The poore mans advocate, or, A treatise of liberality to the needy. Delivered in sermons by William Whately minister of Banbury Whately, William, 1583-1639. This text is an enriched version of the TCP digital transcription A15012 of text S106612 in the English Short Title Catalog (STC 25316). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 108 KB of XML-encoded text transcribed from 101 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A15012 STC 25316 ESTC S106612 99842325 99842325 6970 2240877027

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.

 Early English books online. (EEBO-TCP ; phase 2, no. A15012) Transcribed from: (Early English Books Online ; image set 6970) Images scanned from microfilm: (Early English books, 1475-1640 ; 583:4) The poore mans advocate, or, A treatise of liberality to the needy. Delivered in sermons by William Whately minister of Banbury Whately, William, 1583-1639. [22], 179, [1] p. Printed by G[eorge] M[iller] for George Edwards, and are to be sold at his house in Greene-Arbour, at the signe of the Angell, London : 1637. Printer's name from STC. Reproduction of the original in the Folger Shakespeare Library. eng Sermons, English -- 17th century. Charities -- Early works to 1800. eebo The poore mans advocate, or, A treatise of liberality to the needy. Delivered in sermons by William Whately minister of Banbury. Whately, William, 1637 202 19634 32 0 0 0 0 0 16.3 C The rate of 16.3 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2012-03 Assigned for keying and markup 2012-03 Keyed and coded from ProQuest page images 2012-04 Sampled and proofread 2012-04 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion
THE POORE MANS ADVOCATE , OR , A Treatise of Liberality to the needy .

Delivered in SERMONS By WILLIAM WHATELY Minister of Banbury .

PROV. 19.17 .

He that hath pitty upon the poore , lendeth to the Lord ; and that which hee hath given , will he pay him againe .

LONDON , Printed by G. M for George Edwards , and are to be sold at his house in Greene-Arbour , at the signe of the Angell 1637.

To all the Faithfull Servants of God that are rich in this world , the Author wisheth treasure in Heaven , and therefore dedicates this insuing Treatise .

TO you , well-beloved in our Lord Jesus Christ , doth this small Treatise offer it selfe , and hath shrunke it selfe into this little quantity , that hiding it selfe in a narrow roome , it may accompany your purses in your pockets , and so warne you to pull them forth more frequently and more willingly for mercifull deeds , then perhaps you have heretofore accustomed . Neither doth this little booke barely request at your hands your constant practise of liberality towards your needy brethren , but doth even require it at your hands , as a thing absolutely necessary to your salvation . It cites you before the tribunall of your owne consciences , and making evident proofe that your Lord and Master , whose Lord and Master , whose stewards you are , hath commanded you to be plentifull in those kinde of expences , doth as an advocate , demand and request of the judge of that court , ( even the conscience of every one of you ) to make and register a firme order and decree ( if it will shew it selfe a just and righteous judge ) that from henceforth you shall be large and abundant and forward and ready to this good work so often as occasion shall offer it selfe , yea that you shall studiously seeke after all occasions to do it as often as may be . No man can be saved without good workes , more then without faith , because that faith is not lively which produceth not good workes , and chiefely those good workes that do specially pertaine to every mans state of life , as this doth to the state of wealthy Christians . He that resolveth not to obey God in doing every good thing required at his hand , is no more upright , then hee that resolveth not to obey , in leaving every wicked thing prohibited . Many thinke themselves sound , if they purpose to cast off every knowe evill deed , though they settle not in themselves , a like firme determination to performe every knowe duty . But herein they beguile themselves . He casts not from him all his transgressions , nor hath respect to all Gods commandements , that casts not from him faults of omission , and endeavoureth not to put in practise affirmative precepts . Gods authority must be no lesse submitted unto , when hee requireth a thing , then when he prohibiteth , when he saith this doe , then when hee saith , this doe not . So hollownesse appeares as much , in not doing the one , as in doing the other . Yea carelesnes & unwillingnesse to know good duties argues guile of heart , as well as carelesnesse or unwillingnes to doe what wee have knowne . That you may therfore approve the sincerity of your soules in the working of mercy & bounty , as well as other vertues , I have here declared unto you the necessity therof ; And so beseeching you to reade what followeth , with a will to be convinced and to practise , & beseeching the Lord , to teach and perswade your soules , in this matter , I commend you to his favourable guidance , April 27. 1637. and shall rest ever

Studious of your spirituall wellfare . WILLIAM WHATELY .
To the mercifull Christians inhabiting in or about Banbury .

ALmes in Greek comes from a word that signifieth to pitty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Latine Eleemosyna French Aulmosne . English Almes ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misereer . because all our almes should proceed from a mercifull and pittifull heart , in the Hebrew * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Syriack tongue it is called righteousnesse , as if it were by right due to the poore . Pro. 3.27 . Withhold not they good from the owners thereof , so the orginall runs . Pro. 11.18 . To him that soweth righteousnesse , shall be a sure reward . Therefore hath the Author of this ensuing Treatise by demonstrative arguments prooved the necessity of this duty , and fully answered the sophismes and seeming objections which the wrangling wit of man will be ready to invent and urge against its performance . Hee hath laid downe likewise certaine rules to direct men how rightly to give , prescribed meanes to inable them , and added motives also to quicken them to this laudable worke . And as hee most frequently and earnestly presseth this duty upon the consciences of his hearers , so he shewes himselfe to them in this ( as in all things , ) a patterne of good works , Tit. 2.7 . His holy life is a true counterpane of his doctrine , he hath a purse for the poore as he adviseth others to have , and giveth the tenth as he exhorts others to give . Well knowing , that it is the duty of a Minister that would bee found faithfull both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.15 . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.14 . to teach and to tread the way to Heaven . Phil. 4.9 . Those things ( saith the Apostle ) which yee have both learned and received , and heard and seene in me , doe . More might I say without either falsehood or flattery , but this will bee thought too much by him who thinkes so meaneby of himselfe , that this very Worke was almost extorted from him with importunate solicitations . The poore hee pleadeth for , are not such as are strong and able to labour for their living , but such as are weake , impotent , Esay 5 d. 7 ●●at . 26. 〈◊〉 5 , 36. and unable to take paines , and there are three degrees of such needie persons . 1. Some are utterly destitute of all the meanes of preservation of life , these we are bound ( saith a Learned Divine ) to relieve out of things necessary to our state , since the life of our neighbour is more to be esteemed then our outward state . Others are in great need having but little to maintaine themselves or theirs , we are bound to relieve these out of those things which are necessary to the decency of our state . A third sort have something , Occurere est succurrere . but yet not that which is sufficient or competent , wee are bound to relieve them out of those things which are superfluous to the decency of our state . For order of relieving , coeteris paribus , other things being equall , wee must relieve such as are in greater necessity . Secondly , n the like necessity those are to be preferred to which we owe most love , as those that are neare to us in blood before those that are farther of , Mat. 15.5 , 6. the poore of our owne familie , Deut 15.7 towne and countrey before strangers , 1 Tim. 5.8 . the houshold of faith before the ungodly , Gal. 6.10 . This scattering Prov. 11.24 . is increasing , this is no spending but a lending , Pro. 19.17 . no laying out , but a laying up . Luke 12.33 . It is a blessed thing thus to give , Plus pauper tibi cansert quam á te accipit . Ambr. Acts 20.35 . the gift will prove more beneficiall to the giver then to the receiver , if thou givest a penny , the poore man gives thee a good prayer and blesseth thee in the name of God , of which Iob made great reckoning , Iob 20.13 . & 31.20 . Pro. 22.9 And for this thing God will blesse thee in all thy workes , and in that thou putst thine hand unto , Deut. 15.10 . and blesse thy posterity , Psal. 37.26 . Act. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 11.25 . Eccles. 11 1. Mat. 5.7 . Heb. 13.16 . 2 Cor. 9.6 . Our charitable actions ascend up to bee a memoriall before God , or a standing monument and remembrance , as the word signifieth , wee shall heare of them at the resurrection , Luke 14.14 . God hath made many ample sweete and precious promises to the mercifull , to reward them abundantly , Pro. 11.25 . Mat. 10.41 , 42. Luke 6.38 . Heb. 6.10 . He hath promised Temporall blessings they shall not lacke , Prov. 28.27 . They shall have comfort in sicknesse , and bee delivered in time of trouble , Psal. 41.1 , 2 , 3. Spirituall , Breaking off of sinnes and pardon , Dan. 4.27 . Perpetuity of righteousnesse , Psal. 112.9 . Eternall , A certaine treasure in heaven , Luke 13.33 . Receiving into everlasting tabernacles , Luke 16.9 . Possession of eternall life , Mat. 25.34 . Oh let us therefore doe good , bee rich in good workes , ready to distribute , willing to communicate , 1 Tim. 6.17 . Beneficence to men is there expressed in the variety of foure Epithets , both to shew the vehement intention of Saint Pauls desire of good workes , and the important necessity of their performance , this if wee doe , Ver. 8. wee may lay hold on eternall life , as hee there addes , may bee as sure of it as if wee had it . Let us give then that which wee cannot keepe , that wee may gaine that which we cannot loose . Luke 16.9 Let us make to our selves friends of the Mammon of unrighteousnesse , that when wee faile , they may receive us into everlasting habitations .

Your true Christian friend , E. L.

Perlegi hunc tractatum in quo nihil reperio quó minús cum utilitate imprimatur .

THO: WEEKES . R. P. Episc. Lond. Cap. Domest.
THE POORE MANS ADVOCATE , OR A Treatise of Liberalitie to the needy . PROV. 28.27 .

He that giveth unto the poore shall not lacke , but he that hideth his eyes , shall have many a curse .

THis sentence is left in GODS Booke to quicken men unto a much neglected duty , for that end it delivers a promise and a threat ; shewing in the former , what good shall come to them that are carefull of the duty , in the latter what evill shall befall the promise note a duty standing in an action , that is , Giving , and the object of the action , to the poore . Every man knows what it is to give . as giving is strictly taken , viz. a bestowing of a thing upon another of my owne free will , which hee cannot challenge of right otherwise . Now this giving is a thing much in use , but not to the right object here named , which are the poore . Much is given away to the Rich and those that need it not , as it were the powring of water into the Sea , but into the empty vessell nothing is powred ; but the duty which God would commend , is that which hath for its object a poore needy distressed man , who is destitute of things necessary and knowes not by what meanes to relieve himself .

A poore man is one that wants things needfull for him . But you must conceive , that here is not meant a scant , backward , niggardly giving , but a constant , cheerefull , discreete , and upright giving , and this is the duty commended , now followes the reward , No want , hee shall bee secured from necessity and penury . God will take order that those men shall not be broght to penury themselves , which are so charitable and liberall , that they bee ready to supply the wants of others . This duty shall be rewarded with freedome from want , but you must consider that the Holy Ghost useth a figure here , where lesse is spoken and more is understood , for he meaneth he shall have abundance , God will increase his store , as it is said elsewhere , Pro. 11.15 . Hee that watereth shall bee watered also himselfe . You see first the promise , next the threat , in which note also the fault and the punishment .

The fault is , hiding the eyes , which intimateth a not giving , by the cause of it , not caring to take notice of the poore mans want and of ones duty to supply the same , but using fond shifts and excuses to withhold a mans selfe from the duty . He hides his eyes from doing a good worke that refuseth to know the necessity of it , and to take notice of the fit occasions to doe it , either not confessing that the thing generally considered is needfull , or when particular opportunities of doing it shall offer themselves , findeth out some shift or other to cause himselfe to beleeve , that then he need not doe it . This is the fault , omitting acts of mercifull bounty out of carelesnesse to know or acknowledge the occasion , yea wilfull ignorance and denying the same ? What is the punishment of it ? much of curses , as it is word for word , one that shall be plentifull in curses . A curse is a speech tending to pronounce or wish not any small but some great evill or mischiefe upon man , that is mans curse . But Gods curse is both a pronouncing of evill and that in wrath and indignation , to shew his detestation of the person , and also an executing of the evill pronounced upon the offender to his ruine and destruction . A curse noteth the denouncing & bringing upon a man some great evill as a forerunner of eternall destruction , and such as shall certainely bring that after it . So you have the meaning of the words .

Here are foure severall points which for brevity sake I will confirme and prove severally , and apply joyntly and all at once . The first point is ,

Giving to the poore is a necessary duty , I draw this point out of the Text in this manner , what is commended to men with a gracious pracious promise , and whose contrary is threatned with a curse , must bee a duty sure as all will yeeld ; now so is this worke of giving to the poore as you see with your eyes , wherefore it must be undeniably concluded a duty , that is , a thing not which we may doe if we will , and if wee will not wee may choose , but whereto our consciences are tied by the authority of God the sole Commander of the conscience , and which if wee omit , it shall be reputed a transgression . Now that it is a duty , you shall perceive by the many Texts of Scripture which doe most expressely require it . Deut. 15.9 . If thine eye bee evill against thy poore brother , and thou givest him nought , and it be sinne unto thee , and verse the 10. Then shalt surely give him , and thine heart shall not be grieved , when thou givest unto him , and verse the 11. Thou shalt open thine hand wide unto thy brother , to thy poore , and to thy needy in the land . Not giving is intitled a sinne , giving , and that without griefe , and that with a wide hand is injoyned , Eccles. 11.1 , 2. Cast thy bread upon the waters . Give a portion to seven and to eight , that is , to many still and still . Loe giving , and a constant giving to many is required . Luke 11.41 . our Saviour saith , Give almes of the things you have , and behold all things are cleane unto you , It is a duty that gives unto our selves the lawfull use of all Gods creatures if we impart them to the poore , for almes is a gift bestowed on a needy person , and 12.33 . Sell all that you have and give almes : if a man want money , yet if hee have money worth that hee may spare , he must sell and give , you see , and in some cases must sell much to bestow in almes , yea and in some cases all , as they did in the beginning of the Gospell . Act. 4 34 35. And Luke 3.11 . when the people ( meaning the common people ) came about Iohn Baptist , asking him what they should doe , you know what his answer was , Let him that hath two coates give to him that hath none , and hee that bath meate doe likewise , whereby you may conceive that this giving is not a duty confined unto men of wealth that have great abundance and a large overplus of things , but it lies on the consciences of those that bee themselves but meane , if they meete with those that are meaner then themselves , in case they have any thing to spare , and another bee utterly destitute . And you know well what Saint Paul saith , 2 Cor. 8.7 See that you abound in this grace also .

I have alledged store enough of proofes , you shall heare reason also .

This is such a duty as every man that is poore doth desire and crave of another , and hopeth and wisheth another should performe to him , and cannot but blame him as hard-hearted and unmercifull , that refuseth to performe it , as all that are poore and necessitous will readily affirme , and those that are in wealth cannot but acknowledge if they will consult with their owne hearts , for aske thy selfe if God should take away thy goods before night and leave thee nothing at all , or very little , wouldest thou not thinke it a duty of some good person or other to furnish thee with things needfull ; He must tell a ranke manifest lie to his owne heart that will returne any other then an affirmative answer to this question : Therefore it is a manifest duty necessarily arising from that great & plaine maxime . Doe as you would be done to .

It is a duty because it tends to the refreshing of our Brethrens bowels and supplying their wants , and keeping them from undergoing much hardnesse , yea and from perishing , and so deserveth to be called a good deed , a good worke , as being truly beneficiall and comfortable to them to whom we ought to wish and doe well . For it pleaseth God to provide so in ordering the world , that some shall have need and others shall have abundance , that He may try the dispositions of the latter by the former . Ioh. 12.8 . The poore yee shall have alwaies with you , and seeing the poore cannot be succoured but by giving to them , and that succoured they must bee , seeing God doth owne them for his children and servants as well as the rich , therefore it must be a duty to give unto them .

Thirdly , this opening hearts and hands to the needy doth abound , saith Saint Paul , by many thankesgivings unto God , 2 Cor. 9.12 , 13. whilest by the experience of this ministration they praise God for your professed subjection to the Gospell of Christ , and your liberall contribution towards them ; this good worke is such as maketh heaven resound with thankes and praises . If the tongues of any Receivers be silent through unthankfullnesse , yet their very loynes doe blesse God in their kind , but those that are not quite destitute of grace will open their mouthes to blesse God the giver of all , when they finde others to open their hands and give them that which helpeth to comfort and cheere them . How can we be so carelesse of Gods honour , as not to know our selves bound to do that , that maketh for his honour so much as this good worke doth , that is so fruitfull of thankes unto him .

The fourth reason ( which I shall presse most upon you ) is this . That is undoubtedly a duty which must justifie the truth of our Religion , or else condemne us as hollow-hearted and guilefull and swayed by hypocrisie , for it behoveth every man to have firme and evident proofes of his being a true and not a false Christian , seeing upon that point , doth all his comfort in death and after death , and his hopes of remission of sinnes and eternall happinesse depend ; for not every one that appeareth to others and beleeves himselfe to bee a true Christian shall inherit eternall life , but hee that is so indeed and truth . Now bounty to the poore is a reciprocall note of soundnesse in Religion , and convertible , so that whosoever professeth Religion and is mercifull to the poore , He is such an one indeed as in appearance hee seemeth , but contrarily , whosoever professeth Religion and is hard , miserable , niggardly , and cannot finde in his heart to give to the poore according to his meanes , that man looke he never so faire to the worlds eye and to his owne , pray he never so often , heare he never so many Sermons , fast he never so frequently , frequent he the Sacrament never so constantly , reade he the Scriptures never so daily , be he never so earnest a condemner of other mens faults , and publike abuses and disorders , and let him in all other things that make the greatest shew of Religion be never so abundant , I say the man that giveth not to the poore , ( all these things notwithstanding ) is but an hypocrite , a dissembler , a false hearted man , one in whose services the Lord taketh no delight , and whose devotions he will not regard : which I shall prove to you by cleare and manifest Texts of Scripture , and effectuall reasons taken out of the Scripture and grounded on it . Looke in Isay 58.7 . Is not this the fast that I have chosen to deale thy bread to the hungry , to bring the poore that are cast out to thy house , and when thou seest the naked that thou cover him , and that thou hide not thy selfe from thine owne flesh . The Lords intention is not to confound the duties of the two tables , but this hee meaneth , that that is true fasting which makes a man truly mercifull and bountifull to his afflicted brethren . You loose your labour in fasting if by your fasting you bee not enabled to bountifullnesse towards the poore . So Saint Iames saith . 1. last . True Religion and undefiled before God the Father , is this , to visit the fatherlesse and widdow in their distresse , and to keepe ones selfe . &c. Here also the Holy Ghost meaneth that that habit or vertue of Religion or worshipping God is in it selfe sincere and upright , and to God acceptable , and in his esteeme spotlesse and without blemish which produceth such mercifullnesse in the performer , that it makes him voluntarily and of his owne accord helpfull to the distressed Saints . Looke into the story of the rich man , Luke 18.18 . & 24. He was desirous to inherit eternall life , He came to Christ to learne the way to life , he knew the commandements . He had diligently kept them in respect of outward carriage even from his youth , being such a one as Paul in his Pharisaisme , in respect of the Law unrebukeable , yet lacked hee one things , as our Saviour tels him , that is , to sell all and give to the poore and follow Christ , and because hee went away sorrowfull and would not buy heaven at that rate , our Saviour saith , it is as possible for a Camell to goe through the eye of a needle as for a rich man ( He must needs meane such a rich man as this was that would not sell all and give to the poore at Christs speciall command ) to enter into Heaven . Now Brethren he that will not at Christs ordinary commandement give away a little , would not at his speciall commandement sell all and give it away , therefore he cannot get into heaven , and therefore if he professe Religion he doth but dally with it and play the hypocrite too in professing it . Yet another proofe , Mat. 25.41 . to the end . Those that called Christ Lord and so made a shew of Christian Religion are in this name bidden to take their portion with the divell and his angels in those eternall prepared flames , for that they had not ministred to Christ in his necessities , not meaning it of his personall necessities which they never lived to see , but of his necessities in his members , and those whom hee will cast from him at the last day were undoubtedly but hypocrites if they professed Religion , and so shall they bee then intertained that are not liberall to the poore , wherefore they be but dissemblers how godly soever they seeme . Jam. 2.13 . Iudgement without mercy shall bee to the mercilesse . and hee to whom unmercifull judgement belongeth , is but an hypocrite . Pro. 21.13 He that turneth away his eare from the cry of the poore hee shall cry and not be heard , and hee that shall not have his cry heard , is but an hypocrite , and Saint Iohn saith , let us love in deed and truth , shewing it by not shutting our bowels of compassion against our needy brethren when we have this worlds goods , and then saith , hereby know wee that we are of the truth and shall assure our hearts before him . 1 Iohn 3.17 , 18 , 19. Whosoever professeth to beleeve in Christ and hath an open heart and hand to his penurious Brother , and shewes himselfe to love by his deeds of mercy , may by this know that hee is of the truth , that is , a true beleever . He that hath no true charity , no true faith , no true obedience , no true wisedome , seeme hee never so religious is yet destitute of the power of Religion , because these graces cannot be separated from true devotion to God , and the right worshipping of Him , must needs beget and increase the same ; Now there is no faith without workes of mercy , Iam. 2.14 For what will it availe to say I have faith and have no workes ( hee meaneth specially of these workes of mercy though not onely ) will that faith save . There is no love without workes of mercy and bounty to the poore , For hee that hath this worlds goods and seeth his brother have need , 1 Ioh. 3.17 . and shuts up his bowels of compassion against him , how dwelleth the love of God in him ? There is no true obedience without works of mercy , for obedience is a walking in all the waies of God and doing all that he requireth , of which this giving to the poore is one as plainely required as any other , and more often then very many other . There is no true wisdome without these workes of mercy , for the wisedome that comes from above is pure , and full of mercy and of good fruits . So now it is more then undeniable , that all shewes of piety are counterfeit where giving to the poore is wanting as a companion of them . And yet one more reason shall confirme it and I have done with this point .

Whosoever seemeth religious and is under the power of covetousnesse is surely but a dissembler , for it is a thorny ground that is choked with the deceifullnesse of the riches of this world . Now hee that giveth not to the poore is possessed and overcome of covetousnesse , because the love of money keeps him from following the directions of Gods word in the using of it , and so he loveth money more then God , more then his poore brother , more then the rewards of God , and more then heaven it selfe , and therefore hee is but thorny ground , an arrant hypocrite , and so will Christ account him and censure him at last . Wherefore my Brethren , you cannot but acknowledge the necessity of this good work , without it all your religion is in vaine , as you have heard it proved undeniably . So have I done with the first point , the next is ,

Bounty is the best meanes of proventing povertie , I say to the poore , this particular kinde of bounty is the certainest way to escape penurie , nothing can more effectually deliver a man from need then to be liberall to them that are in need . In due order and manner I shall strive to make this Paradoxe good , for nothing seemes to the miser more absurd then this , that his giving away his goods will cause him to lacke nothing . But looke what our Saviour saith , Luke 12.33 . where commanding to sell and give almes , hee bids make bagges that waxes not old , If any thing will secure from need it is to have full bagges safely laid up , and you see that this almes-giving is providing a man full bags , for it were in vaine to bid make bags , if his meaning were not that they shal be filled , He that soweth liberally shall reape liberally . 1 Cor. 9.6 Doe you not see that giving is nothing else but sowing ! and there is never an husbandman amongst you but knowes that sowing is the way to be rich , and to keepe away necessity . He that hath much and good land to sow , and seed to sow it , and doth sow it , he , if any man , hopeth to escape wants ; if therefore Saint Paul may be beleeved , giving liberally will make a man rich , Eecles. 11.2 . therefore Salomon having bidden give to seven and to eight , adds the reason , for thou knowest not what evill shall bee on the earth , as if he had said , that this is the best way to be secured against all hard chances that may befall , There is that scattereth and yet increaseth . Prov. 11.24 , 25. Loe this scattering brings no losse but gaine , to the scatterer , the liberall soule shall be made fat , and he that watereth shall be watered againe . By being watered and made fat , is meant being stored with good things , and to have store , is the best prevention of want . Let us shew you reasons too , why this must needs be so .

First , This is to bee a good Steward . we all confesse that God is the Great Lord and Master of this Family of Heaven and Earth , and that riches do not come to men either by fortune or chance , or by their owne industry , or the love of their friends , or any like secondary meanes as the highest cause , but all is from the dispensation and appointment of God , who is the Ruler of all things , making rich and making poore , and setting up one and pulling downe another . Wherefore all men bee but his servants and stewards to whom hee pleaseth to commit more or lesse as himselfe sees fit ; and hence it followes , that it must needs availe much to the continuation and increase of any mans wealth , that he be found a good Steward of the things committed to him by his Master , for whom will a man rather intrust with his estate , then those whom long experience hath approved to bee faithfull . Now to communicate our substance to the poore with a large and inlarged heart and hand , this is to doe the office of a good and faithfull Steward , as Saint Peter teacheth in so many words , 1 Pet. 4.9 , 10. Vse Hospitality one to another , that is one act of bounty to be practised , specially towards the poore , and then hee adds this reason , as every man hath received the gift , so minister the same one unto another as good Stewards of the manifold graces of God . Doe you not perceive that the due discharge of our Stewardship stands in ministring unto another the gifts that God hath given us , wherefore he in whom the Lord doth find this fidelity shal never be put out of his office , but rather the Lord wil deale with him as in the Parable , the King did with his good & faithfull servant , to whom , hee gave this praise saying , Well done , & added this reward , thou hast been faithfull in little , be ruler over much . Faithfullnes in using what we have , you see to be the best meanes of being intrusted with more , & consequently of being freed from wants . Now liberall distribution to the poore is a being faithfull in what we have , this therfore if any thing will cause the Lord to give us more and more , and never to waxe weary of giving to us , if we will give unto others for his sake and according to his commandement .

Secondly , Pro. 10.22 . Salomon hath told us , It procures Gods blessing which makes rich that the blessing of God maketh rich and addeth no sorrow therewith , that is , gives a comfortable and delightfull increase of our estate even such as is worth having and is truly beneficiall , for to have a great estate as a great burden upon our shoulders , and to bee but a horse to carrie a great loade of gold and silver through the world , this is not to be a master but a slave of riches , now such comfortable wealth doth not spring from mans wit or paines , but from the blessing of God , if you give credit to Salomon , for if he vouchsafe not his blessing , as the Watchman watcheth and the builder buildeth in vaine , so doth the Husbandman plow and the merchant traffique and the labourer labour in vaine , either no increase will come or none but a vexing and cumbersome increase , now the Lord hath expressely promised his blessing unto those that will open their hands to their poore brethren , saying in the fore-alledged place of Deut. 15.10 . Because that for this thing the Lord will blesse thee in all thy workes and in all that thou puttest thine hand unto . Doe you not all seeme covetous of Gods blessing , doe you not beg it for your selves and for your children and friends , hereby making a shew as if you counted it the most desirable of all things , the most assured cause of all prosperity , if you be any other then hypocrites in begging Gods blessing , you must doe that for which hee saith hee will blesse you , and in what , in all your works and affaires , yea and all you put your hands unto . Certainely God will never bee found a promise-breaker , what hee saith with his hand , as Salomon professeth in his prayer , that his own experience had taught him . So we conclude our reason evidently and ungainesayably , unlesse a man will deny Gods power and truth , the efficacy of his blessing , what will surely procure Gods blessing upon a mans affaires and estate , that will save him from wants , so will giving to the poore doe , seeing hee hath bound it by promise to the liberall giver to the needy , therefore this is the best way to be freed from wants .

A third reason I will add , It is a lending to God . Pro. 19.17 to lend unto Almighty God will surely procure abundance , for hee will never prove bankerupt , he will never borrow without a purpose and resolution to repay , and without actuall repayment , and that in the fittest time and manner . The necessity of many great personages causeth that they are driven to borrow and cannot make satisfaction back againe in due time . The covetousnesse of others causeth that though they have much lying by them , yet they cannot bring their hearts to part with any portion to pay their debts , as we see in experience , so that the summes that are owing from such will never secure a man from want , but must be reckoned amongst the number almost of desperate debts . But I hope no heart amongst you will intertaine so base and wretched a conceit of Almighty God , wherefore to have him in our debt is a sure meanes of having enough to preserve us from need . Now you know the place well enough where he hath given his bill to you for the repayment of what you give to the poore , saying , Prov. 19.17 . He that giveth to the poore lendeth to the Lord , and that which he hath given he will pay him againe . Loe brethren , the bill of Gods hand as I may call it , in which he hath both acknowledged the debt and promised payment . Be it knowne unto all men by this present promise , that I the Lord God of Heaven and Earth , doe owe and acknowledge my selfe to be indebted to every mercifull liberall man , all those summes of money which he hath bestowed , or shall bestow in relieving the distressed , to bee payed backe unto him whensoever he shall demand it ; for a bond or bill that names no day , binds to payment at demand , and to this payment well and truly to be payed , I binde my selfe firmely by this present promise , sent , sealed , and delivered by Salomon my knowne Secretary or Scribe . Brethren unlesse you will proclaime the Lord an insufficient or a dishonest debter or paymaster , you see that giving to the poore is the best way of saving your selves from wants , for loe the Lords bill for your security , you shall have it againe every farthing token as you use to speake , and that farre surer then checker , which yet the proverbe hath chronicled for greatest assurance .

Let me add a fourth reason , It will cause prayers , and God will heare crying against , therefore for Exod. 22.27 . that you may beleeve a point to naturall reason so unbeleeveable , what will cause many prayers and supplications to God for you , that must sure cause Him to give you all good things in abundance , and so deliver you from penurie and necessity , you will yeeld this to be a truth , if you account prayers worth any thing , as Saint Paul certainely did , and for this cause so often required them , saying , Brethren pray for us , and againe , I beseech you in the name of our Lord Iesus Christ , and for the love of the Spirit , that you strive in prayer to God for me . The prayers made to God by his servants upon due ground and warrant cannot bee in vaine , if God have not in vaine taken to himselfe the name of a God that heareth prayers , now you know the poore will surely pay backe to you their prayers to God for you , 2 Cor. 9.14 . or if any should bee so unthankfull as not to doe it , yet the houshold of God will , to whom you ought most to abound in bountie .

The Lord saith , that a poore man wronged will cry and God will heare his cry for he is mercifull , Exod. 22.23 . and will it not follow on the contrary , a poore man refreshed will pray to God for you , and God will heare him , because he is mercifull . If his mercy will moove him to punish the oppressor of the poore , the said mercy must needs moove him to reward the succourer . And if he be carnall that God will not heare his prayers for himselfe , yet his prayer for his benefactor he will heare , as well as his cryes against his wrong-doer . Wherefore this giving is an undoubted course to procure all abundance of all good things , and to chase away wants and necessity . I know not how a point should bee accounted proved and confirmed , sufficiently , if you will not count this point so , and beleeve it accordingly . I come to the third point , Hiding ones eyes , that is , hindering himselfe from knowing or resolving to doe this duty by putting any shifts and pretences before his mind , this is to hide the eyes . I conceive , and I think none of you will object against the so interpreting the phrase . The point is

It is a sinne to hinder ones selfe from knowing and resolving to doe his duty with idle shifts and pretences , with excuses and allegations of this or that . There is a double ignorance of a duty , one of a duty in generall considered as a duty univerfally , as not to know it is a duty to pray , to releeve the poore , which is a kinde of denying the proposition of a Syllogisme , that the understanding must make . There is an ignorance of a duty in particular , to wit , that this worke now at this time , with these circumstances , is a duty , and this is a denying of the assumption , and each of them will hinder the conclusion of the conscience , therefore one must doe this . Now to make ones selfe ignorant of a duty either of these waies by seeming reasons and objections is a sinne , and the not doing of a duty which wee have made our selves so ignorant of , will make us subject to curses you see , as well as if a man plainely refuse to doe it without any such pretences , for hee that hideth his eyes shall have store of curses . This is that which the Scripture calleth winking with ones eyes , Mat. 13.15 . and detaining the truth in unrighteousnesse . Rom. 1.18 .

This is that Saint Peter calleth a not knowing willingly , 2 Pet. 5.3 . as the men of the old world knew nothing of Noahs going into the Arke , which had beene taught to them sixscore yeares together , because with carnall objections they had blinded themselves . This is a kinde of refusing to know judgement . That this is a great fault , I shall proove to you by two reasons .

First , it is a meere fruit of hypocrisie , that is , of that vice by which a man desireth to seeme good and not to be so ; for because hee would not seeme to offend , hee invents devices and shifts : if the answer should be downe-right , I know it is a duty , but I will not doe it , Such a flat opposition to conscience will make a man to be condemned of himselfe , but because hee would maintaine in himselfe an opinion of himselfe that he is good , and yet is not willing to be good in truth ( and shew it by doing the thing commanded , though his corruption stand never so averse to it ) therefore he seekes about for reasons to hide his eyes , to make him believe it is no duty , that hee may at once both serve sinne , and not be knowne to himselfe to serve it . As did the proud men to whom God sent Ieremie with a commandement that they should not goe downe into AEgypt but tarry in the land , Jer. 43.2 , 3 they would not seeme so rebellious as to say , though God bid us tarry here yet we will not , but they hid their eyes by making themselves beleeve that Ieremy was inticed by Baruch to prophesie this against them , that hee might deliver them into the hands of the Babylonians .

Open rebellion faith , I will not doe it though it be a duty , hypocrisie will deale more finely , and say I would doe it if it were a duty , but it is not , though it have none but frivolous allegations to disprove it : hence commeth this hiding of the eye , therefore it is a great offence .

This hiding of the eyes causeth the Lord at last to make men blinde , even to strike them with a spirit of blindnesse , that they shall bee so hood-winked & muffled as the lightest and brightest truth that is , shall never sinke into their mindes , and so they will be hardned in sinne against all reproofes and exhonation and admonitions , that nothing will worke them to amendment , and so by utter impenitencie and hardnesse they tumble themselves headlong to the pit of perdition , as you see in the Prophet Isay , God saith , Make the eyes of this people blind and their heart fat , that is , as much as if hee had said , all thy labour with them shall profit nothing , they shall grow harder and harder , blinder and blinder , the more they be taught and instructed . Why ? What is the reason that God will sell them over to their owne hardnesse and blindnesse ? That place alledged also , Mat. 13.14 , 15. leads us to the reason , Their eyes have they closed , least at any time they should see and convert and bee healed . A refusing to know by closing ones eyes against light with fond excuses , that is the true sinne which God punisheth even with giving them up to utter impenitencie and blindnesse , so this that is a fruit of guile and procurer of utter hardnesse is a fearefull sinne . Now of the last point . He shall have curses enough .

The omitting of good duties will bring many curses , sinnes of omission bring men under the curse , as Christ doth declare in bidding men depart from him cursed , because they had not visited him , and the Law that saith , Cursed is he that doth not establish the Law , and the omitter of an injoyned duty doth not establish the Law , therefore he is cursed .

There is a double reason of the point according as there is a double curse , A wrong to God & man . They wrong God and man too , and therefore God and man both curse him that is guilty : Hee that refuseth to doe that which God enjoyneth him to performe to any man for his benefit , is injurious to God that commands the doing of that good , and to man that should enjoy the benefit of it . The Steward which is wished by his Master to give so much to such a Servant , and keepeth it himselfe , is a theefe both to his Master , and also to the person whom he hath defrauded of his Masters allowance ; Hence it is , that men in anger many times will ( though they should not ) wreake themselves upon them with curses and imprecations , and God alwaies will punish their unfaithfullnesse to him-ward with execution of the curses denounced against them . Thus have I made good these severall points .

I will doe the best I am able to make them Usefull to you , and that in way of reproofe , instruction , and comfort .

First , for reproofe , Uses . 1 For Reproofe . I beseech you brethren be willing to receive reproofe , for the reproofes of wisdome are wholesome reproofes , and tend to life , & give me leave , yea give your own consciences leave , to reprehend and chide you throughly , for your great back wardnes & unwillingnes to this work , whereto the God of Heaven hath made so plaine and mercifull a promise , and for your frequent falling into that sinne , against which you reade and heare so fearefull and hideous , and grievous a threat of many curses . What a naughtinesse is it in a man ! that hath the will of God evidently revealed unto him in the Scriptures , and that is not ignorant of those Texts that command duty and forbid sinne , yet to fall still into the sinne forbidden , and still to be found carelesse of the duties required , yea so to fall into the faults and fore-slacke the duties , that hee scarse ever taketh notice of his offending either waies , to find fault with himselfe for it , or to acknowledge his evill carriage therein . Whence can this contrariety of our lives to the sacred Scriptures arise , but from not beleeving the Scriptures , that is , our making God the author of them a Lier . Beloved in our Lord , come and lay your lives to this Text , here God you see hath undertaken to save from want all those that by the exercise of bounty have beene carefull to supply the wants of the poore . Say then , how comes it to passe that you have beene so backward to those costs , so negligent of this service , so unwilling to lay out your money to this good worke . Whence is it I say that you stand so averse to this service ? you may ascribe it to other causes , if you lust to deceive your selves with your vaine reasonings , and be not willing to see your owne badnesse , but the true cause and that that doth indeed render you so slacke to such expences is nothing but that cursed bitter root of unbeleefe . You give no sound credit to the promises of God in his Word made to the bountifull , nor to the threats denounced against those that hide their eyes ; I say you doe not throughly and in your hearts assent to them . It is a most easie thing to brag of faith and to affirme with our mouthes , that wee beleeve the Scriptures , but to beleeve them indeed is not easie , and this is the cleerest distinction betweene a sound faith and a bare boasting and bragging of faith , the one is effectuall and worketh by obedience , and the other is powerlesse and cannot sway the heart to obey . You are therefore now to take notice of your unbeleefe , to ascribe your niggardlinesse to that , and abhorre that evill roote that bringeth forth such bad fruit that growes on that roote , and to abhorre your selves that you have not yet so farre prevailed with your own hearts as to make you beleeve the holy Scriptures seriously and throughly . For let us a little reason with you about this matter , doe you not find a great difference betwixt your disposition to other costs and those of giving to the poore ! you are ready to the other , to this marvellous backward ; in the other you are free , in this sparing ; in the other you are constant , in this seldome ; the other you part with as if you saw some reason for them , these you part with as if there were no cause at all that you should part with them . This could not be if you did throughly beleeve this present Text of Scripture , other costs you extenuate both before and after the bestowing , pish , t is but a matter of six pence , let it go , these you aggravate and make great , why , I pay six pence by the weeke or a shilling , and for pounds , your bounty ( of the most ) is never wonted to such high summes . To workes of kindnesse some are pretty forward , to superfluous expences about their bodies , houses , and children , to trimme and set them forth , very forward : to workes of riot and luxurie many be over forward , but to workes of pittie and to bestowing on the poore , oh how quite contrarily affected . I pray where hath God promised to preserve you from need if you lay out your money in rich and faire clothes , in plenteous banquets , in visitings , in feasting , in curtesies or the like , no where that I can remember . But if you lay out for mercy to the needie , loe here and in many places besides , you have a promise that you shall not want , did you beleeve this and those promises , by how much such giving is more acceptable to God , and should bee more profitable to your selves , by so much you would be more forward and plentifull therein ; oh therefore see , confesse , bewaile this niggardly disposition with the very fountaine of it , infidelity , not beleeving that the Scriptures be from God and so most undoubtedly true , and shall most certainely bee fullfilled in every promise and every threat .

Furthermore consider , how glad you are to fight against wants by such meanes as naturall reason doth prescribe , and what paines you take to keepe out penurie . The worldly waies of not being pinched with penurie are carefully followed . What makes the ventrous Merchant to live within a few inches of death upon the floating waves , and to commit himselfe to the danger of Pyrates , shipwracke , diseases , and to undergoe the trouble of being imprisoned in his ship for many moneths together , and the labour of a tedious journey ! why , this is the meanes to save him from want and to make his state plentifull . Why doth the Tradesman lay out his stocke , frequent markets and faires , toile and take paines in getting together commodities and selling them againe ? why , else he could not maintaine his charge , nor hold up his credit , nor escape want . What makes every man so thriftie , so painefull , so carefull of his estate , he might sure spend all else and come to want . Loe when reason prescribes to prevent wants , you doe not stand on points of hazard , labour , or anything . Surely if you gave credit to Gods promise as well as to the counsell of naturall reason , you would try his way as well as the waies of the world . It is undeniable , every man would save himselfe and his from need , and if you were perswaded , that giving to the poore would doe it , you would as certainely , willingly , and abundantly give , as you are carefull to save and get , and use all good husbandry in al other things . And a little more to aggravate this great fault of niggardlinesse in giving to the poore ; Let us suppose that some mighty and rich Monarch should send his Sonne or Servant unto you , requiring you to furnish him with things necessary for such an occasion , and withall promise of his honour , that you should never want any thing , if hee found you for his sake liberall to such persons , would not you bee at much cost for them , would you not even straine your selves to the utmost for them . Loe now beloved , a King might winne you to lay out halfe your estate , yea all and more then all , even so as to run farre in debt , if he would say to you , thou shalt never lack if thou wilt do this kindnesse for me . But the promise that God hath here made , workes upon you no more then if you had never heard a word of it , and yet it is one of the sentences that is to bee read , and I thinke is read often in your eares . Surely I conclude against you , whatsoever your tongues say , yet your hearts doe not verily beleeve the Scriptures , and therefore the Word you heare profits not , because it is not mixed with faith in you that heare it . Will you not finde out your infidelity to condemne it in your selves by improoving your unwillingnesse to give to the poore as a just proofe of it ! if you doe not observe the roote upon which sinnes doe grow , you shall never mend them because you shall never see their hatefullnesse and dangerousnes , but if you informe your selves aright of the close and secret vices which produce neglects of good duties in you , those omissions would so much humble you as to procure a reformation .

I have reproved you enough , Use 2. Of Exhortation . I proceed to exhort and provoke you to this duty and to deterre you from this sin . Here is a duty giving to the poore , here is a sinne hiding the eyes , what say you ? will you performe this duty hereafter ? will you take heede of this sinne ? It is certaine , that hearing without resolution to obey is meere hypocrisie , and a loath some abuse of Gods ordinance ; you stand all here before the Lord as if you were his people and would obey him . Now shew your selves to bee either true or false , true by consenting to the Word and setling your hearts in a purpose of obeying , or false by the contrary . Make this conclusion with your selves , hath the living God my Master not alone enjoyned me to give unto the poore , but also undertaken to provide for me and mine , that no want shall befall us , if for his sake we will put upon us a liberall resolution , and hath hee made me know that store of curses shall pursue me if I fore-slacke this duty upon any pretexts or excuses ; well then , I doe even covenant with my selfe through his helpe to be more abundant in this duty , then ever I have beene . Lord thy commandement should binde me though no promise were annexed , out of a mind willing to subject it selfe to thee , I should performe that which thou requirest though thou didst not threaten . A good servant will addresse himselfe to his masters work upon a bare bidding , though his master threaten him not for negligence , but if his master be so urgent as to quicken him by promises and threats , because it is a proofe that his master is earnestly desirous to have that worke well looked unto , he will bee so much more carefull and diligent . Therefore now , I will no longer hide mine eyes , I will no more send my wits about to find out shifts & evasions , whereby I may winde my selfe out of the hands of mine owne conscience , but I will through Gods helpe , I will give liberally to the poore , and if I finde my heart backward , and my hand bound up with the cords of niggardlinesse , if I find a kinde of rising and grumbling against the duty , I will breake through that backwardnesse either by faire meanes or by foule , I will helpe my selfe by the remembrance and consideration of this promise , or threat , or both . I will demand of my selfe , and say what meanest thou to bee averse from a duty that shall be so profitable unto thy selfe , by giving to this man , thou shalt not advantage him so much as thy selfe , thou shalt a little supply his need for the present , but thou shalt save thy selfe from need for ever ; I , I my selfe shall be the gainer , I shall interest my selfe into that expresse and evident promise of God , which I heare , Hee that giveth shall not want . I shall assure my selfe upon the truth of the most faithfull God , not to be delivered over unto penurie . But contrarily , If I yeeld to mine own pinching humour , and stop mine eyes , and hold my hand , and doe not give when God calls for it in the necessities of his people , I shall hinder my selfe , endammage my estate more then tenne times so much money can hinder , for the losse of halfe or of all mine estate , were not so great a misery , as to lie open to curses , yea to many curses . O I will never save a few pence , shillings , or pounds , so foolishly I set by them to make my self obnoxious to a multitude of curses . Brethren I pray you stirre up your resolutions to this duty by the consideration of this threat and promise , if when you be in hearing , you would cause your selves to be perswaded , and set downe this conclusion . I see this is a duty , I see God hath promised abundant reward , I see he hath threatned heavie punishment , therefore J will resolve to obey , so obedient hearing would bring forth fruit , those resolutions would at length take place in your lives . Gods Spirit would incline you to obey if you would thus strive to incline your selves to obey . But when you heare with an evill and stiffe heart , and will not so much as labour to worke your wills to a firme purpose of practising , it cannot possibly fall out , that you should put a duty in practise after hearing , upon which you did not setledly resolve in hearing .

But that I may not exhort in vaine , I will speake in order of foure things . First , I will shew you Rules for the due performance of this worke . Secondly , I will prescribe you meanes that will inable you to it . Thirdly , I will take away such excuses as may else keepe you from it . Lastly , I will subjoyne motives that will induce you to it .

First , Rules for right giving . then you must have direction for the due and orderly performance of this work . Our bounty to the poore must be regular and orderly , for not all giving but a due and prudent giving pleaseth God , and procures this blessing , & not all refusing to give , but hiding the eyes , that is , refusing to give when one should give , doth procure this curse , therefore in the 112. Psalme where hee commends this duty very largely , he saith , A good man is mercifull and lendeth and ordereth his waies by Iudgement , that is , with prudence and discretion , now these directions about giving shew 1. Who must give . 2. To whom it must be given . 3. The gift to be given . 4. The manner of giving , which being declared , the duty of giving is plainely set out to us .

1. Who must give , To this I answer , all must give if occasion serve , but chiefly the wealthy . Not onely those that have abundance , but those also that have a small portion and are themselves none of the richest , must give to the poore , even to such as are poorer then themselves , and pressed with greater need , you shall see this answer consirmed in both parts . When the common people came to Iohn Baptist demanding what they should doe , his answer is recorded , Luke 3.11 . Hee that hath two coats lt him impart to him that hath none , and he that hath meate let him doe likewise , you perceive , that God doth not binde onely men that have great store of goods to communicate , but those also that themselves are but slenderly provided for , yet having something to spare are to impart that they can spare , unto such as are in greater need then themselves : he doth not say that he which hath but one coate , must leave himselfe naked and give it to him that had none before , but he that hath two , not alone he that hath 5. or 6. or halfe a score , but he that hath one more then his owne need requireth . I pray you that are men of meaner ranke , not to post of this worke from your selves to your more able neighbours , if you will beleeve Iohn Baptist , hee that hath a little must impart of that little to him that hath lesse , doth not the Apostle Paul give us a most worthy example in the Thessalonians , of whom he witnesseth , 2 Cor. 8.2 that their deepe bounty abounded to the riches of their liberality , though they were a very poore people , ( partly because they had suffered great persecutions for the Gospell , as Saint Paul witnesseth in his Epistle to them ) yet they made a shift to gather a great summe of money , to send unto the brethren at Iudea , which it may seeme did then suffer greater hardnesse then themselves by famine , here is a true praise to have a heart richer then a purse , and a farre larger quantity of mercy then moeny , so now lower persons must not exempt themselves , or suppose that God dispenceth with them from giving to the poore . But this worke especially belongeth to the wealthier son , who being as it were a full Cisterne , may best let goe the cocke of bounty to the releeving of the thirsty , therefore it is charged upon them in speciall , saying to the rich , 1 Tim. 6.17 . Give in charge that they be rich in good works , ready to distribute , apt to communicate . As seeing is the worke of the eye as an eye , going the work of the foot as a foot , so is giving even a plentifull and constant giving , the worke of a rich man as a rich man , and as a candle is of no worth if it give no light , nor salt if it have no savour , so neither a rich man farther then he hath bounty , it is the speciall service of his speciall place , so all must be givers , the rich most of all ; but now the second question must bee answered .

2. To whom must we give ?

The Text answers the question , to the poore . A poore man , is he that either wanteth necessities altogether , or hath them in scant measure , these be the principall objects of bounty . It is not unlawfull to give to a wealthy man , but mercifull giving , for which God will account himselfe as it were beholding , must seeke for its object a needy person , one that wants the necessaries which should make his life comfortable in a fit measure , I was hungry and you fed me , and Iob caused the loynes of the poore to blesse him , but you must be informed , that there are two sons of poore men , some upon whom idlenesse and slothfullnesse & a resolution not to work and take paines , doth bring poverty , according to that of Salomon , The idle person shall be clothed with ragges , and the sluggards poverty commeth as an armed man , now of these that is true which Saint Paul saith , Hee that walketh inordinately and will not worke , let him not eate . The sluggard that will not labour in sujmmer , Salomon saith , shall beg in winter and have nothing , you see that these men that be able to worke , and out of sluggishnesse will not , are exempted from the number of those to whom the Lord would have our hands open to give . To feed them is to sat vermine , as it were , to feed mice , rats , and polecats , yea it is to feed vice it selfe to whom they make themselves servants , this is a very ill imployment of mercy , indeed if sicknesse lie upon them or the like misery , that they cannot worke for the present , they must not be suffered to perish for want of helpe , bu else they must be compelled to cast off idlenesse by being put to it , either to starve or to earne something for their owne bellies , and therefore most wisely and equally do our lawes punish with a mulct those that doe releeve such vagrants , but some poore there be through Gods hand crossing them : weakenesse , sickenesse , blindnesse , lamenesse , and a great charge , want of worke , or the like things ( which no labour of theirs could prevent ) have made penurious and filled them with necessity , as it were with emptinesse , these be the proper objects of mercy and bounty , the fittest persons in the world to whom a gift may be given , as it is expressed in the Law , Deut. 15.7 . If there be among you a poore man within any of thy gates in thy land , thou shalt not harden thy heart , nor shut thine hand from thy poore brother , but shalt open thine hand wide unto him , so Levit. 25.35 . If thy brother be eaxen poore , and fallen into decay with thee , thou fhalt releeve him , but of poore men some bee such as shew forth holinesse , these chiefely must be releeved , for Saint Paul saith , Distributing to the necessities of the Saints , Rom. 12.13 . and Christ saith , Mat. 25 , 40. In that you have done it to any one of these , you have done it to me , yet so that wee must remember the commandement of Saint Paul , that wisheth to doe good to all , and he treateth particularly of doing this kinde of good . All whom God , not their idlenesse makes poore , must be releeved , but chiefely the godly poore , so you have two rules .

3. A third concernes the gift it selfe , in respect of the quantity and quality of it . First , for the quality of it , it must bee our owne , every man must sit under his owne vine and fig-tree , and therfore must give away no figs nor grapes but his owne , Iustice must be joyned with bounty , Iustice must gather together , and mercy must spread abroad , the Prophet bids , doe justice and love mercy , but to give away another mans goods is to commit theft , which no bestowing of the thing stollen can possibly excuse , he that hopeth to make amends for his wrongfull getting by bestowing , suppoe it were the whole ( much lesse some part of the whole ) is abhominable to God , for he goes about ( as I may say ) to bribe God , and to make him a partner in the spoyle , therefore Saint Paul wisheth a man not to steale but to worke with ones hands the thing that is good , that he may have to give to him that needeth , we must resolve to be rightly interessed into that which we communicate to others you see , for giving is transferring the givers right to the receiver of free will , now how is it possible that he should passe any right from himselfe to another which never had it in himselfe ! wherefore an unjust man makes himselfe utterly uncapable of giving almes , till hee have purged his goods , and separated that which was his owne from that that is not his own , by a due & just practise of the work of restitution . Now for quantity , Saint Paul determines it , saying that the same may be as a matter of bounty , 2 Cor. 9.5 and in the same Chapter , but this know , Ver. 6. that hee that soweth liberally shall reape liberally , and that it may be liberall it must be fitted to two things ; first , the necessity of the receiver , secondly , the ability of the giver , so the Lord commandeth in the law , as before , Thou shalt give him sufficient for his need in that he wanteth , and S. Paul saith , That your abundance may be a supply for their want , and their abundance for your want , that there may be an equality , and after , the ministration of this service supplieth the necessity of the Saints , Ver. 12. this is one thing that must limit the gift , the other is the ability of the giver , as Saint Peter saith , Let him that ministreth doe it as of the ability which God hath given , and the Disciples purposed as they were able to send reliefe to the brethren in Iudea , onely we must take heed that we do not streighten our selves in our owne conceits , and make our selves beleeve our ability is lesse then it is , this is to give sparingly , but we must follow the Thessalonians who were forward according to their ability , and rather beyond it ; though one man cannot supply the wants of all , yet each must open his hand so that all together may bring things to such an equality , that he that gathered little may have no lacke , as Saint Paul saith , yea if the time be hard , and great need lie upon the brethren , then we must practise our Lords advice , Luke 12.33 . and sell and give almes , as we reade that the beleevers did in the beginning of the Gospell at Ierusalem , Acts 2.45 . & 4.34 . who sold their possessions and laid the money at the Apostles feet , and distribution was made , as every one had need , and so it came to passe that none of them wanted . The praise of giving in this kinde is that it be a liberall gift , as S. Paul calleth it , with blessings and not sparingly , an abundant gift is with blessings , with blessings to God from the receiver , and blessings from God to the giver , therefore covetousnesse must not measure out the gift , but it must be riches of liberality . A more particular rule for the quantity of giving I cannot name , and if our hearts be upright this is sufficient , and the Lord in not appointing for every man a more particular quantity , doth but trie the naturallnesse of our love as Saint Paul speaketh .

Now for the manner of giving , it must be given cheerefully , freely , willingly , and of a ready minde , as Saint Paul tells us , 2 Cor. 9.7 That God loves a cheerefull giver , and saith , if there be first a willing mind a man is accepted , which have begun not to doe alone , 2 Cor. 8. 10 , 11 , 12. but to be forward or willing .

A forwardnesse , willingnesse and promptnesse of the minde is required by the Apostle , as waters come out of the fountaine , as light commeth from the Sunne , what good things are done out of an habit of vertue , must be and will be done gladly , the soule contents it selfe in them , and doth them with delight and alacrity , this willingnesse is a proofe that we count it no losse so to give but a gaine , that we doe it as a man that soweth Corne , which rejoyceth to have the opportunity of sowing , because he knoweth the end shall be advantage , the worke will recompence it selfe , then is it the naturallnesse of love , for what things operate according to their owne nature , they doe it freely , as a stone goes easily downeward , but upward it goes by force and compulsion , what is wrested out by importunity and earnestnesse , as a thing compelled can scarce be called a gift , and this is the first rule for the manner of giving .

2. The second is , you must give constantly , to seven and also to eight , as Salomon saith , even so often as the necessities of the Saints require , for the Apostle saith , distributing to the necessities of the Saints , he doth not say distribute but distributing , using the participle , which noteth a continued act of distribution , so saith Saint Paul of the Philippians , Phil , 4.16 You sent once and againe , to my necessity , a well head , or a spring runnes with a constant streame and will not bee drie , so should mercifull deeds flow from us , how else doe we abound in this grace ! he that gives but seldome , abounds not in giving , no more then hee that seldome prayes and heares , abounds in praying or hearing , 2 Cor. 9.11 . being inriched in all things to all bountie , which causeth through us thankes-giving to God , and that you having alwaies all-sufficiencie in all things , Ver. 8. may abound in every good worke , this abundance cannot be without a constant streame in giving . Saint Paul treateth chiefly of workes of mercy , when he bids us not to be weary of well-doing . We must not wax weary of giving no more then men doe of sowing , so long as seed time lasteth , so long will there be casting in seed , every day is our seeds time , ( blessed be God we have so long a seeds time ) our seeds time lasteth so long as life lasteth , we have good ground , so long as one poore man or woman liveth , that feares God at least , so long as we have the poore with us ( as we shall have alwaies ) so long we must be doing good unto them , if our mercy must imitate Gods , sure it must bee constant , for so is his to us-ward , indeed if wee give not constantly , we give not out of a true habit of mercy , for those acts that doe flow from habits will offer themselves upon every occasion , and so you have the second rule for manner of giving .

3. The last is , wee must give in an upright and sincere manner , that is to say , not induced to it by sinister and corrupt motives and ends , but by due and just motives and ends . For the truth and sincerity of every action , is taken from the inducement that leadeth unto it , and the end at which the agent aimeth in it , now the right and due motives to bounty , must be love to God , and man for Gods sake , as Saint Paul telleth us , that Charity is bountifull , as also obedience to Gods commandements , and faith in Gods promises , these are the three most solid and powerfull motives to every good worke , by which wee ought to bee swayed in the course of our lives , and so to this good work in particular , obedience , faith , love , for so the Apostle tells you , You know the grace of our Lord Iesus Christ , 2 Cor. 8.9 how that he being rich , was made poore for us that we , &c. and saith Iohn , 1 John 4.11 . if God so loved us , we ought also to love one another , 1 John 3.16 . and hereby perceive wee the love of God to us that he laid downe his life for us , therefore wee ought to lay downe our lives ( much more to give a part of our goods ) for the brethren . But there be certaine corrupt and evill motives and ends , ( for those two termes note but the same thing in different respects ) which we should carefully remove from us .

The first is vaine-glory , to be seene of men , for then our Lord tells us we have received our reward , this is hypocriticall , pharisaicall , guilefull , a man serves sinne in it , not God , nor man , though it may profit the receiver , the givers soule shall be no whit advantaged by it , these thoughts of gaining the praise and esteeme of men , are to be thrust out of our mindes , that they may not pollute our mercifull deeds .

Another end and motive there is worse then this , and that is a conceit of satisfying for sin , or deserving life eternall , this is to make our deeds stand in steed of Christs obedience , of his sufferings and righteousnesse , this is to offer strange incense to God , a thing deserving cutting off in the old law , this is to over-value our deeds , and under-value Gods Iustice and kingdome ; A suddaine oath or taunting terme or the like called veniall sinnes , were not such offences to the divine Majesty , if the giving of a groate or shilling to a poore man might propitiate for them , heaven were an easie purchase and too cheape a penny-worth , if a man might buy it by giving almes , these fancies do so putrifie works of mercy , that they become odious unto God , because hee that doth them puts confidence in the flesh , as Saint Paul cals it , and therfore causeth his almes to be but a worke of the flesh , which kinde of worke cannot please God : J have done with rules of mercy , I goe to the next point and will give you some meanes of helping you to be mercifull .

That a man may give , Meanes to inable men to works of mercy . he must have money to give , and he must have an heart , hee must have a will , and he must have a gift too , for hee that hath nothing cannot give though hee would , hee that wants a heart cannot give , because he will not , both therefore are requisite , and I will shew you what must be done for the getting of both , and because the heart is the more needfull of the twaine as I suppose , I will begin there , hearken my beloved Brethren , I will shew you how you must work your hearts to a mercifull liberality , to that end you must doe these three things .

1. You must seriously consider of those commandements , promises , and threats , which are found in Gods Booke cooncerning this duty , pressing them upon your selves , get into thy closet , search the Bible , turne to the precepts to this duty , and say , is not mercy plainely , often , earnestly required ? and shall I dare to disobey so many evident and urgent precepts ? Why doe I come to Church , if for fashion sake , then I am an hypocrite , if because God bids me , doth not he that said heare the Word , say give to the poore ? and if conscience binde me to the one , doth it not binde me to the other ? say to thy selfe , shall I dare to live in the manifest breach of so many cleere commandements , as doe enjoyne giving to the poore , I must not , I will not , I dare not , if I doe I shall give the divell so great advantage in the day of conflict , that I shall never bee able to escape grievous terrours , for he that keepes all the commandements and breaks one will be found a transgressor of all , and little will it availe me to have seemed religious if I be not mercifull , so the like in regard of promises and threats , urge them and presse them upon your selves , till you have even compelled your unwilling will , to resolve to interest your selves into so many promises , and to shunne the danger of so many threats , if we would thus hide the Word of God in our hearts it would worke , J meane God by it would worke ( for it is his Ordinance ) even every grace in our hearts .

2. But to meditation you must add prayer , beseeching God to give you this so worthy a grace by which you shall be made so like unto himselfe , that you may know your selves to be his children , hereby saith our Saviour , You shall bee knowne to bee my Disciples , John 13.34 . if ye love one another , and hereby shall we be knowne to love if we pittie and releeve , Hereby wee know wee are translated from death to life , 1 Iohn 3.14 . because we love the brethren , and hereby we know that we love the brethren , because our hearts and hands are open to them , for love is bountifull ; O Lord , say , implant mercy in my heart , O make me liberall of my money , as thou wast of thy bloud . O let me have an heart to give out of my purse to those for whom thou gavest thy selfe a ransome , inlarge my heart with Christian charity and compassion , that I may be ready to give , willing to communicate ; Thou that tellest me , thy selfe art pleased with such sacrifices ; O work in me that that is well pleasing in thy fight , and let me be pleased to offer such sacrifices as thou art pleased to accept ; Thou gavest this grace to the Thessalonians , give it also to me , and cause this grace to abound in me ; The spirit of God will hearken to our supplications and worke these vertues in us if we seeke them from heaven , and then indeed be these graces worthy the name of graces , when a man hath gotten them by calling on God for them as the fruit of his Spirit .

But yet another thing must be added to meditation and prayer , and that is practise .

3. A man must begin to give , that he may get an habite of giving and presse himselfe to bee much in doing a good worke , till he have made it easie and delightfull to himselfe , you know what great perfection practise doth bring to them that were but very bunglers at the first , the most niggardly spirited man or woman in the world , if they will set themselves to crosse their base mindes and churlish thoughts , and say well I will be no longer a niggard , I will lay up something for Christs members and good workes , and so open his hand the next occasion that comes , to bountie , and so againe and againe , shall at length finde as great a promptnesse to it , as he found a backwardnesse before , you must offer violence to your uncharitable hearts , and exercise your selves in giving , and that will at last make you free in giving . I have shewed you how to get an heart ; Now I will tell you how you must get something to give , and that must be done by three other things .

1. You must use diligence . 2. Thrift . And 3. You must lay up something in store for mercy .

First then , he that would bee mercifull to the poore , must be diligent in his calling and in the labours thereof , the diligent hand will make rich , and so provide matter for bountie , Saint Paul wisheth , Ephes. 4.20 . To labour with the hands the thing that is good that they may have to give , this is one end that wee must propound to our selves in the worke of our vocation that God may so blesse us , not alone that we may have enough for our selves , but get some overplus too , for the releefe of others , but a sluggard can never give , he will be like an empty pitcher or barrell , he that cannot put his hand to his owne mouth , how should hee put it to anothers mouth ! Be you therefore painefull that God may prosper you and may replenish you with good things , that you may communicate them to others .

Secondly , thrift must be as it were the purveyor for liberality .

Thrift is due saving from sinfull and needlesse expences . Oh how much might our ability be for mercy , if wee would carefully cut off superfluities , the vessell that runneth our unduly will be empty when men come to draw out of it , so will the state be if we let it leake as it were a cracked or broken vessell .

You will aske me from what must I save ?

I answer , from riot , luxury , drunkennesse , gaming and such sinfull expences , by which men serve the divell and the flesh , from needlesse journies and contentious sutes in law from excesse in workes of kindnesse , from excesse in attire , feasting , houshold-stuffe and the like , and why my Brethren should you not be willing a little to take off from your owne superfluities to helpe others wants , and denie your selves of that which is much more then enough , to administer to them that have lesse then enough , sure the Lord did not give you riches to play the Diveses and pamper your selves , but to act the part of good Iobs , and make the poore mans backe and belly to blesse you , I confesse the Lord allowes you to enjoy the liberall portion he gives you , and you may lawfully doe it , but he commands you to give to the needy , and why should you not doe that also , either you have enough for both or not , if you have , why doe you not performe both , if not , why doe you not cut off the lesse worthy expences for the more worthy ? Therefore let your care be to look that nothing be wasted or mispent , that there may be enough for so profitable a service , how much might be saved from idle curtesies , from over fine fare and garments , and how abundant might we be then in works of mercy and yet be never a whit the poorer at the yeares end , but the last thing to make a man able to deeds of mercy is ,

3. He must lay in store for mercy , he must have a poore mans boxe in his house ; when David minded to build an house for God , he provided all things before hand in abundance , so must we lay up materialls for the building of mercy , that we may not be to seeke at the time of using , this course Saint Paul prescribeth to the Corinthians , 1 Cor. 16.1 . and said that he had taken the like order with the Church of the Galatians , Let every one lay in store by himselfe as God hath prospered him , that there may be no gathering when I come . He that hath something lying by him which he did sequester formercy , will give with a free heart , but it will come hardly if nothing be provided for it , if you aske me how much you must lay aside , I answer , Be sure you do it in convenient abundance , rather with the more then the lesse . And I suppose it is a quantity that may well be spared of most men , the tenth of their commings in for pious uses , so shall one be sure he is rich in good works , and that he hath done as much this way , as in ordinary times God requireth of him , for the Iewes had the poore mans tithes as well as the Levites , But try this way first , cast aside thy tenth penny , and if thou findest Gods blessing so liberall that thou canst well spare it , give it still , if not according as thou art prospered . Beloved , now I have shewed you how you may fit your hearts and your hands for this much commended service of mercy , let me go on to remoove those excuses by which men are wont to hinder themselves from mercy , and as it is in my Text , to hide their eyes . Objections against giving answered . Those are taken from foure heads : first , from others , secondly , from themselves , thirdly , from the poore , fourthly , from the effects they thinke will follow of such giving .

First , from others , 1. Objection from others . they alledge they give as much as others doe of their estate , and perhaps more , well , let us see how this reason runnes : I must doe as my neighbours do , now they give not so much , therefore need not I. Brethren , for the proportion , who taught you to make mens example the rules of your lives , the Scripture never wisheth you to live by example but by rule , you swarve from the right rule when you looke abroad what others doe , God bids thee give after thine ability , not after thy neighbours niggardlines , most men are backward and sparing this way , but the niggardise of one is no excuse for that of another . And againe , how knowest thou that thou givest as much as others of thy meanes , dost thou know all that they give : doe they acquaint thee with their whole bounty : They may give much that thou hearest not of , be not so uncharitable as to count them vaine-glorious , that will give nothing but in publike , a man may easily deceive himselfe with this reasoning : 2. Objections from a mans selfe but other excuses are taken from a mans selfe , and these are principally five .

First , I doe not know , that they be so poore and in such need , To this I answer .

First , many a man must tell a flat untruth in so saying , for he doth know if he would heed the necessity of his neighbours , it is evident unto him if he would not forget , therfore to such men I must apply that of Salomon in another case , If thou saist I know it not , doth not God ponder the hearts , doth not he know it ? Pro. 24.12 . Can you mocke God with pretending ignorance .

Secondly , if you know it not , is it not for want of enquiring , and seeking to know , how comes it you are so inquisitive of other things that nothing can escape you , and here you be so carelesse of enquiring , that you know nothing : So it is often your fault not to know , and one fault cannot excuse another . A second excuse is ,

I have little enough for my selfe and mine , let us see also how this reason is framed , he that hath little enough for himselfe must not give to others , so have I ; To answer it , he that hath but two coats may think he hath little enough for himselfe , yet God bids him part with one to those that have none , you see that this will not serve for a good excuse . Secondly , how comes it that thou thinkest so much but little enough for thy selfe , is not this a vice of selfe-love , that will not know what is enough , if thy great abundance bee little enough for thee , canst thou thinke so short a pittance as thy brother hath much enough for him ; thou hast variety of food , divers pounds or hundreds by the yeare , he hath scarce any thing , and must you alledge , I have little enough , hee that is all for himselfe counts all little enough , if wee had charity wee would thinke if so much be but sufficient for us , O how far is so little from sufficing him , this objection savours too strongly of being lovers of our owne selves , to bee accepted with God . But now another objection .

I must provide for my owne family , and maintaine my children , so thou reasonest thus , hee that must provide for and maintaine his owne , must not give , but so must I , therefore if the proposition be true , then none must give ; for all are bound to such provision ; But certainely the same God that bids thee provide for thine and maintaine thine , bids thee give too , therefore thou must doe both ; and thou must provide for both , and not strive to doe the one in so over large a measure as to omit the other altogether , save from vanity and thou shalt have sufficient for both uses , provide moderately for thine owne , and thoushalt have sufficient for the poore also . Another objection .

I have not wherwithall to be still giving , I cannot spare it : so the reason goes , he that hath not to give is not bound to give , but I have it not . To this I answer , the proposition is true , but the assumption in most is most false , and I will prove it so too , for have you for fine clothes , fine fare and all other things , and have you it not for mercy , suppose by mischance thy hat should be lost , hadst thou not to buy another ? Yes . Why then , how canst thou say thou hat it not to releeve a poore man ? some may say , but if I should loose againe and againe , I should have nothing at length to supply my selfe . I answer , It may be so , but thou maist give so moderately , as still to have some to give , so this excuse is frivolous . The last excuse is ,

I doe give enough according to mine estate , and why should you presse me to more . I answer , if this were true , it were a good answer , but in most I will convince it to be false . How may we know whether we have given enough ? compare thine expences for mercy , with those of superfluities in kindnesses , in clothes , &c. they are farre inferiour , those of mercy are nothing in comparison of the other , certainely this ought not to be , for God bids feast the poore , not the rich , that is , rather then the rich , wherefore in doing so much lesse for mercy , then curtesie , thou makest it evident that thou dost not enough for mercy , yea , but my place requires so much , I answer , and doth not thy place require riches in mercy as well as in clothes and other things , know therefore , that untill thou art as abundant in deeds of mercy , as other things lesse necesssary , God will not thinke thee to have done enough , and what will it availe thee then , if thou make thy selfe beleeve thou hast done enough . 3 Objections from the poore . Now objections come from the poore .

They be unthankfull .

I answer , Sol. all are not so , give to them therefore that bee thankfull .

Secondly , one mans fault must not dispence with another mans duty , thou art unthankfull to God yet he gives , so must thou .

And lastly , take heed thou dost not causelesly accuse them of unthankfullnesse which thou canst not prove .

Yea but they be idle , and bring poverty upon themselves by their idlenesse and wastfullnesse .

I answer , hast thou before admonished them of it ? if not here is a fault , unseasonably to mention their evills to excuse thy selfe from doing thy duty , and not to speake of it fitly , to do them good . Againe , if thou canst not prove this , then thou art a slanderer as well as a niggard , and here be two faults in one .

Yea but they be such as have wronged me .

I answer , to choose give tosuch , for so shalt thou shew more charity , and have a greater reward , for we are commanded to feed a hungry enemy & have a blessing promised for it in speciall ; and this is to imitate god , who loved us when we were his enemies : 4 Objections from the effects of giving . now the last objecitons are from the effects of so giving .

If I be still giving I shall give all away .

I answer , what a folly is it to bee thus dashing upon extremes , what canst thou not give nlesse thou give all away , if thou wouldst use thy understanding for giving as well as for other things , thou maist give liberally , and yet keepe enough behind too , thou canst give to the rich , and not give all away , why not then to the poore , thou canst spend in other things , and not spend all away , why hast thou not so much discretion for this expence , here we bewray meere wilfullnesse in taking up fond and false objections . A man may be very bountifull and yet reserve sufficient for all other good uses too , as Saint Paul saith , 2 Cor. 9.8 That having all sufficiencie in all things , you may abound in every good worke , for God is able to make all grace to abound to you .

Lastly , Ob. if I give so much away , I shall never be rich .

I answer , Sol. here is an excuse worse then the fault , for here is a charging God with flat falsehood , he saith , give and thou shalt not want , thou saist I shall want if I give , he saith , hee that giveth shall be blessed , thou saist , he shall not , he saith , he that watereth shall be made fat , thou saist , he shall be made leane , he saith , hee will repay it , thou saist he will nor repay it . Is not this an horrible presumption to impute falsehood to God ? and then this objection ariseth from a principle most abominable , viz. this , what I cannot bee rich if I doe , that I will not doe , Why ? must not Gods commandements be obeyed if they will keepe thee from riches , doth he not say , labour not to be rich , and doth not he say , he is not worthy of mee that will not loose all for my sake , so thou must be ready to doe what God bids , though it would keepe thee from riches , for what if we be not rich , what hurt is that ? wee may be saved though we be not rich , but if wee will not doe our duty we cannot be saved . Besides , if thou beest not rich in the world , thou shalt bee rich in good workes and that is the best riches . I cannot bethink myself of other objections , but that they mnay all be resolved into these : O now hide not your eyes with these frivolous excuses : but for all this the niggardly heart will grumble out , Why should I give my goods that I have gotten with hard labour to another ? I answer thee , not thy labour but Gods blessing hath given thee this abundance , and because he that blessed thee bids thee give , therefore thou shouldest give , but to make thee see why thou shouldst give , I will set thee downe Motives enough to giving . Motives to give .

First , doth not God give to all richly to enjoy ? why shouldst not thou imitate thy Father & be bountifull like him ?

Secondly , from thy selfe , art not thou a steward ? and why shouldst not thou bestow thy Masters wealth after his commandement ? mayest not thou thy selfe need , and wouldst thou not in thy need be releeve ? why shouldst not thou know it reason , to do to othes as thou wouldst have them do to thee : why shouldst not thou sow such a crop as thou wouldst reape ?

Thirdly , from them to whom thou shouldst give , are they not brethren to thee , sonnes and daughters to God , hath not he tyed them to thee by many bonds , the same God made & preserveth them , the same Saviour redeemed them , they have the same faith , the same spirit , the same baptisme , head , and wilt not thou see reason to give to them that are so neere thee ?

And fourthly , from thy wealth , is it not uncertaine and fickle ? why then shouldst thou not do good with it whilst thou hast it , for when it is gone , nothing will comfort thee but the remembrance of the good thou hast employed it in , as we see in Iobs case .

But lastly , consider the fruit of this giving , and it cannot but winne thee to giving , for it is of all the things in which we may bestow our goods the most advantagious , it doth the greatest good , extending to the most & greatest things , and in the largest measure . It doth good to the soule for the present , in ministring an assure argument of uprightnesse and so of unspeakable comfort , chiefly in the day of temptation , this giving assures the conscience before God as Saint Iohn saith , so can no other expending . It doth good to the name , procuring more honour to ones selfe , and more honour to ones Religion , then all the fine clothes in the world , and all the gay buildings , those doe not prove a man good , mercifull , charitable , this doth ; it doth the greatest good to the state , for it is a sowing that will bring in harvest , it will secure from wants , which no riches can doe . It doth the greatest good to the seed , for they shall enjoy the blessing , yea it doth all these things too , in the greatest quantity , for to no other giving are halfe so many promises made , and our good shall be according to Gods promises . It doth good for longest continuance , for it doth good after death . The money so bostowed shall follow one , yea it shall follow him at the resurrection , for then shall these expences bee remembred , praised , rewarded . It doth good with most case , for here needs no toiling , no great labouring , sweating as in other things , for God will bring the fruit to our hands by a secret blessing ( as he maketh the corne to grow when it is sowed ) whilst men sleep & do other things , not thinking of it , yea it doth all this with most assurance , one cannot loose this gaine for God is the assurer , & if we will live by faith , here is no hazard at all , he that hath Gods word cannot loose his reward . Loe now store of reasons , and those cleare , & those weighty , to perswade you . O Brethren be perswaded , bee perswaded , get this blessing , get security against wants , rush not upon many curses , what shal I say more ? the Lord bade Moses speake to the rocke , and it gave water , will you bee harder then rockes ? he commanded the cloudes to send downe Manna , will you be ebellious above the sencelesse cloudes ? yea he bade the ravens bring bread and flesh to Eliah , will you be worse then these ravenous foules ? O now pow redowne showres of bounty upon your needy brethren , and God will pow redowne showres of blessings upon you . Bethren be not forgetfull hearers but doers of the worke that you may bee blessed in your deeds . Give that you may never want , hide not your eyes that you may not inherit many curses , I require you to be doers of the word , and not hearers onely , deceiving your owne selves .

And this if any amongst you heretofore have done , 3. Use of comfort . or hereafter will do , to them we must speake a word of incouragement , assuring them that they shall find God true , they shall not want . Their seeds-time shall bring in h arvest , God will blesse their seed sowne , hee will inrich them to all bounty ; God will performe his promise to them and to their seed . Whosoever will give liberally to the poore , that is , bestow as much in mercifull expences as in workes of superfluity , and kindnesse , here he hath Gods word , he shall not want , let him acknowledge the sufficiency and faithfullnesse of God , and goe away assured , that the Lord will abundantly supply all his needs according to the riches of his grace in Christ .

FINIS .