brother in need and shutteth up his bowels of compassion from him and will not communicate any thing considerable towards his necessities let his profession be never so specious and glorious in the eyes of men yet certainly he is but a rotten Professor and dissembling Hypocrite in the sight of God In Matth. 25. 23. We find that liberality to the members of Christ is made the special touchstone of true Faith and Godliness For they are the charitable persons who at the great day of Judgment will appear to be the Sheep at Christs right hand and shall hear that joyful sentence of absolution Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world for I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in I was naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me And on the other side all unmerciful men who have not relieved Christ in his members whatsoever profession of Religion they have made here in this world yet at the last day will appear to be the Goats set on Christs left hand and shall hear that dreadful sentence of condemnation Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye cloathed me not sick and in prison and ye visited me not Hence it appeareth that as mercy and bounty to the poor members of Christ is a conspicuous evidence of true Faith and sincere godliness in a Christian and signally declare him pious so illiberality and unmercifulness to them is a clear mark of infidelity and ungodliness and signally declare him as an unbeliever so a wicked and prophane person Therefore I should much question the sincerity of their faith and piety who making a profession of Religion shew little or no charity to the poor members of Christ. For as the Apostle Iames speaketh c. 1. v. 21. Pure Religion and undefield before God and the Father is this to visit the fatherless and widdows in their affliction Implying that works of mercy and charity rightly performed are clear evidences of the truth of our Religion and of the sincerity of our Profession And if you look into the Scriptures you shall scarce read of a man truly godly but you may read also that he was merciful and charitable forward to every good work So much shall suffice for this Point of Doctrine A word or two for my Brethrens sake of the first Doctrine raised from the foregoing verse which is the principal Point there intended by our Saviour which was this 17. That all needfull succour and good entertainment ought to be afforded in special to the Ministers of the Gospel Our Saviour in commending objects to our Charity in the first place mentioneth Prophets and the Righteous ones saying He that receiveth a Prophet in the name of a Prophet shall receive a Prophet's reward and then addeth He that receiveth a Righteous man in the name of a Righteous man c. Indeed so general must be the extent and emanation of our Charity that it must not exclude any who are in want and distress For though we may and ought to put a difference between men upon whom we bestow our Charity yet ought we not to restrain it from any men who are in want but must act the grace of Charity towards them who have not the grace of Faith Yea we ought to do good unto all as the Apostle exhorteth Gal. 6. 13. But especially unto them who are of the houshold of Faith And among them chiefly to the Ministers of Christ. So as this object of Charity Prophet is not here to be taken exclusively but by way of eminency and preferment Ministers are before and above others with more readiness and chearfulness to be ministred unto The people of Israel we read were commanded once and again not to leave nor forsake their Levites especially when they were reduced into any streights and exegencies as Deut. 12. 19. and 14. 27. Then much less should the Ministers of the Gospel be left and forsaken by the people of God when they lye under any want or distress The examples of God's people that have gone before us in the
performance of this duty are many both in the Old and New Testament It is recorded to the perpetual praise and commendation of Obadiah that he hid the Prophets of God by fifty in a cave from the cruelty of Iezabel and sustained them with food and ministred all things necessary unto them 1 King 18. 13. We read likewise how the widdow of Sarephath nourished the Prophet Elijah in her house for many dayes and years even so long as the famin continued 1 King 17. 15 16. The kindness of the good Shunamite to the Prophet Elisha is largely reproved 2 King 4. 8 c. It fell on a day that Elisha passed to Shunem where was a great woman and she constrained him to eat bread that is to refresh himself with food And so it was that as oft as he passed by he turned in thither to eat bread Having found good entertainment and hearty welcome he did the oftner visit the family And she said unto her Husband Behold now I perceive that this is an holy man of God which passeth by us continually let us make a little chamber I pray thee on the wall and let us set for him there a bed and a table and a stool and a candlestick Under these other necessary accommodations are comprized The good woman desired of her Husband that a chamber might be made for the Prophet on the wall perhaps not that she wanted room in her house to lodge him in but because she considered that the noise of a great family might be some disturbance to the Prophet's study and devotion therefore thought it convenient to provide such a chamber for him where he might be more retired and have the free ingress and egress that by those accommodations he might be encouraged the oftner to take up his lodging there Rom. 16. 2. It is set down as the height and crown of Phebe's good works that she had been a succourer of the Apostle Paul in his wants and straits And in 2 Tim. 1. 16. we read how Onesiphorus refreshed and relieved the Apostle in his suffering condition and was not ashamed of his chain that is though he were a prisoner and under restraint for the Gospels sake yet Onesiphorus owned him shewed him all respect succoured and relieved him in that his low condition Gaius likewise a godly wealthy Citizen of Corinth is famous for that kind entertainment and succour which he gave to the Apostle and the Church with him Rom. 16. 23. It is recorded to the commendation of King Edward the sixth that he afforded all needful succour and good entertainment to Bucer Fagius and other Divines when they fled into this Kingdom by reason of the troubles in their own Nation And Beza in his Epistle ad Regem Iacobum maketh an honourable mention of a liberal collection of the Church of Scotland sent to the French-Ministers who were banished Religionis causa Here are fair Copies for us to write after And indeed why are these things written and left upon record to posterity but for our learning Not so much for our admiration as for our imitation that we might follow their steps and write after their copy which St. Paul testifies of the Macedonians 2 Cor. 9. 2. How that very many of them were stirred up and provoked to a liberal contribution to the poor Saints at Jerusalem by the forwardness and zeal of the Corinthians And St. Austin Confes. lib. 9. cap. 2. confesseth that the examples of God's servants did burn and consume his own lukewarmness and their fervent zeal set an edge on his Devotion To these Examples I shall add a few REASONS for the better enforcing this duty upon you Reas. I. Because Ministers being supported are like to be most serviceable to the Church of God They are Spiritual Fathers to beget men unto Christ. They are his Anbassadoâ—rs and stand in his stead to reveal the Mysteries of the Kingdom sent forth to be reconcilers betwixt God and this sinful world to pray and beseech them to be reconciled unto God 2 Cor. 5 20. Their work is to bear the Name of God to publish the salvation of God before the world to open the eyes of the blind and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and an inheritance among them that are sanctified In which respect Ministers of the Gospel are more useful and serviceable in their generation than either Lawyers Physicians or Tradesmen which yet are useful enough 1. Lawyers indeed may be a means of settling your Right in your Goods and Lands But Ministers of settling your Right to your heavenly Inheritance 2. Physicians may cure the maladies of your bodies But Ministers are sent to cure the diseases of your souls 3. Merchants and all sorts of Tradesmen may replenish a Land with all manner of Commodities necessary for this life But Ministers only bring in such heavenly and spiritual treasures as spring up into the everlasting treasure So that by supplying their bodily wants you do comfort and refresh the souls of many And what better Charity imaginable than by relieving the temporal wants of some few to further the everlasting salvation of many Oh what cause will their souls have to bless God to all eternity for your Charity who have been converted by the Ministry of those whom you have refreshed and supported in their work Reas. II Another Reason may be taken from the consideration of the quality of the persons for whom I am pleading They are not so mean as outwardly they appear They whom you behold so poorly clad walking so djectedly being destitute of many outward comforts are men endowed with many singular prerogatives and priviledges not only above the rest of God's people but likewise above the most glorious Angels Compare them first with the people of God they are called the Lord's Sheep These the Shepheards of the flock Ezek. 34. 2. They Children in God's family These Spiritual Fathers who by the seed of the word beget men unto God 1 Cor. 4. 15. Therefore the Spirit of God vouchsafeth them this dignity to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-labourers with God Concerning Angels true it is that they and Ministers are fellow-servants Rev. 22. 9. But yet Ministers have sundry prerogatives above them 1. Angels rejoyce at the conversion of a sinner Luke 15. 10. But by the Ministery of Prophets sinners are converted unto God Act. 26. 18. 2. An Angel was sent to Cornelius to advise him whither to go to be instructed but a Minister instructed him in the way of life Act. 10. 6. 34. 3. Was the word of Reconciliation ever committed to Angels to Ministers it is committed 2 Cor. 5. 18. It is observable that the Embassage of Ministers is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Message but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel the gladsome tydings of salvation by Jesus Christ into which the Angels themselves do
desire to look and prie as the Apostle Peter expresseth 1 Pet. 1. 12. The Lord hath also committed to his Ministers the administration of the Sacraments which are the seals of his covenant whereby all his precious promises are ratified and confirmed unto us So that as in respect of the rich treasures of God's Word committed to their dispensing they are the Lord's Treasurers So in respect of the Sacraments they are the Keepers of his great Seal If these Officers be great under mortal Princes what are they under the King of Kings I have taken the liberty in a few words to set forth some of the priviledges of the Ministers of the Gospel partly for the comfort and consolation of many of them under the present misery and poverty which they suffer rather than to sin against their consciences and partly for the incitation of others to afford them that double honour which the Apostle calls for 1 Tim. 5. 17. Namely the honour of respect and the honour of maintenance that they suffer them not to sink under their burthen but afford them some seasonable succour and relief suitable to their present wants and necessities Reas. III. Because Ministers are oftenest exposed to sufferings and distresses and so have most need of relief The Bow of the Adversaries of Religion is bent most against the Teachers and Leaders of the people That word 1 King 22. 31. Fight neither with small or great save only with the King of Israel is often changed into Fight neither with small or great but only against the Prophets of the Lord. Smite the Shepheards and the Sheep will be scattered Experience enough tells the world who they are that are set in the Front of the Battel and who are the first that fall by the power of the Adversaries And who should be most in the eye of Charity but those that are most in the eye of malice Besides For whose sakes is it that Ministers are so often brought so low Is it not for your sakes whose souls are dearer to them than their own substance Is it not often upon this account because they will be faithful to you and will not keep silence nor cease to watch over you and to warn and to instruct you from day to day Might they not save themselves more whole if they would hold their peace and let the Devil alone to have his will of you For your sakes no doubt it is that much of their sufferings come upon them and shall they be forsaken by you The truth is it is upon this account a piece of Iustice as well as a piece of Charity to relieve and succour them and so you may do two good works in one the same alms may be both a work of righteousness and a work of mercy Reas. IV. Your gratitude to God requireth a cheerful performance of this duty from you For wherein can you otherwise make a suitable return to God for what he hath plentifully conferred on you than by contributing some of your Temporals to them from whom ye reap so much in Spirituals The Lord of his free grace and rich mercy hath abounded to you in these outward things He hath given you richly all things to enjoy Yea as the Psalmist speaketh He hath loaded you with his benefits Now not to return some part of your estate to him who hath given you all that you do enjoy were ingratitude in the highest degree And therefore how doth it concern you often to put the Psalmist's question to your selves What shall I render unto the Lord for all his benefits towards me Psalm 116. 12. Surely one kindness deserveth another as God hath been bountiful to you sure you are very unworthy if you be not bountiful to his And how do you think he will take it at your hands Will he ever say to you Well done good and faithful Servant thou hast been faithful a good Steward of my many gifts Or is it all one to you whether he say Well done or not And in regard you cannot directly and immediately requite him who is uncapable of being enriched by us My goodness extendeth not to thee Psalm 16. 2. It will be your wisdom to expresse your thankfulness to God by being kind to his poor relations Now who are nearer to God than his Ministers whom he hath appointed to stand in his room to declare his mind unto his people who are as the mouth of the people unto God so God's mouth unto the people who are the Messengers of the Lord of Hosts by whose Ministry there is peace concluded and reconciliation proclaimed between God and man Surely what kindness you shew to these he takes as done unto himself Matth. 25. 40. Reas. V. Your relieving the faithful Ministers of Christ may in a sense be said tò have something more in it than if you should shew your Charity to himself in his own person as being a sign of greater love It is but an ordinary thing to return kindness to our dearests friends but to extend our good will to their relations or servants for their sakes is an evidence of much greater love For if upon their account only we do good unto these how much more would it be judged we should be ready to do it unto themselves if they stood in need of our help And so will Christ look upon it Our bounty expressed to his Ministers he will receive as an evidence of our more abundant love unto him which he will in no wise forget nor suffer to go unrewarded Reas. VI. Such as relieve the poor Ministers of Christ shall have their blessing the benefit of their prayers unto God They will blesse you however though you have no blessing for them Though you have not an alms for them yet they will have a prayer for you But their bowels being refreshed by you you may expect that their heart will be the more enlarged for you and this will be a far greater kindness than you can bestow on them Your gift cannot be worth their fervent prayers In this respect it is much better to give than to receive because he that receives hath but a perishing alms he that gives receives an abiding blessing the blessing of prayers Herein did the Apostle St. Paul make a large requital to Onesiphorus for the kindness he shewed to him in his imprisonment as you may read 2 Tim. 1. 16. The Lord give mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain As if he had said I received much comfort and refreshment from Onesiphorus when I was in prison for the which I beseech the Father of all mercies to shew mercy unto him and his by blessing him and his whole family with all blessings both temporal spiritual and eternal And indeed what blessing can that man want who hath a share in many Ministers prayers which are available for the obtaining of all good things at the hand of God as for
themselves so for others Yea the very work of Charity doth bespeak a blessing from God As the blood of Abel is said to cry to the Lord for a curse or vengeance upon Cain so every act of Charity cryeth to God for a blessing upon the Charitable Our very acts of Charity in relieving the wants of the poor and refreshing their bowels do pray and cry to God for his blessing upon us and ours Reas. VI. Your Charity to them will be hereafter rewarded with everlasting glory and happiness in the Kingdom of Heaven This reason our Saviour himselfe giveth in these words He that recieveth a Prophet in the name of a Prophet shall receive a Prophets reward whereby is meant that surpassing and excellent weight of glory which cannot be expressed by the tongue of men or Angels Yea by the reward of a Prophet seemeth to be implyed the highest degree of heavenly glory For Daniel 12 3. It is said That they that be wise that is the righteous who are endowed with true spiritual wisdom being lightned by the Spirit of God shall shine as the brightness of the Firmament but they that turn many to righteousness which is the work of Prophets shall shine as the Stars for ever and ever Now by your bounty to the Prophets of God you may come to partake of their reward So that it is your own concernment to contribute liberally towards their relief Not that your Charity to them doth merit that glorious reward but in regard of the promise of God made to all those who do exercisethe same towards his Ministers it shall be truly given unto them For a word of Application Oh how should the consideration of these things stir up the hearts of all especially such as have a blessing in their hand an estate to give to draw forth their souls and reach forth their hands to the supply of these wanting servants of God Surely this is a time wherein Christ is trying your love to him by your Charity to them Are you not concerned to make proof of your love to Christ Have you not an opportunity before you and a loud call from Heaven to prove it in this way Can you not hear him that said once to Peter John 21. 16. Lovest thou me Feed my Sheep Can you not hear the same voice calling to you Lovest thou me Feed my Shepheards Sure thou art very deaf to the voice of the Providences of this day if thou do not hear this Call And will you prove that you have no love to Christ What do you else if you suffer his to starve when you have wherewith to feed them Beloved it is through God's free grace and rich bounty that you enjoy such plenty of outward good things when many of his Ministers are in great want What you have you have recieved from him Is it not then most just and reasonable that you should return back some part of your estates unto God by relieving his Ministers in testimony of your love and thankfulness unto him for what you have Hath God given you hundreds and thousands and will not you part with a few pounds or shillings when he calls aloud unto you for the same as now he doth in these dayes Though the earth be his and the fulness thereof yet in a sense he hath sometimes need of your estates Matth. 25. 35. Christ telleth you of his wants and sheweth you how and when he is relieved If you have any spiritual wisdom to discern times and seasons you may know that now Christ stands in need of your helping hand now that so many of his Ministers are in want for the testimony of a good conscience And should you now deny him in his Ministers I do verily believe that if Christ were now upon earth as when he first took our nature upon him and in his own person should crave your relief you would turn a deaf ear unto him Though for the present you enjoy manifold blessings yet how easily can he pluck them out of your mouths and if you will not perform your duty thrust you down from among the givers to take your place among the receivers Certainly the communicating a part is your best way to secure the remainder and to season and sanctifie it to your more comfortable use Luke 11. 41. Saith our Saviour Give alms of such things as you have and behold all things are clean unto you that is lawful to be used The metaphor is taken from the Law whereby many things were counted unclean and so unlawful for use they might not be touched or meddled with Yea by the inference of the Apostle Give alms of such things as you have and behold all things are clean unto you He seemeth to allude to another Rite of the Law about First-fruits Tithes and Free offerings by giving which to the Lord all the rest which they had were secured sanctified and made clean So that charitable men are they who may with the more freedom quietness and comfort use what they have Who that hath any desire to be accepted and appoved of God would not have his person and the actions which he doth and things which he possesseth to be clean Whatsoever is unclean is odious and abominable in God's sight unclean persons might not approach to God's Sanctuary nor meddle with sacred matters If they were not cleansed they were to be cut off from God's People Numb 19 20. Levit. 7. 20. and every unclean thing was an abomination This thereforé must needs be a strong perswasive to put in practise the counsel of our Saviour in Giving alms of such things as we have that so all things may be clean and sanctified unto us What 's clean you may use with God's good leave and allowance clean things might be eaten and where you have God's good leave you may expect his blessing It 's sin to eat where God's portion is among it The truth is it is the great mistake of many to think that all their goods are their own and that they are absolute Lords and Owners of all which they possess Whereas indeed they are rather Stewards than Lords and Owners of this worlds goods all is the Lords God of his infinite wisdom hath committed to some a greater portion of them than to others yet not to be impropriated to themselves but they must give him his special part to which his have as good a right as themselves unto the rest saving only that they may not lay hands on it themselves until you put it into their hands But as they may not take it out of yours so you may not keep it out of their hands Therefore Solomon speaking of the right which the poor have to a part of rich mens estates saith Prov. 3. 27. Withold not good from them to whom it is due when it is in the power of thy hand to do it So that relieving the poor is not only an act of Mercy left to our choice
to do or leave undone but also as I said before an act of Iustice to the performance whereof we stand bound Hence to give alms and to do Righteousness and Iustice are oft in Scripture put the one for the other both signifying the same thing Therefore the Septuagint have rendred the Hebrew word signifying Righteousness in Deut. 24. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alms deeds And in Psalm 112. 9. It is said His Righteousness endureth for ever that is his alms or his mercifulness as is clear from the foregoing words He hath dispersed he hath given to the poor his Righteousness endureth for ever Whereby is implyed that giving of alms is one special branch of that Righteousness and Iustice we owe to our poor neighbours And darest thou yet hold it in thy hand Wilt thou wrong the Almighty of his right and rob his poor of their due If it be nothing with thee to be unmerciful is it nothing neither to be a robber a robber of God Will a man rob God Mal. 3. 8. Dares any man be so wicked How canst thou but expect that he will make a forcible entry upon thee and take what is his own and seal a Writ of Ejectment against thee and turn thee out of all that ever thou hast Look not to be long in quiet possession of what thou hast but fear lest either God should take thine estate from thee or thee from thine estate and give thee thy portion with Dives who because he denyed his crumbs to satisfie poor Lazarus his hunger was himself denyed a drop of cold water to quench his own heat and thirst Luke 16. 23. Upon which words St. Austin thus glosseth Ideo rogans Dives non exauditur in tormentis quia rogantem pauperem non exaudivit Therefore was not Dives heard when he prayed in torments because he hearkened not to the poor that begged of him when he was upon the Earth Aug. Serm. de Divite Let me add a few quickning words to set home what hath been spoken by these following Questions Quest. 1. Now at length What dost thou think of mercy and bounty to the poor 1. Is there not an excellency in it Oh how much of God is there in it There is faith in it He that will cast his bread upon the waters is it not a sure sign that he believes God who hath said that it shall be returned again There 's the love of God in it He that sees his Brother in need and shutteth up the bowels of his compassions from him how dwelleth the love of God in him And he that openeth his bowels and draws forth his soul to God's hungry ones who can deny but the love of God dwelleth in that man It is the Image of God's goodness God is a merciful God and his mercy is his glory and this glory of God shineth forth in his merciful servants There is self-denyal in it Self would keep all flesh would hold back it cannot spare for God 't is a sign that self is laid low that the flesh is kept under that the interest of God is the swaying interest when whatever God will have this self is not suffered to keep back Is there so much of God in mercifulness and is there not an excellency in it 2. Is there not a necessity of it Shall the merciless ever obtain mercy Canst thou hope for mercy who wilt shew no mercy Qu. 2. What dost thou think of thy self Art thou merciful or merciless How dost thou find it Is thine heart open are thy bowels open or are they still shut Dost thou feel that heart of thine inclined and resolved to open thy hands and to disperse and that liberally the good things thou hast received as a good Steward of the manifold gifts of God Or dost thou yet feel that the door is shut thine heart is hardned against shewing kindness to the Lord Give thy plain judgment what thinkest thou Art thou a merciful man or merciless and if merciless How dost thou hope to obtain mercy Qu. 3. What dost thou think of thy worldly goods 1. Are they not thy Talents committed to thee for thy Lord's use Must thou not be accountable to him how they have been laid out Will it be a comfortable account when thou must bring in thy Bill so much for thy pride so much for thine appetite or all hoarded up for thy covetousness and nothing or but little for God 2. Are they more worth than Treasures in Heaven Is it more to thine advantage to be rich in this worlds goods than to be rich in good works Dost thou in good earnest judge that thy laying up treasures on earth is better husbandry than thy laying up in store for thy self a good foundation against the time to come Qu. 4. What dost thou think of the state of many of the servants of God in this age Are there no wanting ones no distressed ones What neither amongst Ministers nor Christians Are they all provided for Do not many of them eat the bread and drink the waters of affliction Is it not very strait and very short with them Do but enquire after their condition and thou wilt find it so Art thou one of those that carest not how it fares with the poor friends of Christ Are they not worth the enquiring and looking after or at least Is not he worthy whose they are and whom they serve Is not Christ worthy for whose sake thou should'st shew kindness to his How will he take thy neglect of them Remember that word Matth. 25. 45. Inasmuch as ye did it not to these ye did it not to me Qu. 5. What wilt thou do for the future What shall be the success of these few words that are written for thy learning What art thou resolved upon for mercy or for cruelty Consult thine own heart lay not by this little Book till thou art come to a resolution one way or other either to accept or reject this counsel which in the name of the Lord is offered thee for thy good Oh shew thy self a man in whose soul Christ hath an interest and so great an interest that thou wilt do any thing at his word pity at his word relieve at his word give lend feed cloathe refresh the bowels of his needy ones Let thy soul say Lord at thy word I will do it here 's my bread and my flesh and my money command what thou wilt of it I will not say thee nay Thou hast given me a large portion and every one of thy servants that thou appointest to receive it shall have their part for thy sake Lord they shall have it Thine I am and thine is all that I have shew me thy pleasure how much and how often and where and to whom I shall bestow it and through the grace of God there it shall go Friend Wilt thou say thus Wilt thou in the presence of the Lord come to this gracious resolution or canst thou yet find in thine heart to deny thy Lord and continue to be as hard-hearted and close-handed as thou wer 't wont to be Dare not to say Lord my goods are mine own I owe thee nothing Dread such thoughts that how much soever thou hast the servants of Christ shall be nothing the better for it Once again consider thou art put to this choice either to accept of the counsel of Christ or to reject it which of the two wilt thou do If thou resolvest not on mercy and liberality thou rejectest the word of the Lord and if thou rejectest his word thou rejectest the Lord and therein sayest He shall be no Lord for me But if thou acceptest then go and do accordingly Let the hunger and the thirst and the nakedness the wants and distresses of his servants feel in that relief they shall receive from thee that thou art a man to whom the Lord hath not spoken in vain Let them feel it presently and let them feel it constantly this year and the next year and the next even whilst they have need to receive and thou hast it by thee to give This do and the Lord accept thee remember all thy offering and accept all thy sacrifices the Lord hear thee in the day of thy trouble the name of the God of Iacob defend thee The Lord grant thee according to thine own heart and fulfill all thy counsel The Lord remember thee with the favour he beareth unto his children and visit thee with his salvation FINIS