Ford Mayor.  
Martis secundo die Maii 1671. Annoque Domini Regis CAROLI Secundi Angliae, etc. vicesimo tertio.  
This Court doth desire Dr. Barrow to Print his Sermon Preached at the Spittal on Wednesday in Easter Week last, with what farther he had prepared to deliver at that time.   

THE DUTY and REWARD OF BOUNTY TO THE POOR: IN A SERMON Preached at the SPITTAL Upon Wednesday in Easter Week, Anno Dom. MDCLXXI.  
BY ISAAC BARROW, Fellow of Trinity-College, and Chaplain in Ordinary to His Majesty.  
LONDON, Printed by Andrew Clark, for Brabazon Aylmer at the Three Pigeons in Cornhill, MDCLXXI.   

To the Right Honourable Sir RICHARD FORD Lord Mayor of London, AND The Court of Aldermen.  
Right Hon ble,  
AS out of Grateful Respect, I did (although otherwise indisposed for such Employments) endeavour to discharge that Service, which You vouchsafed to call me unto, in conceiving and uttering these Meditations; so now in publishing them, I do purely submit to Your Commands, meaning therein to approve myself,  
Right Hon ble, Your most Obedient Servant, Isaac Barrow.   

IMPRIMATUR,  
Sam. Parker, R mother in Christo Patri ac Domino D not Gilberto Archiep. Cantuar. à Sac. Dom. Jul. 3. 1671.   

A SERMON PREACHED at the SPITTAL, UPON Wednesday in EASTER-WEEK, Anno Domini 1671.  Psalm cxii. 9 He hath dispersed, he hath given to the poor; his righteousness endureth for ever, his horn shall be exalted with honour. 
AS this whole Psalm appears to have a double intent; one to describe the proper affections and actions of a truly religious or pious man, 
Vers. 1.  (of a man who feareth the Lord, and delighteth greatly in his commandments) the other to declare the happiness of such a man's state, consequent upon those his affections and actions, whither in way of natural result, or of gracious recompense from God: so doth this Verse particularly contain both a good part of a pious man's character, and some considerable instances of his felicity. The first words, (He hath dispersed, he hath given to the poor) express part of his character; the latter, (His righteousness endureth for ever, his horn shall be exalted with honour) assign instances of his felicity. So that our Text hath two parts, one affording us good information concerning our Duty, the other yielding great encouragement to the performance thereof; for we are obliged to follow the pious man's practice, and so doing we shall assuredly partake of his condition. These parts we shall in order prosecute, endeavouring (by God's assistance) somewhat to illustrate the words themselves, to confirm the truths couched in them, and to inculcate the Duties which they imply.  
For the first part, He hath dispersed, he hath given to the poor; these words in general do import the liberal bounty and mercy, which a pious man is want to exercise; doing which, doth in good part constitute him pious, and signally declareth him such; is a necessary ingredient of his piety, and a conspicuous mark thereof: but particularly they insinuate some things concerning the nature, the matter, the manner, and the object of those acts.  
He hath dispersed, he hath given; Those words being put indefinitely, or without determining what is dispersed and given by him, may be supposed to imply a kind of universality in the matter of his Beneficence; that he bestoweth whatever he hath within compass of his possession, or his power; his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luk. 12. 33.  (the things which he hath) and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luk. 11. 41.  (the things which he may) according to the prescriptions of our Lord in the Gospel. Every thing▪ (I say) which he hath in substance, or can do by his endeavour, that may conduce to the support of the life, or the health, or the welfare in any kind of his Neighbour, to the succour or relief of his indigency, to the removal or easement of his affliction; he may well here be understood to disperse and given: feeding the hungry, clothing the naked, visiting the sick, entertaining the stranger, ransoming the captive, easing the oppressed, comforting the sorrowful, assisting the weak, instructing or advising the ignorant, together with all such kinds or instances of Beneficence, may be conceived either meant directly as the matter of the good man's dispersing and giving, or by just analogy of reason reducible thereto: substantial alms, as the most sensible and obvious matter of bounty, was ('tis probable) especially intended, but thence no manner of expressing it is to be excluded; for the same reasons which oblige us, the same affections which dispose us to bestow our money, or deal our bread, will equally bind and move us to contribute our endeavour and advice for the sustenance and comfort of our poor Neighbour. Answerably, our discourse will more expressly regard the principal matter, liberal communication of our goods; but it may be referred to all sorts of Beneficence.  
Farther, the word dispersed intimateth the nature of his bounty, in exclusion of practices different from it. He disperseth, and is therefore not tenacious; doth not hoard up his goods, or keep them close to himself for the gratifying his covetous humour, or nourishing his pride, or pampering his sensuality, but sendeth them abroad for the use and benefit of others. He disperseth his goods, and therefore also doth not fling them away altogether, as if he were angry with them, or weary of them, as if he loathed or despised them; but fairly and softly, with good consideration he disposeth of them here and there, as reason and need do require. He disperseth them to the poor, not dissipateth them among vain or lewd persons in wanton or wicked profusions, in riotous excesses, in idle divertisements, in expensive curiosities, in hazardous game; in any such courses, which swallow whole all that a man hath, or do so cripple him, that he becomes unable to disperse any thing: Our good man is to be understood wisely provident, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. 4. 1.  honestly industrious, and soberly frugal, that he may have wherewith to be just first, and then liberal.  
His dispersing also (or scattering, so the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word here used is other where rendered: 
Prou. 11. 24.  There is (saith the Wiseman) that scattereth, and yet increaseth: where we may remark, that this word singly by itself, without any adjunct matter to limit or interpret it, is used to signify this kind of practice; this his dispersing, I say also) denotes the extent of the pious man's bounty, that it is very large and diffusive, and in a manner unrestrained; that it reacheth to many places, and is withheld from no persons within the verge of his power, and opportunity to do good. This practice commonly by a like phrase (unto which perhaps this word refers) is termed sowing: 
2 Cor. 9 6, 10.  He (saith St. Paul) which soweth sparingly, 
Gall 6. 7, 8.  shall also reap sparingly; 
Prou. 11. 18.  and he which soweth bountifully, shall also reap bountifully: Now, he that soweth, having chosen a good soil, and a fit season, doth not regard one particular spot, but throweth all about so much as his hand can hold, so far as the strength of his arm doth carry. It is likewise called watering, (He that watereth, 
Prou. 11. 25.  saith Solomon, shall be watered himself;) which expression also seemeth to import a plentiful and promiscuous effusion of good, dropping in showers upon dry and parched places; that is, upon persons dry for want, or parched with affliction: So the good man doth not plant his bounty in one small hole, or spout it on one narrow spot, but with an open hand disseminates it, with an impartial regard distils it all about: he stints it not to his own family or relations; to his neighbours, or friends, or benefactors; to those of his own sect and opinion, or of his humour and disposition; to such as serve him, or oblige him, or please him; whom some private interest ties, or some particular affection endears him to; but scatters it indifferently and unconfinedly toward all men that need it; toward mere strangers, yea toward known enemies; toward such who never did him any good, or can ever be able to do any; yea even toward them who have done evil to him, and may be presumed ready to do more. Nothing in his Neighbour but absence of need, nothing in himself but defect of ability, doth kerb or limit his Beneficence; in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that proclivity and promptitude of mind) which St. Paul speaketh of, 
2 Cor. 8. 12.  he doth good every where; 
Ubicu● que homo est, ibi beneficio lo●us est. Sen. de Vit. B. cap 24.  wherever a man is, there is a room for his wishing well, and doing good, if he can; he observes that rule of the Apostle, 
Gal. 6. 10.  As we have opportunity, 
2 Cor. 9 13.  let us do good unto all men: So the pious man hath dispersed. It follows,  
He hath given to the poor: These words denote the freeness of his bounty, and determine the principal object thereof: He not only dareth (though he also doth that upon reasonable occasion; 
Psalm 112. 5.  for, A good man, as it is said before in this Psalm, sheweth mercy and dareth; 
Psalm 37. 26.  and other where, The righteous is ever merciful and dareth; he, I say, not only sometimes willingly dareth) to those who in time may repay, or requited him; but he freely giveth to the poor, that is, to those from whom he can expect no retribution back. He doth not (as good and pious, he doth not) present the Rich; to do so, 
Qui diviti donat, petit.  is but a cleanly way of begging, or a subtle kind of trade; 'tis hardly courtesy, 'tis surely no bounty; for such persons (if they are not very sordid or very careless, and such men are not usually much troubled with presents) will it is likely overdo him, or at lest will be even with him in kindness; in doing this, there is little virtue; for it, there will be small reward: 
Luk. 6. 33, 34.  for, If you do good to them who do good to you▪ (or whom you conceive able and disposed to requited you) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what thanks are due to you? for that (saith our Saviour) even sinners (even men notoriously bad) do the same: And if you lend to them, from whom you hope to receive, what thank have you? for sinners even lend to sinners, to receive as much again. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip▪ in Orest.  All men commonly, the bad no lesle than the good, are apt to be superfluously kind in heaping favours on those, whom Fortune befriends, and whose condition requires not their courtesy; every one almost is ready to adopt himself into the kindred, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or to serve himself into the friendship of the wealth and prosperous; but where kindness is of use, there it is seldom found; it is commonly so deaf, as not to hear when it is called; so blind, as not to discern its proper object, and natural season; 
Prou. 17. 17.  (The time of adversity for which a brother is born:) men disclaim alliance with the needy, and eat his acquaintance; so the Wiseman observed, 
Prou. 19 7, 4● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip.  All the brethrens of the poor do hate him, how much more do his friends go far from him? Thus it is in vulgar practice; but the pious man is more judicious, more just, and more generous in the placing of his favours; he is courteous to purpose, he is good to those who need: He, as such, doth not make large entertainments for his friends, 
Luk. 14 12, 13.  his brethrens, bis kindred, his rich neighbours, but observes that precept of our Lord, When thou makest a feast, call the poor, the maimed, the lame, the blind, and thou shalt be blessed; for they cannot recompense thee; thou shalt be recompensed at the resurrection of the just. Thus the pious man giveth, that is, with a free heart and pure intention bestoweth his goods on the indigent, without designing any benefit, or hoping for any requital to himself; except from God, in Conscience, respect and love to whom he doth it.  
It may be also material to observe the form of speech here used, in reference to the time: He hath dispersed, and he hath given; or, he doth disperse, he doth given, (for in the Hebrew Language the past and present times are not distinguished:) which manner of speaking may seem to intimate the reality, or the certainty, and the constancy of his practice in this kind; for what is past or present, we are infallibly secure of; and in Morals, what one is said to have done, or to do, is always understood according to habit, or custom. It is not, He will disperse, he will given; that were no fit description of a good man; to pretend, would be no argument of piety; those words might import uncertainty, and delay in his practice: He that saith, I will given, may be fallacious in his professions, may be inconsistent with his resolutions; may wilfully or negligently let slip the due season of performing it. Our good man is not a Doson or Will-give, (like that King of Macedon, who got that name from often signifying an intention of giving, but never giving in effect;) he not only purposes well, and promises fairly for the future, but he hath effectually done it, and perseveres doing it upon every fit occasion. He puts not his neighbour into tedious expectations, nor puts him of with frivolous excuses, saying to him, (as it is in the Proverbs) Go and come again, 
Prou. 3. 28.  and the morrow I will given, when he hath it by him: He bids him not have patience, 
Jam. 2. 16.  or says unto him, Departed in peace, when his need is urgent, and his pain impatient; when hunger or cold do then pinch him, when sickness incessantly vexeth him, when present straits and burdens oppress him; but he affordeth a ready, quick, and seasonable relief.  
He hath dispersed and given, while he lives, not reserving the disposal of all at once, upon his death, or by his last Will; that unwilling Will, whereby men would seem to given somewhat, when they can keep nothing; drawing to themselves those commendations and thanks, which are only due to their Mortality; when as were they immortal, they would never be liberal: Not; it is he hath freely dispersed, not an inevitable necessity will extort it from him; it cannot be said of him, 
Averts, nisi cùm moritur, nil re●tè facit. Laber.  that he never does well, but when he dies: so he hath done it really and surely.  
He also doth it constantly, through all the course of his life, whenever good opportunity presents itself: he doth it not by fits, or by accident, according to unstable causes or circumstances moving him, (when bodily temper or humour inclineth him, when a sad object makes vehement impression on him; when shame obligeth him to comply with the practice of others; when he may thereby promote some design, or procure some glory to himself) but his practice is constant and uniform, being drawn from steady principles, and guided by certain rules; proceeding from reverence to God, and good will toward man; following the clear dictates, and the immutable Laws of Conscience. Thus hath the pious man dispersed, and given to the poor; and let thus much suffice for explicatory reflection upon the first words.  
The main drift and purport of which, is to represent the liberal exercising of bounty and mercy, to be the necessary duty, the ordinary practice, and the proper character of a truly pious man; so that performing such acts, is a good sign of true piety; and omitting them, is a certain argument of ungodliness: for the demonstration of which points, and for exciting us to a practice answerable, I shall propound several Considerations, whereby the plain reasonableness, the great weight, the high worth and excellency of this duty, together with its strict connexion with other principal duties of piety, will appear. And first, I will show with what advantage the Holy Scripture represents it to us, or presses it upon us.  
1. We may consider, 
I Head of discourse.  that there is no sort of duties, which God hath more expressly commanded, or more earnestly inculcated, than these of bounty and mercy toward our brethrens; whence evidently the great moment of them, and their high value in God's esteem may be inferred. Even in the ancient Law, we may observe very careful provisions made for engaging men to works of this kind, and the performance of them is with huge life and urgency prescribed: Thou shalt not harden thy heart, nor shut thy hand from thy poor brother. 
Deut 15 7, 10. — Thou shalt open thy hand wide unto thy brother, unto thy poor, and to thy needy in thy land: so did Moses, in God's Name, with language very significant and emphatical, enjoin to the children of Israel. The holy Prophets also do commonly with an especial heat and vigour press these duties, most smartly reproving the transgression or neglect of them; especially when they reclaim men from their wicked courses, urging them seriously to return unto God and goodness, they propose this practice as a singular instance most expressive of their conversion, most apt to appease God's wrath, most effectual to the recovery of his favour. 
Easie 1. 16, 17, 18.  Wash you, saith God in Easie, 
Jer. 7. 5, 6.  make you clean, put away the evil of your do from before my eyes, cease to do evil, learn to do well: so in general he exhorts to repentance; then immediately he subjoins these choice instances thereof: Seek judgement, relieve the oppressed, judge the fatherless, pled for the widow.— Come now, (then he adds) let us reason together; though your sins be as scarlet, they shall be as white as snow; though they be read like crimson, they shall be as wool. When Daniel would prescribe to King Nabuchadnezzar the best way of amendment, and the surest means of averting God's judgements impendent on him, he thus speaks: Wherhfore, 
Dan. 4. 27.  OH King, let my counsel be acceptable unto thee, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so the LXX tender those words, reading, i● seems▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. add Antioch. Quaest 87.  break of thy sins by righteousness, and thy iniquities by showing mercy to the poor: this he culled out as of all pious acts chief grateful to God, and clearly testifying repentance; and, so very impious a person was alms able to justify, says the Father thereupon. So also when God himself would declare what those acts are, which tender penitential devotions most agreeable to him, and most effectual, he thus expresseth his mind: 
Isai. 58. 6, 7.  Is not this the fast, which I have chosen? to lose the bands of wickedness, to undo the heavy burdens, to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house; when thou seest the naked, that thou cover him, and that thou hid not thyself from thy own flesh? Of so great consideration and moment was this sort of duties, even under that old dispensation of weakness, servility and fear; so much tenderness of compassion and benignity did God exact even from that hard-hearted and worldly people, who were so little capable of the best rules, and had encouragements, in comparison so mean, toward performances of this nature. The same we may well conceive, under the more perfect discipline of universal amity, of ingenuity, of spiritual grace and goodness, in a higher strain, with more force and greater obligation to be imposed on us, who have so much stronger engagements, and immensly greater encouragements to them; and so indeed it is; for those precepts delivered by our Lord, 
Luk. 12▪ 33. 6. 3●. 11. 41.  Cell all that you have, and given alms; If thou wilt be perfect, cell all that thou hast, and given to the poor; Given to every man that asketh thee; 
Mat. 19 21. 6. 19  Treasure not up to yourselves treasures upon the earth, do indeed sounded high, but are not insignificant, or impertinent; they cannot signify or design lesle, than that we should be always in affection, and disposition of mind, ready to part with any thing we have for the succour of our poor brethrens; that to the utmost of our ability, (according to moral estimation prudently rated) upon all occasions we should really express that disposition in our practice; that we are exceedingly obliged to the continual exercise of these duties in a very eminent degree: These indeed were the duties which our Lord, as he did frequently in his discourse commend and prescribe, so he did most signally exemplify in his practice; his whole life being in effect but one continual act of most liberal bounty and mercy toward mankind; in charity to whom, he outdid his own severest rules, being content never to possess any wealth, never to enjoy any ease in this world: and therein (both as to doctrine and practice) did the holy Apostles closely follow their Master; 
2 Cor. 6 20.  As poor, yet enriching many; as having nothing, yet possessing all things; so they thoroughly in deeds practised these duties, which in words they taught, and earnestly pressed; admonishing their converts to 
a Rom. 12. 13.  distribute to the necessities of the saints, to 
b Gal. 6. 10.  do good to all men, 
c Heb. 13. 16.  to do good, and to communicate not to forget, to show mercy with cheerfulness, to 
d Colos. 3. 12.  put on bowels of mercy, to 
e Ephes. 4 32.  be kind, and tender-hearted one toward another; 
2 Cor. 8 7.  to abound in the grace of liberality: Such are their Directions and Injunctions to all Christian people; so did they preach themselves, and so they enjoined others to preach: 
1 Tim. 6. 7, 8.  Charge the rich in this world, (saith St. Paul to his Scholar Timothy) that they do good; that they be rich in good works, ready to distribute, willing to communicate: 
Tit. 3. 8.  and, These things (saith he likewise advising Bishop Titus) I will that thou affirm constantly, that they which believe in God may be careful to maintain good works; what good works he meaneth, the reason adjoined doth show; for these things, saith he, are good and profitable unto men.  
2. It is indeed observable, that as in every kind that which is most excellent doth commonly assume to itself the name of the whole kind; so among the parts of righteousness, (which word is used to comprehend all virtue and goodness) this of exercising bounty and mercy is peculiarly called righteousness; so that righteousness and mercifulness, (or alms-deeds) the righteous and bountiful person are in Scripture-expression ordinarily confounded, as it were, or undistinguishably put one for the other; it being often, when commendations are given to righteousness, and rewards promised to righteous persons, hard to discern, whither the general observance of God's Law, or the special practice of these duties are concerned in them. Likewise works of this nature are in way of peculiar excellency termed good works, and to perform them is usually styled to do good, and to do well, (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c Act. 9 36. 1 Tim. 5. 10. 1 Tim. 6. 18. Tit. 3. 8, 14. 2 Cor. 9 8. Gal. 6. b 9, a 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
d Luk. 6. 35.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
e Heb. 13. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
f Act. 10. 38.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are words applied to this purpose) which manners of expression do argue the eminent dignity of these performances.  
3. We may also consequently mark, that in those places of Scripture, where the Divine Law is abridged, and Religion summed up into a few particulars of main importance, these duties constantly make a part: so when the Prophet Micah briefly reckons up those things, which are best in the Law, and chief required by God, the whole Catalogue of them consisting but of three particulars, Mercy comes in for one: 
Micah 6. 8.  He hath showed thee, OH man, (saith he) what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Likewise of those (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those) more substantial and weighty things of God's Law, the neglect of which our Saviour objecteth as an argument of impiety, and a cause of woe, to those pretending Zealots, this is one: 
Mat. 23. 23.  Woe unto you, Scribes and Pharisees, Hypocrites; for ye pay tithe of Mint and Cumin, and have omitted the weightier matters of the Law, judgement, Mercy, and Faith. The sum of St. John the Baptist his instruction of the people is by St. Luke reduced to this point: 
Luk. 3. 11.  The people asked him, saying, What shall we do? He answering, saith unto them, He that hath two Coats, let him impart to him that hath noon; and he that hath meat, let him do likewise. St. James his System of Religion is this: 
Jam. 1. 27.  Pure and undefiled Religion before God and the Father is this; to visit the fatherless and widow in their afflictiction, (that is, to comfort and relieve all distressed and helpless persons) and to keep himself unspotted from the world. Saint Paul seems to be yet more compendious and close: 
Gal. 6. 2.  Bear ye (saith he) one another's burdens, and so fulfil the Law of Christ. Yea, God himself compriseth all the substantial part of Religion herein, when comparing it with the circumstantial part, he saith, I will have mercy, 
Host 6. 6.  and not sacrifice.  
4. It is in like manner considerable, that in the general descriptions of piety and goodness, the practice of these duties is specified, as a grand ingredient of them. In this Psalm, where such a description is intended, it is almost the only particular instance; and it is not only mentioned, but reiterated in divers forms of expression. In the 37 Psalm it is affirmed, and repeated, that The righteous sheweth mercy; 
Psal 37. 21, 26.  he sheweth mercy, and giveth; he sheweth mercy, and dareth. In the Proverbs, 'tis a commendation of the virtuous woman, whose price is far above rubies, that, 
Prou. 31. 20.  She stretcheth out her hand to the poor, yea, stretcheth forth both her hands to the needy. And in Ezekiel (which is especially remarkable) the 18 Chapter, where the principal things constituting a pious man are, more than once, professedly enumerated, this among a very few other particulars is expressed, and taketh up much room in the account; of such a person (who shall surely live and not die; 
Ez●k. 18. 7, 16.  that is, who certainly shall abide in God's favour, and enjoy the happy consequences thereof) it is supposed, that he— neither hath oppressed any, nor hath withholden the pledge, nor hath spoiled by violence; but hath given his bread to the hungry, and hath covered the naked with a garment; and hath taken of his hand from the poor.  
5. Also in the particular Histories of good men, this sort of practice is specially taken notice of, and expressed in their characters. In the story of our Father Abraham, 
Heb. 13. 2.  his benignity to strangers, and hospitableness is remarkable among all his deeds of goodness, being propounded to us as a pattern and encouragement to the like practice. In this the Conscience of Job did solace itself, 
Job 29. 11, etc.  as in a solid assurance of his integrity: I delivered the poor that cried, and the fatherless, and him that had noon to help him: The blessing of him that was ready to perish come upon me, and I caused the widow's heart to sing: 
Job 30 25.  I was eyes to the blind, and feet I was to the lame; I was a father to the poor. Did not I weep for him that was in trouble? was not my soul grieved for the poor? Hence also did the good Publican recommend himself to the favour and approbation of our Saviour, saying, 
Luk. 19 8, 9  Behold, Lord, half of my goods I given to the poor; hence did salvation come to his house; hence he is proclaimed, a son of Abraham. Of Dorcas, that good woman, who was so gracious and precious among the Disciples, this is the commendation and character; She was full of good works, 
Act. 9 36.  and alms-deeds which she did; such practice made her capable of that favour, so great and extraordinary, the being restored to life; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gem. Orat. 55.  at lest in St. Chrysostome's judgement: The force of her alms, saith he, did conquer the tyranny of death. Cornelius also, that excellent person, who was, though a Gentle, so acceptable to God, and had so extraordinary graces conferred on him, is thus represented: 
Act. 10. 2.  He was a devout man, and one that feared God, with all his house, who gave much alms to the people; and prayed to God always. We may add, that to be hospitable (one branch of these duties, and inferring the rest) is reckoned a qualification of those, 
1 Tim 3. 2.  who are to be the Guides and Patterns of goodness unto others: 
Tit. 1. 6.  And particularly one fit to be promoted to a widows office in the Church, is thus described: 
1 Tim. 5. 10.  Well reported of for good works; if she have brought up children, if she have lodged strangers; if she have washed the saints feet; if she have relieved the afflicted; if she have diligently followed every good work.  
6. So neare to the heart of Piety doth the holy Scripture lay the practice of these duties; and no wonder; for it often expressly declares Charity to be the fulfilling of God's Law, 
Gal. 5. 14.  as the best expression of all our duty toward God, 
Rom. 13 9, 10.  (of faith in him, 
1 Tim. 1. 5.  love and reverence of him) and as either formally containing, 
Mat. 7. 12.  or naturally producing all our duty toward our Neighbour. And of charity, works of bounty and mercy are both the chief instances, and the plainest signs: for whereas all charity doth consist either in mental desire, or in verbal signification, or in effectual performance of good to our Neighbour, this last is the end, the completion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nyss. in Mat. 5. 7.  and the assurance of the rest. Good will is indeed the root of charity; but that lies underground, and out of sight; nor can we conclude its being or life without visible first-fruits of beneficence: Good words are at best but fair leaves thereof, such as may (and too often do) proceed from a weak and barren disposition of mind; but these good works are real first-fruits, (so St. Paul's calls them; Let ours also, 
Tit. 3. 14.  saith he, 
Rom. 15. 28.  learn to maintain good works for necessary uses, 
Phil. 4. 17.  that they be not unfruitful) which declare a true life, and a good strength of charity in the bearer of them: by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Cor. 8. 8.  the sincerity (or genuineness) of our charity is proved; for as no man ever doth impress a false stamp on the finest metal, so costly charity is seldom sergeant: it is to decline spending their goods, or their pains, that men forge and feign; pretending to make up in wishing well, the defect of doing so; and paying words in stead of things: but he that freely imparts what he hath, or can do for his Neighbours good, needs no other argument to evince that he loves in good earnest, nor can indeed well use any other: for words, if actions are wanting, seem abusive; and if actions are present, they are superfluous; wherhfore St. John thus advises: 
1 Joh. 3. 18.  My little children, let us not love in word, or in tongue, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but in work and in truth; to love in work, and to love in truth, he signifies to be the same thing; and to pretend love in speech, without practising it in deed, he implies not allowable. And St. James in way of comparison says, That as faith without works is dead, so love without beneficence is useless: 
Jam. 2. 16.  for, If a brother or sister be naked, and destitute of daily food, and one of you say unto him, Departed in peace, be you warmed and filled, notwithstanding ye given them not those things which are needful to the body, what doth it profit? even so faith without works is dead. Cold wishes of good, working no real benefit to our Neighbour, and a faint assent unto truth, producing no constant obedience to God, are things neare of kin, and of like value; both of little worth or use. Charity then being the main point of Religion, mercy and bounty being the chief parts of charity, well may these duties be placed in so high a rank, according to the divine Heraldry of Scripture.  
7. To enforce which Observations, and that we may be farther certified about the weight and worth of these duties, we may consider, that to the observance of them most ample and excellent rewards are assigned; that in return for what we bestow on our poor brethrens, 
Psal. 63. 3.  God hath promised all sorts of the best mercies and blessings to us. The best of all good things (that which in David's opinion was better than life itself) the fountain of all blessings (God's love, and favour or mercy) is procured thereby, or is annexed to it: 
2 Cor. 9 7.  for God loveth a cheerful giver, saith S. Paul; and, 
Mat. 5. 7.  The merciful shall obtain mercy, 
Jam. 2. 13.  saith our Saviour; and, Mercy rejoiceth against judgement (or boasteth, and triumpheth over it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, it appeaseth God's wrath, and prevents our condemnation and punishment) saith St. James; 
Mat. 6. 14.  God will not continued displeased with him, nor will withhold his mercy from him, who is kind and merciful to his Neighbour. 'Tis true, if rightly understood, what the Hebrew Wiseman saith, 
Ecclus. 3. 〈◊〉  Water will quench a flaming fire, and alms maketh an atonement of sins: for this practice hath the nature and name of a Sacrifice, and is declared, as such, both in excellency and efficacy to surpass all other Sacrifices; to be most acceptable to God, most available for expiation of guilt; most effectual in obtaining mercy and favour. Other Sacrifices performed in obedience to God's appointment, (on virtue of our Lord's perfect obedience, and with regard to his pure sacrifice of himself) did in their way propitiate God, and atone sin; but this hath an intrinsic worth, and a natural aptitude to those purposes; other oblations did signify a willingness to tender a due homage to God, this really, and immediately performs it; they were shadows or images well resembling that duty, (parting with any thing we have for the sake of God, and for purchasing his favour) whereof this is the body and substance: this is therefore preferred as in itself excelling the rest, 
Hos 6. 6.  and more estimable in God's sight; so that in comparison or competition therewith, the other seem to be slighted and rejected. 
Mic. 6 7.  I will (saith God) have mercy and not sacrifice; and, Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Will he? that is, he will not be pleased with such sacrifices, if they be abstracted from the more delightful sacrifices of bounty and mercy. God never made an exception against these, or derogated from them in any case; they absolutely and perpetually are (as St. Paul speaketh) Odours of a sweet smell, 
P●il. 4. 18.  sacrifices acceptable and wellpleasing to God; and the Apostle to the Hebrews seconds him: To do good, 
Heb. 13 8.  saith he, and to communicate, forget not, for with such sacrifices God is well-pleased; by these, all other works, and all enjoyments are sanctified; for, 
Luke 11. 41.  Given alms (saith our Lord) of what you have, and behold all things are pure unto you. Such charitable persons are therefore frequently pronounced blessed, that is in effect enstated in a confluence of all good things: Blessed is he that considereth the poor, 
Psal. 41. 1.  says the Psalmist; and, He that hath a bountiful eye, 
Prou. 22. 9  is blessed, 
14 21.  saith Solomon; and, He that hath mercy on the poor, happy is he, saith the Wise man again; and, 
Mat. 5. 7.  Blessed are the merciful, saith our Lord himself; so in gross and generally; particularly also, and in retail the greatest blessings are expressly allotted to this practice: prosperity in all our affairs is promised thereto; Thou (saith Moses) shalt surely given thy poor brother, 
Deut▪ 15. 10.  and thy heart shall not be grieved, that thou givest unto him, because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thy hand unto. Stability in a good condition is ordinarily consequent thereon; so the Prophet Daniel implies, when advising King Nabuchadnezzar to these works, he adds, 
Dan 4 17.  If it may be a lengthening of thy tranquillity: deliverance from evil incumbent, protection in imminent danger, and support in afflictions, are the sure rewards thereof; so the Psalmist assures us: 
Psal. 41. 1, etc.  Blessed (saith he) is he that considereth the poor, the Lord will deliver him in time of trouble; the Lord will preserve him and keep him alive, and he shall be blessed upon earth; and thou wilt not deliver him into the will of his enemies; the Lord will strengthen him upon the bed of languishing, thou wilt make all his bed in his sickness. Security from all want, is likewise a recompense proper thereto: 
P●ov. 28. 27.  for, He that giveth to the poor, shall not lack, saith the Wiseman: thriving in Wealth and Estate, is another special reward; for, The liberal soul shall be made fat; 
Prou. 11 25.  the same Author gives us his word for it: even of the good things here below to those, who for his sake in this, or any other way, 
Mat. 19 29.  do let go houses or lands, our Lord promiseth the return of a hundred fold, either in kind, or in value. So great encouragements are annexed to this practice even in relation to the concernments of this transitory life; but to them beside God hath destinated rewards incomparably more considerable and precious; spiritual and eternal rewards, treasures of heavenly wealth, crowns of endless glory, 
Luke 14 13.  the perfection of joy and bliss to be dispensed at the resurrection of the just. 
M●●. 19 29.  He that for my sake hath left houses 
Mark 10. 30.  or lands, shall receive a hundred fold now at this time, (or in this present life) and in the world to come shall inherit everlasting life; so infallible Truth hath assured us. They who perform these duties, 
Luke 12. 33.  are said to make themselves bags, which wax not old; a treasure that faileth not in the heavens; 
Luke 16. 9  to make themselves friends of the unrighteous mammon, who, when they fail, (when they departed, and leave their earthly wealth) will receive them into everlasting habitations; to lay up in store for themselves a good foundation against the time to come, 
1 Tim. 6. 19  that they may lay hold on eternal life; such rewards are promised to the observers.  
8 And correspondently grievous punishments are designed, and denounced to the transgressors of these duties; the worst of miseries is their portion and doom; they for being such do forfeit God's love and favour; they loose his blessing and protection; they can have no sure possession of, nor any comfortable enjoyment of their Estate, 
Jam. 2. 13.  for, He (saith St. James) shall have judgement without mercy, who sheweth no mercy: and of such a person it is said in Job, That which he laboureth for he shall restore, 
Job 20. 18.  and shall not swallow it down; according to his substance shall the restitution be, and he shall not rejoice therein; because he hath oppressed, and forsaken the poor; (not only because he hath unjustly oppressed, but because he hath uncharitably forsaken the poor:) If by the Divine forbearance such persons do seem to enjoy a fair portion in this life, 
Psal. 17. 14.  (prospering in the world, 
Psal. 73. 12.  and increasing in richeses) they will found a sad reckoning behind in the other world; this will be the result of that Audit: 
Luk. 6. 24.  Woe be unto you rich men, for you have received your consolation, (such rich men are meant, who have got, or kept, or used their wealth basely; who have detained all the consolation it yields to themselves, and imparted noon to others;) 
Luk. 16. 25.  and, Remember, son, thou didst receive thy good things in this life; (so didst receive them, as to swallow them, and spend them here; without any provision or regard for the future in the use of them;) and, Cast that unprofitable servant (who made no good use of his Talon) into utter darkness: 
Mat. 25. 30.  such will be the fate of every one, 
Luk 12 21.  that treasures up to himself, and is not rich unto God; not rich in piety and charity, not rich in performing for God's sake works of bounty and mercy.  
9 It is indeed most considerable, that at the final reckoning, when all men's actions shall be strictly scanned, and justly sentenced according to their true desert, a special regard will be had to the discharge or neglect of these duties. It is the bountiful and merciful persons, who have relieved Christ in his poor members and brethrens, who in that day will appear to be the sheep at the right hand; and shall hear the good Shepherd's voice uttering those joyful words, Come ye blessed of my Father, 
Mat. 25. 34.  enter into the Kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye come unto me: He doth not say, because ye have made goodly professions, because you have been Orthodox in your opinions, because you have frequented religious Exercises, (have prayed often and long, have kept many Fasts, and heard many Sermons) because you have been staunch in your conversations, because you have been punctual in your deal; because you have maintained a specious guise of piety, sobriety, and justice, (although indeed he that will come of well at that great Trial, must be responsible, and able to yield a good account in respect to all those particulars) but because you have been charitably benign and helpful to persons in need and distress; therefore blessed are you, therefore enter into the Kingdom of glorious bliss prepared for such persons: this proceeding more than intimates, that in the judgement of our Lord no sort of virtue or good practice is to be preferred before that of charitable bounty, or rather that in his esteem noon is equal thereto; so that if the Question were put to him, which is one of them to Antiochus, 
Athan. Tom. 2.  (in Athanasius his works) Which is the most eminent Virtue? Our Lord would resolve it no otherwise, than is done by that Father, affirming, That Mercifulness is the Queen of Virtues; for that at the final account, the examination chief proceeds upon that; it is made the special Touchstone of Piety, and the peculiar ground of happiness. On the other side, those who have been deficient in these performances, (uncharitable and unmerciful persons) will at the last Trial appear to be the wretched Goats on the left hand, unto whom this uncomfortable speech shall by the great Judge be pronounced: 
Mat. 25. 41.  Departed from me ye cursed into everlasting fire, prepared for the Devil and his Angels: for I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not: It is not, we may see, for having done that, which in this world is called rapine or wrong; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. Ora●. 16.  for having pillaged, or cozened their Neighbour; for having committed Adultery or Murder, or any other thing prohibited, that these unhappy men are said to be formally impeached, and finally condemned to that miserable doom, but for having been unkind and unmerciful to their poor brethrens: this at that high Tribunal will pass for a most enormous crime, for the capital offence; for this it is, that they shall be cursed, and cast down into a wretched consortship with those malicious and merciless Fiends, unto whose disposition they did so nearly approach.  
Thus it appears how mighty a stress God in the holy Scripture doth lay upon these duties, so peremptorily commanding them, so vehemently pressing them, so highly commending them, so graciously by promises alluring us to the performance, so dreadfully by threaten deterring us from the neglect of them: what an affront then will it be to God's Authority, what a distrust to his Word, what a contempt of his Power, his Justice, his Wisdom, what a despite to his Goodness and Mercy, if notwithstanding all these Declarations of his will and purposes, we shall presume to be uncharitable in this kind? There are also Considerations (very many, very clear, and very strong) which discover the great reasonableness and equity of these Laws, with our indispensable obligation to obey them; the which indeed with greater force do exact these duties from us, and do more earnestly pled in the poor man's behalf, than he can beg or cry. If we either look up unto God, or down upon our poor Neighbour; if we reflect upon ourselves, or consider our wealth itself, every where we may discern various reasons obliging us, and various motives inducing us to the practice of these duties.  
In regard to God,  
1. We may consider, 
II Head of Discourse.  that by exercising of bounty and mercy, we are kind and courteous to God himself; by neglecting those duties, we are unkind and rude to him: for that what of good or evil is by us done to the poor, God interprets and accepts as done to himself. The poor have a peculiar relation to God; he openly and frequently professeth himself their especial Friend, Patron and Protector; he is much concerned in, and particularly chargeth his Providence with their support: in effect therefore they shall surely be provided for one way or other, (The poor shall eat and be satisfied; 
Psal. 22. 26.  God will save the afflicted people; 
18. 27.  The Lord preserveth the strangers, 
146. 9  he relieveth the fatherless and widow) but out of goodness to us, he chooseth (if it may be, we freely concurring therein) and best liketh, that it should be done by our hands; this conducing no lesle to our benefit, than to theirs; we thereby having opportunity to show our respect to himself, and to lay an engagement on him to do us good. God therefore dareth the poor man his own Name, and alloweth him to crave our succour for his sake; (when the poor man asketh us in God's Name, or for God's sake, he doth not usurp or forge, he hath good authority, and a true ground for doing so) God gives him credit from himself unto us for what he wants, and bids us charge what he receiveth on his own account; permitting us to reckon him obliged thereby, and to writ him our debtor; engaging his own word and reputation duly to repay, 
Prou. 19 17.  fully to satisfy us: He that hath pity on the poor, dareth to the Lord, and that which he hath given, will he pay him again, saith the Wiseman; 
Mat 25. 40, 45.  and, In as much as ye have done it to the lest of my brethrens, ye have done it unto me, saith our Saviour: and, God is not unrighteous to forget your work and labour of love, 
Heb. ● 10.  which ye have showed toward his Name, in that ye have ministered to the saints, and do minister, saith the Apostle. What therefore we given to the poor, God accepteth as an expression of kindness to himself, being given to one of his friends and clients, in respect to him; he regards it as a testimony of friendly confidence in him, signifying that we have a good opinion of him, that we take him for able and willing to requited a good turn, that we dare take his word, and think our goods safe enough in his custody. But if we stop our ears, or shut our hands from the poor, God interprets it as a harsh repulse, and a heinous affront put upon himself; we doing it to one, who bears his Name, and wears his Livery, (for the poor man's rags are badges of his relation unto God) He thereby judges, that we have little good will, little respect, little compassion toward himself, since we vouchsafe not to grant him so mean a favour, since we refuse at his request, and (as it were) in his need, to accommodate him with a small sum, he justly reputes it as an argument of unkindly diffidence in him, that we have sorry thoughts of him, deeming him no good Correspondent, little valuing his word, suspecting his goodness, his truth, or his sufficiency.  
2. We by practising those duties are just, by omitting them are very unjust toward God. For our goods, our wealth, and our estate, are indeed noon of them simply or properly our own, so that we have an absolute property in them, or an entire disposal of them: not, we are utterly incapable of such a right unto them, or power over them; God necessarily is the true and absolute Proprietary of them. They are called the gifts of God, 
Eccles 5. 19 6. 2.  but we must not understand that God by giving them to us, hath parted with his own right to them; they are deposited with us in trust, not alienated from him; they are committed to us as Stewards, not transferred upon us as Masters: they are so ours, that we have no authority to use them according to our will or fancy, but are obliged to manage them according to God's direction and order. He by right immutable is Lord Paramount of all his Creation; every thing unalienably belongs to him, upon many accounts: He out of nothing made all things at first, and to every Creature through each moment a new being is conferred by his preservative influence; originally therefore he is Lord of all things, and continually a new Title of Dominion over every thing springeth up unto him: it is his always, because he always maketh it. We ourselves are naturally mere Slaves and Vassals to him: as we can never be our own, (Masters of ourselves, of our lives, of our liberties) so cannot we ever properly be owners of any thing; there are no possible means by which we can acquire any absolute Title to the lest mite; the principal right to what we seem to get, according to all Law and Reason, accrueth to our Master. All things about us, by which we live, with which we work and trade; the Earth which supports and feeds us, and furnisheth us with all commodities; 
Psal. 24. 1.  the Air we breathe, 
50. 12.  the Sun and Stars which cherish our life, 
89. 11.  are all of them his, 
95. 5.  his Productions, and his Possessions, subsisting by his pleasure, subject to his disposal: how then can any thing be ours? how can we say with the foolish Churl Nabal, 
1 Sam. 25. 11.  Shall I take my bread, and my water, and my flesh, and given it? Thy? OH inconsiderate man! How cam'st thou by it? how dost thou hold it? didst thou make it, 
Sed ais; Quid in justum est, si cùm aliena non invadam, propria diligentiùs servem? OH impudens dictum! propria dicis? quae? ex quibus reckoned it is in hunc murdum detulisti? Ambros.  or dost thou preserve it? Canst thou claim any thing by Nature? Not, thou broughtest nothing with thee into the world, thou didst not bring thyself hither: Canst thou challenge any thing to thyself from Chance? Not, for there is no such thing as Chance, all things being guided and governed by God's Providence. Dost thou conceive thy Industry can entitle thee to any thing? Thou art mistaken, for all the wit and strength thou appliest, the head thou contrivest with, and the hands thou workest with, are God's; all the success thou findest did wholly depend on him, was altogether derived from him; all thy projects were vain, all thy labours would be fruitless, did not he assist and bless thee: Thou dost vainly and falsely lift up thy heart, 
D●ut. 8. 13, 14, 17▪ 18.  and forget the Lord thy God, whenas thy herds and flocks multiply, and thy silver and gold is multiplied, and all that thou hast is multiplied; if thou sayest in thy heart, My power and the might of my hand hath gotten me this wealth: But thou must remember the Lord thy God, for it is he that giveth thee power to get wealth. Since then upon all scores every thing we have doth appertain to God, he may without any injury recall or resume whatever he pleaseth; 
Aliena rapere convincitur, qui ultra necessaria sibi retinere probatur. Hieron.  and while he letteth any thing abide with us, we cannot justly use it otherwise than he hath appointed, we cannot duly apply it otherwise than to his interest and service. 
Quicquid Deus plusquam opus est dederit, non nobis special●ter dedit, sed per nos aliis erogandum transmisit▪ quòd si non dederimus, res ali●nas invasimus . God then having enjoined, that after we have satisfied our necessities, and supplied our reasonable occasions, we should employ the rest to the relief of our poor Neighbours; 
Aug. Serm. 219. de Temp.  that if we have two coats, 
Luk. 3. 11.  (one more than we need) we should impart one to him that hath noon; if we have meat abundant, that we likewise communicate to him that wants it: 
Proprium nemo dicat quod commune; plusquam sufficeret sumptui violenter obtentum est. Ambros.  God by the poor man's voice (or by his need and misery) demanding his own from us, we are very unjust if we presume to withhold it; doubly unjust we are, both toward God, and toward our Neighbour: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ●as. M.  we are unfaithful Stewards, misapplying the goods of our Master, and crossing his order: we are wrongful Usurpers, detaining from our Neighbour that which God hath allotted him: we are in the Court of Conscience, we shall appear at the Bar of God's Judgement not better than Robbers, (under vizards of legal right and possession) spoiling our poor Brother of his goods; his, I say, by the very same title as any thing can be ours, by the free donation of God, fully and frequently expressed, as we have seen, in his holy Word: (he cannot take it away by violence or surreption against our will, but we are bound willingly to yield it up to him; to do that, were disorder in him; to refuse this, is wrong in us:) 
Nostrum est pauperes clamant quod effunditis; nobis crudelite● subtrahitur, quod inanite● expenditur. Bern.  'tis the hungry man's bread, which we hoard up in our barns; 'tis his meat, on which we glut; and his drink, which we guzzle: 'tis the naked man's apparel, which we shut up in our presses, or which we exorbitantly ruffle and flaunt in: 'tis the needy persons gold and silver which we closely hid in our chests, or spend idly, or put out to useless use: we are in thus holding, or thus spending, truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only covetous, but wrongful, or havers of more than our own, against the will of the right owners; plainly violating that precept of Solomon, 
Prou. 3. 27.  Withhold not good from them to whom it is due, when it is in the power of thy hand to do it. If we are ambitious of having a property in somewhat, 
Omne quod malè possidetur alienum est; male autem possidet, qui malè ●titur. August.  or affect to call any thing our own, 'tis only by nobly giving that we can accomplish our desire, that will certainly appropriate our goods to our use and benefit: but from basely keeping, or vainly embezilling them, they become not our possession and enjoyment, but our theft and our bane. (These things, spoken after the holy Fathers, wise Instructors in matters of piety, are to be understood with reasonable temperament, and practised with honest prudence. I cannot stand to disdiscuss cases, and remove scruples; a pious Charity will easily discern its due limits and measures, both declining perplexity, and not evading duty: the sum is, that justice towards God and man obligeth us, not to suffer our poor Brother to perish, or pine away for want, when we surfeit and swim in plenty; or not to see him lack necessaries, when we are well able to relieve him)  
3. Showing bounty and mercy are the most proper and the principal expressions of our gratitude unto God; so that in omitting them, we are not only very unjust, but highly ingrateful. Innumerable are the benefits, favours and mercies, (both common and private) which God hath bestowed on us, and doth continually bestow; he incessantly showers down blessings on our heads; he daily loadeth us with his benefits; 
Psal. 68 19  he perpetually crowneth us with loving kindness and tender mercies: 
Psal. 103. 4.  all that we are, all that we have, all that we can hope for of good, is alone from his free bounty; our beings and lives, with all the conveniencies and comforts of them, we entirely own to him as to our Maker, our Preserver, our constant Benefactor: all the excellent privileges we enjoy, and all the glorious hopes we have as Christians, we also stand indebted for purely to his undeserved mercy and grace; and, What shall we tender unto the Lord for all his benefits toward us? 
Psal. 116. 12.  Shall we tender him nothing? shall we refuse him any thing? shall we boggle at making returns so inconsiderable, in regard to what he hath done for us? What is a little Gold, or Silver, or Brass perhaps, which our poor Neighbour craveth of us, in comparison to our life, our health, our reason, to all accommodations of our body, and all endowments of our mind? What are all the goods in the world to the love and favour of God, to the pardon of our sins, to the gifts of God's Spirit, to the dignity of being the children of God, and heirs of salvation; to the being freed from extreme miseries, and made capable of eternal felicity? And doth not this unexpressible goodness, do not all these inestimable benefits require some correspondent thankfulness? Are we not obliged, shall we not be willing to exhibit some real testimony thereof? And what other can we exhibit beside this? We cannot directly or immediately requited God, for he cannot so receive any thing from us; he is not capable of being himself enriched or exalted, of being any wise pleasured or bettered by us, who is in himself infinitely sufficient, glorious, joyful and happy: 
Psal. 16. 2.  Our goodness extends not to him; 
Job 22. 2.  A man cannot be profitable to his Maker: All that we can do in this kind, is thus indirectly, in the persons of his poor relations, to gratify him, imparting at his desire and for his sake somewhat of what he hath bestowed on us, upon them. Such a thankful return we own unto God, not only for what he hath given us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz.  but even for the capacity of giving to others; for that we are in the number of those who can afford relief, and who need not to demand it. Our very wealth and prosperous state should not seem to us so contemptible things, that we should be unwilling to tender somewhat back in grateful resentment for them: the very act of giving is itself no mean benefit, 
Nec enim he●o Deo pra●stat benficium in his, quae dederit; sed Deus his homini, quae acceperit. Salvian.  (having so much of honour in it, so much of pleasure going with it, so much of reward following it) we receive far more than we return in giving; for which therefore it is fit, that we should return our gratitude, and consequently that we should perform these duties: for indeed without this practice, no other expression of gratitude can be true in itself, or can be acceptable unto God: We may seem abundantly to thank him in words, but a sparing hand gives the lie to the fullest mouth; we may spare our breath, if we keep back our substance; for all our praising God for his goodness, and blessing him with our lips, if we will do nothing for him, if we will not part with any thing for his sake, appears mere compliment, is in truth plain mockery, and vile hypocrisy.  
4. Yea, which we may farther consider, all our devotion severed from a disposition of practising these duties, is no lesle such; cannot have any true worth in it, shall not yield any good effect from it. Our prayers, if we are uncharitably disposed, what are they other than demonstrations of egregious impudence and folly? For how can we with any face presume to ask any thing from God, when we deny him requesting a small matter from us? How can we with any reason expect any mercy from him, when we vouchsafe not to show any mercy for his sake? Can we imagine, that God will harken unto, or mind our petitions, when we are deaf to his entreaties, and regardless of his desires? Not; 'tis his declaration to such bold and unreasonable petitioners, 
Isai. 1. 15.  When you spread forth your hands, I will not hear you; when you make many prayers, I will not hear: Not importunity, no frequency of prayers will move God in such a case; the needy man's cries and complaints will drown their noise; his sighs and groans will obstruct their passage, 
Jam. 5. 4.  and stop the ears of God against them. Likewise all our semblances of repentance, all our corporal abstinencies & austerities, if a kind and merciful disposition are wanting, what are they truly but presumptuous dally, or impertinent trifle with God? For do we not grossly collude with sin, when we restrain the sensual appetites of the body, but foment the souls more unreasonable desires? when we kerb our wanton flesh, and given licence to a base spirit? Do we not palpably baffle, when in respect to God, we pretend to deny ourselves, yet upon urgent occasion allow him nothing? Do we not strangely prevaricate, when we would seem to appease God's anger, and purchase his favour by our submissions, yet refuse to do that, which he declares most pleasing to him, and most necessary to those purposes? It is an ordinary thing for men thus to serve God, and thus to delude themselves: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. M. in Luk 12. 8.  I have known many, (saith St. Basil) who have fasted, and prayed, and groaned, and expressed all kind of costless piety, who yet would not part with one doit to the afflicted: such a cheap and easy piety, which costs us little or nothing, can surely not be worth much; and we must not conceit that the Alwise God, 
1 Sam. 2. 3.  (the God of knowledge, by whom actions are weighed, as Anna sang; and, who weigheth the spirits also, 
Prov 16. 2.  as the Wiseman saith) will be cheated therewith, or take it for more than its just value. Not, he hath expressly signified, that he hath not chosen such services, 
2 Sam. 24. 24.  nor doth take any pleasure in them; 
Isai. 58. 5. 1. 13, 14.  he hath called them vain and impertinent oblations; 
Mic. 6. 7.  not sweet or acceptable, 
Jer. 6. 13, 20.  but abominable and troublesome to him, such as he cannot away with, and is weary to bear. 'Tis religious liberality that doth prove us to be serious and earnest in other religious performances; which assures that we value matters of piety at a considerable rate; which gives a substance and solidity to our devotions; which sanctifies our fasts, and verifies our penances; which renders our praises real, and our prayers effectual; so that these being combined, we may reasonably expect acceptance and recompense; and in effect to hear that from God, which by him was returned to good Cornelius, Thy prayers and thy alms are come up for a memorial before God. 
Act. 10. 4.   
5. The conscionable practice of these duties, doth plainly spring from those good dispositions of mind, regarding God, which are the original grounds and fountains of all true piety; and the neglect of them issueth from those vicious dispositions, which have a peculiar inconsistency with piety, being destructive thereof in the very foundation and root. Faith in God is the Fundamental Grace, upon which Piety is grounded; Love and fear of God, are the Radical Principles, from which it grows; all which as the charitable man discovers in his practice, so they are apparently banished from the heart of the illiberal and unmerciful person.  
As for Faith, the good man in showing bounty, exerciseth the chief acts thereof; he freely parteth with his goods, because he trusteth on God's Providence more than them; and believeth God more ready to help him, than any Creature can do, in his need; because he is persuaded, that God is most good and benign, so as never to suffer him to be oppressed with want; because he taketh God to be just and faithful, who having charged him to care for nothing, 
Mat. 6. 25.  but to cast his care and burden upon the Lord, 
Phil. 4. 6.  having promised to care for him, 
1 Pet. 5. 7.  to sustain him, 
Psal. 55. 23.  never to leave or forsake him; 
Heb. 13▪ 5.  having also engaged himself to repay and recompense him for what he giveth to his poor Neighbour, will not fail to make good his word; because he thinks God abundantly solvent, and himself never the poorer for laying out in his behalf; because, in short, he is content to live in a dependence upon God, and at his disposal. It is mentioned by the Apostle to the Hebrews, 
Heb. 10. 34.  as a special instance of a resolute and constant faith in the first Christians, that they took joyfully the spoiling of their goods, knowing in themselves, that they had in heaven a better and an enduring substance: he that not forcibly by the violent rapacity of others, but voluntarily by his own free resignation for the service of God, delivereth them up with the same alacrity, opinion and hope, thereby demonstrates the same faith. But the Gripple Wretch, who will bestow nothing on his poor Brother for God's sake, is evidently an Infidel, having noon at all, or very heathenish conceits of God: He must be either a mere Atheist, disbelieving the existence of God; or an Epicurean, in his heart denying God's Providence over human affairs: (for did he conceive God to have any regard unto, or any influence over what passes here, how could he be afraid of wanting upon this score? how could he repose any confidence in these possessions? how could he think himself secure in such a neglect or defiance of God?) Or he must be exceedingly profane, entertaining most dishonourable and injurious apprehensions of God: He cannot but imagine God very unkind, not only in neglecting men that want his help, but in making them to suffer for spending upon his account; very unjust, in not repaying what he borrows; very unfaithful, in breaking his word; very deceitful, in gulling us of our things by fair promises of restitution and requital: Or he must apprehended God forgetful of what we do, and himself says; or that he is needy and impotent, not having wherewith to make satisfaction, not being able to make good what he pretends. He must in his conceit debase God even beneath the vilest Creatures, thinking a senseless lump of clay more apt in his need to help him, than God can be with all his power and care; supposing his money safer in his own Coffers, than in God's hands; and that Iron Bars will guard it more surely, than divine protection; esteeming his Neighbour's Bond for much better security than God's Word; and that a mortal man is far more able or more true, than the Eternal Lord. He certainly cannot think one word true, that God says, being loathe to trust him for a penny, for a piece of bread, or for an old garment; all God's promises of recompense, and threaten of punishment, he takes for idle fictions; Heaven and Hell are but Vtopias in his conceit; the joys of one, offered to the charitable person, are but pleasant fancies; the torments of the other, denounced to the uncharitable, but fearful dreams: all other things are but names, money and lands are the only real things unto him: all the happiness he can conceive or wish, is contained in bags and barns; these are the sole points of his Faith, and objects of his confidence. 
Habac. 2. 9  He makes gold his hope, and saith to the fine gold, Thou art my confidence: he rejoices because his wealth is great, and because his hand hath gotten much, 
Job 31. 34.  (as Job speaketh, disclaiming that practice in himself, and tacitly charging it on the persons we speak of.) He doth in fine affect a total independency upon God, and cares to have no dealing with him; he would trust to himself, and live on his own estate: so gross infidelity, and horrible profaneness of mind, lie couched under this sort of vices.  
As for the love of God, the liberal man declares it, in that for God's sake he is willing to part with any thing; that he values God's love and favour above all other goods; that he deems himself rich and happy enough in the enjoyment of God. 
1 Joh 3. 17.  But, Who hath this world's goods, and seethe his brother have need, and shutteth up his bowels from him, how dwelleth the love of God in him? saith St. John; that is, it is impossible he should love God; 'tis a vain conceit to think he does; 'tis a frivolous thing for him to pretend it; for how possibly can he bear in his heart any affection to God, who will not for his sake, and at his instance, part with a little worthless trash, and dirty pelf? who prizes so inconsiderable matters beyond God's favour and friendship? who prefers the keeping of his wealth, before the enjoyment of God; and chooses rather certainly to quit his whole interest in God, than to adventure a small parcel of his estate with God? His practice indeed sufficiently discovers, that his hard and stupid heart is uncapable of any love, except of a corrupt, inordinate and found love, or dotage toward himself, since so present & sensible objects cannot affect him: 
1 Joh. 4▪ 20.  He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?  
And as to the fear and reverence of God, the liberal man expresses it in submission to God's commands, although with his own present seeming diminution and loss; in preferring the discharging of his Conscience before the retaining his Money; in casting overboard his temporal goods, that he may secure his spiritual and eternal concernments: He can say (his practice attesting to his profession) with David, I love thy commandments above gold; 
Psal. 119 127, ●2.  and, The law of thy mouth is dearer to me than thousands of gold and silver; he shows, that he is a man of truth, 
Exod. 18. 21.  fearing God, and hating covetousness; which dispositions, as having much affinity and connexion, are well joined together by Jethro. But the uncharitable man can have little fear of God before his eyes; since the commands of God have no efficacy on his Conscience; since he dreads not the effects of divine power and justice, provoked by his disobedience; since he deems an imaginary danger of want from giving, worse than a certain commission of sin in withholding; and is more afraid of penury here, than of damnation hereafter.  
The truth is, the covetous or illiberal man is therefore uncapable of being truly pious, because his heart is possessed with vain devotion toward somewhat beside God, which in effect is his sole Divinity: 
Col. 3. 5.  he is justly styled an Idolater, 
Ephes. 5. 5.  for that he directs and employs the chief affections of his mind upon an Idol of Clay, which he loves with all his heart and all his soul, which he entirely confides in, which he esteems and worships above all things. It is Mammon, which of all the Competitors and Antagonists of God, invading God's right, and usurping his place, 
Mat. 6. 24.  is (as our Lord intimates) the most dangerous, and desperately repugnant: where he becomes predominant, true Religion is quite excluded, You cannot serve God and Mammon. Other vicious inclinations combat reason, and often baffle it, but seldom so vanquish it, as that a man doth approve or applaud himself in his miscarriages; but the covetous humour seizeth on our reason itself, and seateth itself therein; inducing it to favour and countenance what is done amiss: the voluptuous man is swayed by the violence of his appetite, but the covetous is seduced by the dictate of his judgement; he therefore scrapes and hoards, and lets go nothing, because he esteems wealth the best thing in the world, and then judges himself most wise, when he is most base: 
Prou. 23. 4.  Labour not to be rich, cease from thy own wisdom, saith Solomon; intimating the judgement such persons are want to make of their richeses: whence of all dispositions opposite to piety, this is the most pernicious. But farther,  
6. Let us consider; That nothing is more conformable to God's nature, or renders us more like to him, than beneficence and mercy; and that consequently nothing can be more grateful to him; that nothing is more disagreeable and contrary to the essential disposition of God, than illiberality and unmercifulness, and therefore that nothing can be more distasteful to him. What is any being in the world, but an efflux of his bounty, and an argument of his liberality? Look every where about Nature, consider the whole tenor of Providence; surveyed all the works, and scan all the actions of God, you will found them all conspiring in attestation to those sweet Characters and Eulogies, which the holy Scripture ascribeth to God, representing him to be Merciful and gracious, 
Exod. 34▪ 6.  long-suffering, and abundant in goodness; 
Joel▪ 2. 13.  to be sorry for evil, (incident or inflicted upon any Creature) to delight in mercy, 
Mic. 7. 18.  to wait that he may be gracious; 
Isai. 30. 18.  styling him the God of love, 
Rom. 5. 33. 13. 5.  of peace, 
Ephes. 2. 4.  of hope, of patience, of all grace, 
2 Cor. 13. 11. 1. 3.  and of all consolation; the Father of pities, 
Jam. 5. 11.  rich in mercy, and full of bowels; 
1 Pet. 5. 10.  affirming of him, and by manifold evident evidences demonstrating, that he is benign even unto the ingrateful and evil; 
Luk▪ 6. 35.  that He is good to all, 
Psal. 145. 9  and his tender mercies are over all his works. Nature, (I say) Providence and Revelation, do all concur in testifying this, that there is nothing in God so peculiarly admirable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 26.  nothing (as it were) so Godlike; that is, so highly venerable and amiable, as to do good and show mercy. We therefore by liberal communication to the needy, 
Deus est mortal juvare mortalem. Plin. Nat. H. lib. 2.  do most approach to the nature of God, and most exactly imitate his practice; acquiring to ourselves thereby somewhat of Divinity, and becoming little Gods to our Neighbour: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Mat. Orat. 35.  Nothing (saith St. Chrusostom) maketh us so neare equal to God, as beneficence; and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 16.  Be (saith St. Gregory Nazianzen) a God to the unfortunate, imitating the mercy of God; for a man hath nothing of God so much as to do good. That such hath always been the common apprehension of men, the practice of all times sheweth, in that men have been ever apt to place their Benefactors among their Gods, deferring that love and veneration unto them in degree, which in perfection do appertain to the supreme Benefactor. 
Luk. 6. 35, 36.  Be merciful, as your heavenly Father is merciful; so our Saviour proposeth God's mercy to us, both as a pattern directing, and as an argument inducing us to mercifulness; implying it also to be a good sign declaring us the children of God; the genuine offspring of the all-good and all-merciful Father; yea, that it even renders and constitutes us such, (we thereby coming most truly to represent, and most nearly to resemble him.) Our Lord farther teaches us, 
Mat. 5. 44, 45.  saying, Love your enemies, bless them that curse you, do good to those that hate you— that you may be the sons of your Father which is in heaven. And they who thus are God's children, must consequently be very dear to him, and most gracious in his sight; he cannot but greatly like and love himself (the best of himself) in them; he cannot but cherish and treat them well, who are the fairest and truest images of himself; no spectacle can be so pleasant to him, as to see us in our practice to act himself, doing good to one another; 
Colos. 3. 12.  as the elect of God, holy and beloved, putting on bowels of mercies and kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, even as Christ forgave us, 
Ephes. 5. 1, 2.  being followers of God as dear children, and walking in love, even as Christ also loved us. But on the other side, there is not in Nature any thing so remotely distant from God, or so extremely opposite to him, as a greedy and griping Niggard; Hell is scarce so contrary to Heaven, as such a man's disposition to the nature of God; for 'tis goodness which sits gloriously triumphant at the top of Heaven; and uncharitableness lieth miserably grovelling under the bottom of Hell: Heaven descends from the one, as its principal cause; Hell is built on the other, as its main foundation: as the one approximates the blessed Angels to God, and beatifies them; so the other removeth the cursed Fiends to such a distance from God and happiness: not to wish, not to do any good, is that which renders them both so bad, and so wretched; and whoever in his conditions is so like to them, and in his practice so agrees with them, cannot but also be very odious to God, and extremely unhappy; God cannot but abhor so base a degeneration from his likeness in those, who by nature are his children, and should be farther such according to his gracious design; neither can any thing more offend his eyes, than seeing them to use one another unkindly: so that if obtaining the certain favour of the great God, with all the benefits attending it, seem considerable to us; or if we think it adviseable to eat his displeasure, with its sad effects; it concerns us to practise these duties. So I conclude that sort of Considerations, enforcing these duties, which more immediately regard God.  
Farther, 
III Head of Discourse.  before we deny our relief to our poor Neighbour, let us with the eyes of our mind look on him, and attentively consider who he is; what he is in himself, and what he is in relation unto us.  
1. He whose need craves our bounty, whose misery demands our mercy, what is he? He is not truly so mean and sorry a thing, as the disguise of misfortune, under which he appears, doth represent him. He who looks so deformedly and dismally, who to outward sight is so ill bestead, and so pitifully accoutred, hath latent in him much of admirable beauty and glory; he within himself containeth a nature very excellent; an immortal soul, and an intelligent mind, by which he nearly resembleth God himself, and is comparable to Angels; he invisibly is owner of endowments, rendering him capable of the greatest and best things: What are Money and Lands? what are Silk and fine Linen? what are Horses and Hounds in comparison to Reason, to Wisdom, to Virtue, to Religion, which he hath, or (in despite of all misfortune) he may have, if he please? He whom you behold so dejectedly sneaking, in so despicable a garb, so destitute of all convenience and comfort, (lying in the dust, naked or clad with rags, meager with hunger or pain) he comes of a most high and heavenly extraction; he was born a Prince, the Son of the greatest King Eternal; he can truly call the Sovereign Lord of all the World his Father; having derived his soul from the mouth, having had his body form by the hands of God himself: 
Prou. 22. 2.  (in this, The rich and poor, as the Wiseman saith, do meet together; the Lord is the Maker of them all.) That same forlorn Wretch, whom we are so apt to despise and trample upon, 
Gen. 1. 28.  was framed and constituted Lord of the visible World; had all the goodly brightnesses of Heaven, and all the costly furnitures of Earth created to serve him: 
Psal. 8▪ 6.  (Thou madest him, saith the Psalmist of man) to have dominion over the works of thy hands; thou hast put all things under his feet:) Yea, he was made an inhabitant of Paradise, and Possessor of felicities superlative; had immortal life, and endless joy in his hand; did enjoy the entire favour and friendship of the most High: such in worth of Nature, and nobleness of Birth he is, as a man; and highly more considerable he is, as a Christian: for as vile and contemptible as he looks, God hath so regarded and prized him, as for his sake to descend from Heaven, to clothe himself with flesh, to assume the form of a servant; for his good to undertake and undergo the greatest inconveniences, infirmities, wants and disgraces; the most grievous troubles, and most sharp pains incident to mortal nature; God hath adopted him to be his Child; the Son of God hath deigned to call him Brother; he is a Member of Christ, a Temple of the Holy Ghost, a free Denizen of the heavenly City; an Heir of Salvation, and Candidate of eternal Glory; the greatest and richest Personage is not capable of better privileges, than God hath granted him, or of higher preferments, than God hath designed him to: He equally with the mightiest Prince is the object of God's especial Providence and Grace, of his continual regard and care, of his fatherly love and affection; who, as good Elihu saith, 
Job 34. 19  accepteth not the persons of Princes, nor regardeth the rich more than the poor; for they are all the work of his hands. In fine, this poor Creature whom thou seest, is a man, and a Christian, thy equal, whoever thou art, in nature, and thy peer in condition; I say not in the uncertain and unstable gifts of fortune, not in this worldly state, which is very inconsiderable; but in gifts vastly more precious, in title to an estate infinitely more rich and excellent: yea, if thou art vain and proud, he sober and humble, he is thy better, in true dignity much to be preferred before thee, far in real wealth surpassing thee: 
Prou. 28. 6.  for, Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.  
2. That distinction, which thou standest upon, and which seemeth so vast between thy poor Neighbour and thee, what is it? whence did it come? wither tends it? It is not any wise natural, or according to primitive design: for as all men are in faculties and endowments of nature equal, so were they all originally equal in condition, all wealth and happy, all constituted in a most prosperous and plentiful estate; all things at first were promiscuously exposed to the use and enjoyment of all; every one from the common stock assuming as his own what he needed. Inequality and private interest in things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. Orat. 16.  (together with sicknesses and pains, together with all other infelicities and inconveniences) were the by-blows of our fall; sin introduced these degrees and distances; it devised the names of rich and poor; it begot these engrossings and enclosures of things; it forged those two small pestilent words, meum and tuum, which have engendered so much strife among men, and created so much mischief in the world: these preternatural distinctions were (I say) brooded by our fault, and are in great part fostered and maintained thereby; for were we generally so good, so just, so charitable as we should be, they could hardly subsist, especially in that measure they do. God indeed (for promoting some good ends, and for prevention of some mischiefs, apt to spring from our ill nature in this our lapsed state; particularly to prevent the strife and disorder which scrambling would 'cause among men, presuming on equal right, and parity of force) doth suffer them in some manner to continued, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. M.  and enjoins us a contented submission to them; but we mistake, if we think that natural equality and community are in effect quite taken away; or that all the world is so cantonized among some few, that the rest have no share therein; Not, every man hath still a competent patrimony due to him, and a sufficient provision made for his tolerable subsistence; God hath brought no man hither to be necessarily starved, or pinched with extreme want; but hath assigned to every one a Child's portion, 
Incas●ùm se innocentes putant, qui commune Dei munus sibi privatum vindicant. Greg. M.  in some fair way to be obtained by him, either by legal right, or by humble request, which according to Conscience aught to have effect. No man therefore is allowed to detain, or to destroy superfluously what another man apparently wants, but is obliged to impart it to him: so that rich men are indeed but the Treasurers, the Stewards, 
Mat. 24. 45.  the Caterers of God for the rest of men, having a strict charge to dispense unto every one his meat in due season, 
Luk. 12. 42.  and no just privilege to withhold it from any: the honour of distribution is conferred on them, as a reward of their fidelity and care; the right of enjoyment is reserved to the poor, as a provision for their necessity. Thus hath God wisely projected, that all his Children should both effectually and quietly be provided for; and that noon of them should be oppressed with penury; so that (as St. Paul hath it) One man's 
2 Cor. 8▪ 14.  abundance should supply another man's want, that there may be an equality: for since no man can enjoy more than he needs, and every man should have so much as he needs, there can be really no great inequality among men; the distinction will scarce remain other where than in fancy. What the Philosopher said of himself, 
Ego mea sic ha●eo, ut omnium sint. Demetrius apud Sen. de Benef. VII. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. M.  What I have, is so my, that it is every man's, is according to the practice of each man, who is truly and in due measure charitable; whereby that seemingly enormous discrimination among men is well moderated, and the equity of Divine Providence is vindicated: But he that ravenously grasps far more than he can well use, and gripes it fast in his clutches, so that the needy in their distress cannot come by it, doth pervert that equity which God hath established in things, defeats his good intention, (so far as he can) and brings a scandal on his Providence; and so doing is highly both injurious and impious.  
3. It was also (which we should consider) even one main end of this difference among us, permitted and ordered by God's Providence, that as some men's industry and patience might be exercised by their poverty, so other men by their wealth should have ability of practising justice and charity; that so both rich and poor might thence become capable of recompenses, suitable to the worth of such virtuous performances. Why art thou rich, (saith St. Basil) and he poor? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. M.  Surely for this; That thou mayst attain the reward of benignity, and faithful dispensation; and that he may be honoured with the great prize of patience. God in making thee rich, would have thee to be a double Benefactor, not only to thy poor Neighbour, but also to thyself; whilst thou bestowest relief on him, purchasing a reward to thyself. God also by this order of things designs, that a charitable intercourse should be maintained among men, mutually pleasant and beneficial; the rich kindly obliging the poor, and the poor gratefully serving the rich. Wherhfore by neglecting these duties, we unadvisedly cross the good purpose of God toward us, depriving ourselves of the chief advantages our wealth may afford.  
4. We should also do well to consider, that a poor man, even as such, is not to be disregarded, and that poverty itself is no such contemptible thing as we may be prove to imagine: there are Considerations, which may qualify Poverty even to dispute the place with Wealth, and to claim precedence to it: If the world vulgarly doth account, and call the rich man happy, a better Author hath pronounced the poor man such: 
Luk. 6▪ 20.  Blessed are the poor, doth march in the van of the Beatitudes, and a reason goeth along therewith, which asserteth its right to the place; for theirs is the Kingdom of Heaven; for that they are not only in an equal capacity as men, but in a nearer disposition as poor to the acquisition of that blissful state; for that poverty (the Mistress of Sobriety and honest Industry, the Mother of Humility and Patience, the Nurse of all Virtue) renders men more willing to go, and more expedite in the way toward Heaven: by it also we conform unto the Son of God himself, the Heir of Eternal Majesty, the Saviour of the World, 
2 Cour 8. 9  who for our sake become poor, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for our sake become a beggar) that we through his poverty (or beggary) might become rich: he willingly chose, he especially dignified and sanctified that depth of poverty, which we so proudly slight and loathe. The greatest Princes and Potentates in the World, the most wealth and haughty of us all, but for one poor Beggar had been irrecoverably miserable: to Poverty it is, that every one of us doth own all the possibility there is, all the hopes we can have of our Salvation; and shall we then ingratefully require it with scorn, or with pitiless neglect? shall we presume in the person of any poor man, to abhor or contemn the very poor, but most holy and most happy JESUS, our Lord and Redeemer? Not; if we will do Poverty right, we must rather for his dear sake and memory defer an especial respect and veneration thereto.  
5. Thus a due reflection on the poor man himself, 
Nemo est in genere humano, cui non dilectio, et si non pro mutua charitate, pro ipsa tamen communis naturae societate debetur. Aug Epist. 125.  his nature and state, will induce us to secure; but let us also consider him as related unto ourselves: Every such person is our neare Kinsman, is our Brother, is by indissoluble bands of cognation in blood, and agreement in Nature knit and united to us. We are all but several streams issuing from one source, several twigs sprouting from one stock; 
Act. 17. 26.  One blood, derived through several channels; one substance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  by miraculous efficacy of the Divine Benediction, multiplied or dilated unto several times and places. We are all fashioned according to the same original Idea, resembling God our common Father; we are all endued with the same faculties, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. N●z.  inclinations and affections; we all conspire in the same essential ingredients of our constitution, and in the more notable adjuncts thereof; it is only some inconsiderable accidents, (such as age, place, figure, stature, colour, garb) which diversify and distinguish us; in which, according to successions of time and chance, we commonly no lesle differ from ourselves, than we do at present from them: so that in effect, and reasonable esteem, every man is not only our Brother, 
Nih●l est unum uni tam simile, tam par, quàm omnes inter nosmetipsos s●m●s. Cic de Leg. 1.  but (as Aristotle saith of a Friend) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another one's self; is not only our most lively image, but in a manner our very substance; another ourselves under a small variation of present circumstances: the most of distinction between us and our poor Neighbour, consists in exterior show, in movable attire, in casual appendages to the nature of man; so that really when we use him well, we are kind to ourselves, when we yield him courteous regard, we bear respect to our own nature; when we feed and comfort him, we do sustain and cherish a member of our own body: but when we are cruel or harsh to him, we abuse ourselves; when we scorn him, we lay disparagement and disgrace on mankind itself; when we withhold secure or sustenance from him, we do (as the Prophet speaketh) hid ourselves from our own flesh; 
Isai. 58. 7.  we starve a part of our own body, and whither a branch of our stock: immoderate selfishness so blindeth us, that we oversee and forget ourselves: it is in this, it is in other good senses true what the Wiseman saith, The merciful man doth good to his own soul; 
Prou. 11. 17.  but he that is cruel, troubleth his own flesh.  
6. Farther, as the poor man is so nearly allied to us by society of common nature, so is he more strictly joined to us by the bands of spiritual Consanguinity. All Christians (high and low, rich and poor) are children of the same heavenly Father, spring from the same incorruptible seed, are regenerated to the same lively hope, are Coheirs of the same heavenly inheritance; are all members of one body, (members, saith St. Paul, one of another) and animated by one holy Spirit; which relation, as it is the most noble, and the most close that can be, so it should breed the greatest endearments, and should express itself in correspondent effects; it should tender us full of affection and sympathy one toward another; it should make us to tender the needs, and feel the sufferings of any Christian as our own; it should dispose us freely to communicate whatever we have, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eu●ip. Androm.  how precious soever, to any of our brethrens: this holy friendship should establish a charitable equality and community among us, both in point of honour and of estate: for since all things considerable are common unto us, since we are all purchased and purified by the same precious blood, since we all partake of the same precious faith, of the same high calling, of the same honourable privileges, of the same glorious promises and hopes; since we all have the same Lord and Saviour; why should these secular trifles be so private and particular among us? Why should not so huge a parity in those only valuable things not wholly (I say not in worldly state, or outward appearance, such as the preservation of order in secular affairs requireth, 
Colos. 3. 11.  but) in our opinion and affection extinguish that slight distinction of rich and poor, in concernments temporal? How can we slight so noble, so great a Personage as a Christian, for wanting a little dross? How can we deem ourselves much his superior, 
Heb. 2. 11.  upon so petty an advantage, 
Mat. 25. 40.  for having that, 
Joh. 15▪ 14.  which is not worth speaking or thinking of, in comparison to what he enjoyeth? Our Lord himself is not ashamed to call the lest among us his Brother, and his Friend; and shall we then disdain to yield to such an one the regard, and treatment suitable to such a Quality? Shall we not honour any Brother of our Lord? shall we not be civil and kind to any Friend of his? If we do not, how can we pretend to bear any true respect or affection unto himself? It is his express precept, that the greatest among us should, 
Mat. 20. 26.  in imitation of his most humble and charitable Self, be ready to serve the meanest; 
Rom. 12. 10.  and, 
Phil. 2. 3.  that we should in honour prefer one another, and in lowliness of mind esteem others better than ourselves, are Apostolical Rules, extending indifferently to rich and poor, which are plainly violated by disregarding the poor. Yea, this relation should, according to St. John's Doctrine, dispose us not only freely to impart these temporal goods, but even, if occasion be, willingly to expose our very lives for our brethrens: 
1 Joh. 3. 16.  Hereby, saith he, we perceive the love of God, because he laid down his life for us; and we aught to lay down our lives for our brethrens. How greatly then are they deficient from their duty, how little in truth are they Christians, who are unwilling to part with the very superfluities and excrements of their fortune for the relief of a poor Christian? Thus considering our Brother may breed in us charitable dispositions toward him, and induce us to the practice of these duties.  
Moreover, 
IV. Head of Discourse.  if we reflect upon ourselves, and consider either our nature, or our state here, we cannot but observe many strong engagements to the same practice.  
1. The very constitution, frame and temper of our nature, directeth and inclineth us thereto; whence by observing those duties, we observe our own nature, we improve it, we advance it to the best perfection it is capable of; by neglecting them, we thwart, we impair, we debase the same— haec nostri pars optima sensûs; 
Juven. Sat. 15.  The best of our natural inclinations (those sacred relics of God's image originally stamped on our minds) do sensibly prompt, 
— Mutuus ut nos Affectus petere auxilium, & praestare juberat.  and vehemently urge us to mercy and pity: the very same bowels, 
juven. 16.  which in our own want do by a lively sense of pain inform us thereof, and instigate us to provide for its relief, do also grievously resent the distresses of another, admonishing us thereby, and provoking us to yield him secure. Such is the natural sympathy between men, (discernible in all, but appearing most vigorous in the best natures) that we cannot see, cannot hear of, yea can hardly imagine the calamities of other men, without being somewhat disturbed, and afflicted ourselves. As also nature to the acts requisite toward preservation of our life, hath annexed a sensible pleasure, forcibly enticing us to the performance of them: so hath she made the communication of benefits to others, to be accompanied with a very delicious relish upon the mind of him that practices it; nothing indeed carrying with it a more pure and savoury delight than beneficence. A man may be virtuously voluptuous, and a laudable Epicure by doing much good; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Philos. conv. cum Princ.  for to receive good, even in the judgement of Epicurus himself, (the great Patron of Pleasure) is no wise so pleasant as to do it: God and Nature therefore within us do solicit the poor man's case; even our own ease and satisfaction demand from us compassion and kindness toward him; by exercising them, we harken to Nature's wise Disciplines, and comply with her kindly Instincts; we cherish good humour, and sweeten our complexion; so ennobling our minds, we become not only more like to God, but more perfectly men; by the contrary practice we rebel against the Laws, and pervert the due course of our Nature; we do weaken, corrupt and stifle that which is best in us; we harden and stupefy our souls; so monstrously degenerating from the perfection of our kind, and becoming rather like savage beasts, than sociable men; yea, somewhat worse perhaps than many beasts; for commonly bruits will combine to the succour of one another; they will defend and help those of the same kind.  
2. And if the sensitive part within us doth suggest so much, the rational dictates more unto us; that heavenly faculty, having capacities so wide, and so mighty energies; was surely not created to serve mean or narrow designs; it was not given us to scrape eternally in earth, or to amass heaps of clay for private enjoyment; for the service of one puny creature, for the sustenance or satisfaction of a single carcase: 'tis much below an intelligent person to weary himself with servile toils, to distracted his mind with ignoble cares for concernments so low and scanty; but to regard and pursue the common good of men; to dispense advice and aid, where needs requires; to diffuse its virtue all about in beneficial effects; these are Operations worthy of Reason, these are Employments congruous to the native excellency of that Divine Power implanted in us; such performances declare indeed what a man is, whence he sprang, and wither he tends.  
3. Farther, examining ourselves, we may also observe, that we are in reality, what our poor Neighbour appears to be, in many respects not lesle indigent and impotent than he: we not lesle, yea far more, for our subsistence depend upon the arbitrary bounty of another, than he seemeth to rely upon ours. We as desectible creatures do continually want support; we as grievous sinners do always need mercy; every moment we are contracting huge debts, far beyond our ability to discharge; debts of gratitude for benefits received, debts of guilt for offences committed; we therefore perpetually stand obliged to be craving for mercy and relief at the Gates of Heaven. We all, from Prince to Peasant, live merely upon alms, and are most really in condition Beggars: to to pray always, is a duty incumbent on us from the condition of our nature, as well as by the command of God. Such a likeness in state should therefore dispose us to secure our fellows, 
Greg. Naz.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lend mercy to God, who need mercy from him, as the good Father speaketh. 
Heb. 13. 3.  We should (as the Apostle advises and argues) Remember them that are in bounds, as bound with them; and them which suffer adversity, as being ourselves also in the body; as being companions in necessity, or subject to the like didistress. If we daily receive mercy and relief, yet unmindful of our obligation to God, refuse them to others, shall we not deserve to hear that dreadful exprobration, 
Mat. 18. 32, 33.  OH thou wicked servant, I forgave thee all that debt because thou desiredst me; shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?  
4. The great incertainty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S●ph●n. T●●chin.  and instability of our condition, doth also require our consideration We that now flourish in a fair and full estate, may soon be in the case of that poor creature, who now sues for our relief; we that to this day enjoy the wealth of Job, may the morrow need his patience; there are Sabeans, which may come and drive away our cattle; there are tempests, which may arise, and smite down our houses; there is a fire of God, which may fall from Heaven, and consume our substance; a messenger of all these mischiefs may, for all we know, be presently at our doors; it happened so to a better man than we, as unexpectedly and with as small ground to fear it, as it can arrive to us: all our wealth is surrounded with dangers, and exposed to casualties innumerable; Violence may snatch it from us, Treachery may cheat us of it; Mischance may seize thereon, a secret Moth may devour it; the wisdom of Providence for our trial, or its justice for our punishment, may bereave us thereof; its own light and fluid nature (if no other accountable causes were apparent) might easily serve to waft it from us; 
Prou. 23. 5.  for, Richeses (saith the Wiseman) make themselves wings, (they it seems do need no help for that) and fly away like as an Eagle toward Heaven; that is, of their own accord they do swiftly convey themselves away, out of our sight, and beyond our reach: they are but wind, 
Eccles. 5. 21.  What profit (says the Preacher) hath he that laboureth for the wind? for wind, that is, for a thing which can no wise be fixed or settled in one corner; which therefore 'tis a vanity to conceive, that we can surely appropriate, or long retain. How then can we think to stand firm upon a place so slippery? How can we build any confidence on a bottom so lose and brittle? How can we suffer our minds to be swelled up, like bubbles, with vain conceit, by the breath of such things, more fleeting and vertiginous than any Air? against the precepts of the wisest and best men: 
Psal. 62. 10.  If richeses increase, saith the Psalmist, set not your heart on them: 
Prou. 23. 5.  Will't thou set thy eyes upon that which is not? saith the Wise man: (that is, wilt thou regard that which is so transitory and evanid, that it hardly may be deemed real; which we can scarce look on, before it is go?) and, Charge them (saith St. Paul) that are rich in this world, that they be not high minded, nor trust in uncertain richeses: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the obscurity, or inevidence of richeses; things which we can never plainly discern how long we shall keep them, how much we can enjoy them) what should make us unwilling with certain advantage to ourselves, freely to let that go, which presently without our leave may forsake us? How can we reasonably judge our case much different from that of the poorest body, whenas in a trice we may perhaps change places and persons; when the scene turning, he may be advanced unto our wealth, we may be depressed into his want? since every Age yieldeth instances of some Croesus, some Polycrates, some Pompey, some Job, some Nebuchodonosor, who within a small compass of time doth appear to all men the object both of admiration and pity, is to the lesle wise the mark both of envy and scorn; seeing every day presenteth unexpected vicissitudes, the Sea of Human Affairs continually ebbing and flowing, now rolling on this, now on the other shore its restless waves of profit and credit; since especially there is a God, who arbitrarily disposeth things, and with a turn of his hand changeth the state of men; who, as the Scripture saith, Makes rich and poor, 
1 Sam. 2. 7.  bringeth low and lifteth up; 
Job 12. 21.  poureth contempt upon Princes; 
Psal. 107. 41. 113. 7.  raiseth the poor out of the dust, and lifteth the beggar from the dunghill, to set them among Princes, and to make them inherit the throne of glory: seeing, I say, apparently such is the condition of things here, that we may soon need his pity and help, who now requesteth ours, why should we not be very ready to afford them to him? why should we not gladly embrace our opportunity, and use our turn well; becoming aforehand with others, and preventing their reciprocal contempt or neglect of us hereafter? 
Eccles. 11. 1.  Cast thy bread upon the waters, for thou shalt found it after many days; given a portion to seven, and also unto eight, for thou knowest not what evil shall be upon the earth: that is, considering the inconstancy & uncertainty of affairs here, and what adversity may befall thee, be liberal upon all occasions, and thou shalt (even a good while after) found returns of thy liberality upon thee: so the Wiseman advises, and so Wisdom certainly dictates that we should do;  
5. And equity doth exact not lesle: for were any of us in the needy man's plight, (as easily we may be reduced thereto) we should believe our case deserved commiseration; we should importunately demand relief, we should be grievously displeased at a repulse; we should apprehended ourselves very hardly dealt with, and sadly we should complain of inhumanity and cruelty, if succour were refused to us. In all equity therefore we should be apt to minister the same to others; 
Benefic 'em qui dare nescit, injustè petit. La●er. Mim.  for nothing can be more unreasonable or unjust, than to require or expect that from another, which in a like case we are unwilling to tender unto him; it is a plain deviation from that Fundamental Rule, which is the Base of all Justice; and virtually the sum (as our Saviour telleth us) of whatever is prescribed us: 
Mat. 7. 12.  All things whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the Prophets. I add, that upon these Considerations, by unmerciful dealing, we put ourselves into a very bad and ticklish condition; wholly depending upon the constancy of that which is most inconstant; so that if our fortune do fail, we can neither reasonably hope for, nor justly pretend to any relief or comfort from others.  
6. We should also remember concerning ourselves, that we are mortal and frail. Were we immortal, or could we probably retain our Possessions for ever in our hands; yea, could we foresee some definite space of time, considerably long, in which we might assuredly enjoy our stores, it might seem somewhat excusable to scrape hard, and to hold fast; to do so might look like rational Providence: 
Prou. 27. 24.  but since Richeses are not for ever, nor doth the Crown endure to all generations, (as the Wiseman speaketh) since they must infallibly be soon left, and there is no certainty of keeping them for any time; 'tis very unaccomptable why we should so greedily seek them, and hug them so fond. 
Jam. 1. 10, 11.  The rich man, saith St. James, as the flower of the grass shall pass away: it is his special doom to fade away suddenly; it is obvious why in many respects he is somewhat more than others obnoxious to the fatal stroke, and upon special accounts of justice he may be farther more exposed thereto; considering the case of the rich fool in the Gospel, 
Luk. 12. 20.  we may easily discern them; we should reckon, that it may hap to us, as it did there to him; that after we have reared great Barns, and stored up much goods for many years, our soul this very night may be required of us; however, if it be uncertain when, it is most certain, that after a very short time our thread will be spun out; 
1 Tim. 6. 7.  then shall we be rifled, 
Eccles. 5. 15.  and quite stripped of all; 
Job. 1. 21.  becoming stark naked, as when we come into the world: we shall not carry with us one grain of our glistering Metals, or one rag of our gaudy Stuff; our stately Houses, our fine Gardens, and our spacious Walks, must all be exchanged for a close Hole under ground; 
Isai. 14. 11.  we must for ever bid farewell to our Pomps and Magnificences, to our Feasts and Jollities, to our Sports and Pastimes; not one of all our numerous and splendid retinue; no Companion of our Pleasure, no Admirer of our Fortune, no Flatterer of our Vices can wait upon us; desolate and unattended we must go down into the Chambers of Darkness; then shall we found, that to die rich (as men are want improperly to speak) is really to die most poor; that to have carefully kept our Money, is to have lost it utterly; that by leaving much, we do indeed leave worse than nothing: To have been wealth, if we have been illiberal and unmerciful, will be no advantage or satisfaction to us after we are go hence; yea, it will be the cause of huge damage, and bitter regret unto us: All our Treasures will not procure us any favour, or purchase one Advocate for us in that impartial World; yea, it shall be they which will there prosecute us with clamorous accusations, will bear sore testimony against us, (The rust of them, saith St. James, 
Jam. 5. 3.  shall be a witness against us, signifying our unjust or uncharitable detention of them) will obtain a most heavy sentence upon us; 
Luk. 16. 25. 6. 24. 12. 21.  they will tender our audit more difficult, 
Matth. 25. 30.  and inflame our reckoning; 
Jam. 5. 5.  they will aggravate the guilt of our sins with imputations of unfaithfulness and ingratitude; so with their load they will press us deeper into perdition; 
1 Tim. 6. 9  to omit, that having so ill managed them, we shall leave them behind us as marks of obloquy, and monuments of infamy upon our memories; for ordinarily of such a rich person it is true, 
Job 27. 19, 23.  that Job says of him, Men shall clap their hands at him, and shall hiss him out of his place; like one, who departs from of this stage, after having very ill acted his part. Is it not therefore infinitely better to prevent this being necessarily and unprofitably deprived of our goods, by seasonably disposing them so, as may conduce to our benefit, and our comfort, and our honour; being very indifferent and unconcerned in our affection toward them; modest and humble in our conceits about them; moderate and sober in our enjoyments of them; contented upon any reasonable occasion to lose or leave them; and especially most ready to dispense them in that best way; which God hath prescribed, according to the exigencies of Humanity and Charity? By thus ordering our Richeses, we shall tender them benefits and blessings to us; 
Luk. 16 9  we shall by them procure sure friendship and favour, great worship and respect in the other world; having so lived (in the exercise of bounty and mercy) we shall truly die rich, and in effect carry all our goods along with us, or rather we have thereby sent them before us; having, like wise Merchants, transmitted and drawn them by a most safe conveyance into our Country and Home; where infallibly we shall found them, and with everlasting content enjoy them. So considering ourselves, and and our state will dispose us to the practice of these duties.  
Furthermore, 
V Head of Discourse.  if we contemplate our Wealth itself, we may therein descry great motives to bounty.  
1. Thus to employ our Richeses, is really the best use they are capable of; not only the most innocent, most worthy, most plausible; but the most safe, most pleasant, most advantageous, and consequently in all respects most prudent way of disposing them. To keep them close without using or enjoying them at all, is a most sottish extravagance, or a strange kind of madness; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. M. Tam deest avaro quod habe●, q●àm quod non habet.  a man thence affecting to be rich, quite impoverisheth himself, dispossesseth himself of all, & alienateth from himself his Estate: his Gold is no more his, than when it was in the Indieses, or lay hid in the Ours; his Corn is no more his, than if it stood growing in Arabia or China; he is no more owner of his Lands, than he is Master of Jerusalem, or Grand-Cairo; for what difference is there, whither distance of place or baseness of mind sever things from him? whither his own heart, or another man's hand detain them from his use? whither he hath them not at all, or hath them to no purpose? whither one is a beggar out of necessity, or by choice? is pressed to want, or a Volunteer thereto? Such an one may fancy himself rich, and others, wise as himself, may repute him so; but so distracted persons to themselves and to one another do seem great Princes, and stile themselves such; with as much reason almost he might pretend to be wise, or to be good. Richeses are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things whose nature consists in usefulness; abstract that, they become nothing, things of no consideration or value; he that hath them, is no more concerned in them, than he that hath them not: it is the heart and skill to use affluence of things wisely and nobly, which makes it Wealth, 
Desunt inopi multa, avaro omnia. Scn. Ep 108.  and constitutes him rich that hath it; otherwise the Chests may be crammed, and the Barns stuffed full, while the man is miserably poor and beggarly; 'tis in this sense true, which the Wiseman says, There is that maketh himself rich, 
Prou. 13. 7.  yet hath nothing. But the very having Richeses (will such a man say) is matter of Reputation; men do esteem and honour him that hath them; true, if he knows how, and hath the mind to use them well, otherwise all the credit they yield consists in making their Master ridiculous to wise men, and infamous among all men: but, putting ●ase that any should be so foolish as to respect us merely for seeming rich, why should we accommodate our practice to their vain opinion, or be base ourselves because others are not wise? But however, (may he say again) it is a pleasant thing to see them; a heap of Gold is the most lovely spectacle that one can behold; it does a man's heart good to view an abundance of good things about him; for this plea indeed he hath a good Author; this it should seem was all the benefit the Wiseman observed in them, accrueing to such persons: 
Eccles. 5 11.  What good, saith he, is there to the owners thereof, saving the beholding of them with their eyes? But if this be all they are good for, it is, one would think, a very slim benefit they afford, little able to balance the pain and care requisite to the acquist and custody of them; a benefit indeed not proper to the possessor, for any one may look on them as well as he, or on the like; any one at pleasure may enjoy better sights; all the Richeses and Ornaments of Nature, the glorious splendours of Heaven, and the sweet beauties of the Field, are exposed to common view; the choicest Magnificencies and Gallantries of the World, do studiously present themselves to every man's eye; these in part every man truly may appropriate to himself; and by imagination any man can as well take all that he sees for his own, as the tenacious Miser doth fancy his dear pelf to be his.  
But my Heir (perhaps he will farther say) will thank me, will praise me, will bless me for my great care and providence: If he doth, what is that to thee? Nothing of that will concern thee, or can reach thee; thou shalt not hear what he says, or feel any good from what he does: And most probably thou art mistaken in thy opinion concerning him; as thou knowest not who he shall be, 
Psal. 39 6.  that shall gather all thou heapest up, or shall rule over all thy labour, (wither he shall be a wise man or a fool, 
Eccles. 2. 19  a kinsman or a stranger, a friend or a foe) so thou canst as little guess what he will think or say: If he hath wit, he may sweetly laugh at thee for thy found wisdom; if he hath noon, his commendations will little adorn thy memory; he will to thy disgrace spend what thou leavest, as vainly, as thou didst get or keep it. But (this to be sure he will in the end say for himself) Money is a good reserve against necessary occasions, or bad times, that may come; against the time of old age, of sickness, of adversity; 'tis the surest friend a man can have in such cases, which, when all fails, will be ready to help him: 
Prou. 10. 15.  The rich man's Wealth is his strong City, the Wiseman he thinks never spoke more wisely; he therefore will not dismantle this fortress, but will keep it well stored, letting therefore his wealth lie dead and useless by him: but (to let pass now the profane infidelity of this plea, excluding all hope in God, and substituting our Providence in the room of his) what a folly is it, thus to anticipate evil, and to created to ourselves a present adversity from a suspicion of one future; to pinch ourselves now, jest we should suffer hereafter; to pine to day, because we can imagine it possible that we may starve to morrow; to forego certain occasions of enjoying our goods, for that perchance the like occasions may hap one day, we know not when; not to use things now, when reason bids us, because they may be useful at another time? Not considering also, that many intervenient accidents, more probably than a moderate and handsome use of our Wealth, may crop the excrescencies thereof.  
2. But setting aside these absurd excuses of penuriousness, we may consider, that secluding the good use of them in beneficence, Richeses are very impertinent, very cumbersome, very dangerous, very mischievous things; either superfluous toys, or troublesome clogs, or treacherous snares, or rather all these in combination, productive of trouble, sorrow, and sin. A small pittance will, and must suffice to all reasonable purposes, to satisfy our necessities, to procure conveniencies, to yield innocent delight and ease: our nature doth not require, nor cannot bear much: (Take heed and beware of covetousness, 
Luk. 12. 15.  saith our Lord, for a man's life consisteth not in the abundance of the things which he possesseth: 
1 Tim 6 8.  that is, a man may live well without it) all the rest, setting beneficence apart, can only serve vanity or vice, will make us really fools or slaves. 
1 Tim. 6. 9  (They that will be rich, (saith the Apostle) fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men into destruction and perdition.) They puff up our minds with vain and false conceits; making us, as if we were in a dream or frenzy, to take ourselves for other persons, more great, more wise, more good, more happy than we are: for constantly, as the Wiseman observed, 
Prou. 28. 11.  The rich man is wise in his own conceit; and Agur thus intimates in his prayer, 
Prou. 3●. 8.  Remove far from me vanity and lies, given me neither poverty nor richeses. They tender us insensible and forgetful of God, of ourselves, of piety and virtue, of all that is good and worthy of us: 
Prov 30. 9  (Jest I be full, said that good man again, assigning a reason why he deprecated being rich, and deny thee, and say, Who is the Lord?) they swallow up our thoughts, our affections, our endeavours, our time and leisure; possessing our hearts with a doting love unto them, 
Mat. 6. 2●.  (excluding other good affections) distracting our minds with anxious cares about them, 
Mat. 13. 22.  (choking other good thoughts) encumbring all our life with business about them, 
Luk. 10. 41.  (inconsistent with due attention to our other more weighty and necessary concernments) filling our heads with suspicions, 
2 Tim. 2. 4.  and fears, 
1 Tim. 6. 10.  piercing our hearts with troubles and sorrows; they immerse our souls in all the follies of pride, in all the filths of luxury, 
Jam. 5. 5.  in all the mischiefs emergent from sloth and stupidity; 
Luk. 16. 19  they are the root of all evils unto us, 
1 Tim. 6. 10.  and the greatest obstructions of our true happiness, 
Mat. 19 23, 24.  rendering Salvation almost impossible, and Heaven in a manner inaccessible to us: so that to be rich, (if severed from a sober mind, and a free heart) is a great disease, and the source of many grievous distempers both of body and mind; from which we cannot otherwise, well otherwise, secure or rescue ourselves, than by liberally spending them in works of bounty and mercy: so shall we ease ourselves of the burdens, so shall we elude the temptations, so shall we abandon the vices, and so shall we escape all the sad mischiefs incident to them: Thus to use wealth, shall turn it into a convenience, and an ornament of our lives, into a considerable blessing, and a ground of much comfort to us. Excluding this use of wealth, or abstracting a capacity of doing good therewith, nothing is more pitiful and despicable than it; it is but like the load, or the trappingss of an Ass; a wise man on that condition would not choose it, or endure to be pestered with it; but would serve it, as those Philosophers did, who fling it away, that it might not disturb their contemplations: 'tis the power it affords of benefiting men, which only can season, and ingratiate it to the relish of such a person; otherwise it is evidently true, which the Wiseman affirms, 
Prou. 15. 16.  Better is a little with the fear of the Lord, than great treasure, and trouble therewith.  
3. Again, we may consider, that to dispense our Wealth liberally, is the best way to preserve it, and to continued Masters thereof; what we given, is not thrown away, but saved from danger; while we detain it at home, (as it seems to us) it really is abroad, and at adventures; it is out at Sea, sailing perilously in storms, neare rocks and shelves, among Pirates; nor can it ever be safe, till it is brought into this port, or insured this way; when we have bestowed it on the poor, then have we lodged it in unquestionable safety; in a place where no rapine, no deceit, no mishap, no corruption can ever by any means come at it. All our Doors and Bars, all our Forces and Guards, all the circumspection and vigilancy we can use, are no defence or security at all in comparison to this disposal thereof: The poor man's stomach is a Granary for our Corn, which never can be exhausted; the poor man's back is a Wardrobe for our Clotheses, which never can be pillaged; the poor man's Pocket is a Bank for our Money, which never can disappoint or deceive us; all the rich Traders in the World may decay and break, but the Poor can never fail, except God himself turn Bankrupt; for what we given to the poor, we deliver and entrust in his hands, out of which no force can wring it, no craft can filch it; it is laid up in Heaven, wither no thief can climb, where no moth or rust do abide. In despite of all the fortune, of all the might, of all the malice in the world, the liberal man will ever be rich; for God's Providence is his Estate; God's Wisdom and Power are his Defence; God's Love and Favour are his Reward; God's Word is his Assurance; who hath said it, 
Prou. 28 27▪  that He which giveth to the poor, shall not lack: no vicissitude therefore of things can surprise him, or found him unfurnished; no disaster can impoverish him, no adversity can overwhelm him; he hath a certain reserve against all times and occasions: He that deviseth liberal things, 
Isa. 32. 8.  by liberal things shall be stand, (saith the Prophet.) But on the other hand, being niggardly is the likeliest course we can take to loose our Wealth and Estate; we thereby expose them to danger, and leave them defenceless; we subject them to the envious eye, to the slanderous tongue, to the ravenous and insidious hand; we deprive them of Divine protection, which if it be away, The watchman waketh but in vain: 
Psal. 127. 1.  We provoke God irrecoverably to take it from us, as he did the Talon from that unprofitable servant, who did not use it well. We do indeed thereby yield God just cause of war, and enmity against us; which being, Omnia dat qui justa negat; we do forfeit all to Divine Justice, by denying that portion which belongs to him, and which he claims. Can we hope to live in quiet possession of any thing, if we refuse to pay our due Tributes and Taxes imposed upon us by our Almighty Sovereign; if we live in such rebellion against his Authority, such violation of his right, such diffidence to his Word? 
Prou. 11. 28.  Not: He that trusteth in his richeses, shall fall, but the righteous shall flourish as a branch: such is the difference between the covetous and the liberal in point of security and success concerning their Estate.  
Even according to the human and ordinary way of esteeming things, (abstracting from the special Providence of God) the liberal person hath in consequence of his bounty, more real security for his Wealth, than this world hath any other: He thereby gets an interest in the gratitude and affection of those, whom he obligeth, together with the good will and respect of all men, who are spectators of his virtuous and generous dealing: the hearts and memories of men are repositories to him of a treasure, which nothing can extort from him, or defraud him of. If any mischance should arrive, or any want come neare him, all men would be ready to commiserate him, every man would hasten to his succour. As when a haughty, a greedy, or a gripple man do fall into calamity or disgrace, scarce any one regardeth or pitieth him; Fortune deserting such a person, carries all with it, few or noon stick to him, his most zealous flatterers are commonly the first that forsake him, contempt and neglect are the only adherents to his condition; that of the Wiseman appears verified, 
Prou. 28. 27.  He that hideth his eyes from the poor, shall have many a curse: so the courteous and bountiful person, when Fortune seems to frown on him, hath a sure refuge in the good will and esteem of men; all men, upon accounts of honour and honesty, take themselves to be concerned in his case, and engaged to favour him; even those, who before were strangers, become then his friends, and in effect discover their affection to him: it, in the common judgement of people, appears an indignity and a disgrace to mankind, that such a man should want or suffer.  
4. Nay farther we may consider, that exercising bounty is the most advantageous method of improving and increasing an Estate; but that being tenacious and illiberal, doth tend to the diminution and decay thereof. The way to obtain a great increase, is to sow much: he that sows little, how can he expect a good Crop? It is as true in spiritual Husbandry, as in the other, that what a man soweth, 
Gal. 6. 7, 8.  that he shall reap, both in kind, and according to proportion; so that great Husbandman St. Paul assureth us, 
2 Cor. 9 6, 10.  He that soweth sparingly, shall reap sparingly; but he that soweth bountifully, shall also reap bountifully: and Solomon means the same, when he saith, To him that soweth righteousness, 
Prou. 11. 18.  shall be a sure reward. The way to gain abundantly is, you know well, to trade boldly; he that will not adventure any thing considerable, how can he think of a large return? 'Tis so likewise in the Evangelical Negotiations; if we put out much upon score of Conscience or Charity, we shall be sure to profit much. Liberality is the most beneficial Traffic that can be; it is bringing our Wares to the best Market; it is letting out our Money into the best hands; we thereby lend our Money to God, who repays with vast Usury; an hundred to one is the rate he allows at present, and above a hundred millions to one he will tender hereafter; so that if you will be Merchants this way, you shall be sure to thrive, you cannot fail to grow rich most easily and speedily: The liberal soul shall be made fat, 
Prou. 11. 24.  and he that watereth shall be watered himself: This is that which S. Paul again argues upon, when commending the Philippians free kindness toward him, he says, 
Phil. 4. 17.  Not because I desire a gift, but I desire fruit that may abound to your account. Bounty yields 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fruit that multiplies and abundantly turns to good account; it indeed procuring God's benediction, the fountain of all desirable plenty and prosperity, for, The blessing of the Lord it maketh rich, 
Prou. 10. 12.  and he addeth no sorrow with it. It is therefore the greatest want of policy, the worst ill-husbandry and unthriftiness that can be, to be sparing this way; he that uses it, cannot be thriving; he must spend upon the main stock, and may be sure to get nothing considerable. God ordinarily so proceeds, as to recompense, and retaliate men in the same kind, wherein they endeavour to please him, or presume to offend him; so that for them who freely offer him their goods, he in regard thereto will prospero their deal, and bless their estates: (For this very thing the Lord thy God shall bless thee in all thy works, 
Deut. 15. 10.  and in all that thou puttest thy hand unto, says Moses) but they who will not lay out any thing for him, he will not concern himself in their success otherwise than to cross it, or (which is worse) to curse it: for if he seem to favour them for a time with some prosperity in their affairs, 
Psal. 73. 17.  their condition is much worse thereby, their account will be more grievous, and their fate more disastrous in the end.  
5. Farther, the contributing part of our goods to the poor, will qualify us to enjoy the rest with satisfaction and comfort: The Oblation of these First-fruits, as it will sanctify the whole lump of our Estate, so it will sweeten it; having offered this wellpleasing sacrifice of piety, having discharged this debt of justice, having paid this tribute of gratitude, our hearts being at rest, and our conscience well satisfied, we shall, like those good people in the Acts, 
Act. 2. 46.  eat our meat with gladness, and singleness of heart; to see the poor man by our means accommodated, eased, and refreshed, will given a delicious relish to all our enjoyments. But withholding his portion from the poor, as it will pollute and profane all our Estate, so it will tender the fruition thereof sour or unsavoury to us: for, can we with any content taste our dainties, or view our plenties, while the poor man stands in sight pining with hunger? Can we without regret see our Walls clothed with Tapestry, our Horses decked with Golden Trappingss, our Attendants strutting in wanton Gaiety, while our honest poor Brother appears half naked, and trembling with cold? Can we carry on one finger enough to furnish ten poor people with necessaries, and have the heart within us, without shame and displeasure, to see them want? Not; the sense of our impiety and ingratitude toward God, of our inhumanity and unworthiness toward our Neighbour, will not fail (if ever we considerately reflect on our behaviour) to sting us with cruel remorse and self-condemnation; the clamours of want and misery surrounding us, will pierce our ears, and wound our hearts; the frequent objects of pity and mercy, do what we can to banish them from our prospect or regard, will so assail, and so pursue us, as to disturb the freedom of our enjoyments, to quash the briskness of our mirth, to alloy the sweetness of our pleasure; yea rather, if stupidity and obduration have not seized on us, to embitter all unto us; we shall feel that true, which Zophar speaks of the cruel and covetous Oppessour, 
J●● 10. 18, 20 22.  Surely he shall not feel quietness in his belly— he shall not rejoice in his substance— in the fullness of his sufficiency he shall be in straitss.  
6. I shall touch but one consideration more, persuasive of this practice; it is this: The peculiar nature of our Religion specially requires it, and the honour thereof exacts it from us; nothing better suits Christianity, nothing more graces it, than liberality; nothing is more inconsistent therewith, or more disparageth it, than being miserable and sordid. A Christian Niggard is the veriest nonsense that can be; for, What is is a Christian? What, but a man, who adores God alone, who loves God above all things, who reposes all his trust and confidence in God? What is he, but one who undertaketh to imitate the most good and bountiful God, to follow, as the best pattern of his practice, the most benign and charitable JESUS, the Son of God; to obey the Laws of God, and his Christ, the sum and substance of which is Charity; half whose Religion doth consist in loving his Neighbour as himself? What is he farther, but one who hath renounced this world, with all the vain pomps and pleasures of it; who professes himself in disposition and affection of mind to forsake all things for Christ's sake; who pretends little to value, affect, or care for any thing under Heaven; having all his main concernments and treasures, his heart, his hopes, and his happiness in another world? Such is a Christian; and what is a Niggard? All things quite contrary: One whose practice manifestly shows him to worship another thing beside, and before God; to love Mammon above God, and more to confided in it, than in him; One, who bears small good will, kindness or pity toward his Brother; who is little affected or concerned with things future or celestial; whose mind and heart are riveted to this world; whose hopes and happinesses are settled here below; whose soul is deeply immersed and buried in earth: One who, according to constant habit, notoriously breaketh the two great heads of Christian duty, Loving God with all his heart, and his Neighbour as himself: It is therefore, by comparing those things, very plain, that we pretend to reconcile gross contradictions and inconsistencies, if we profess ourselves to be Christians, and are illiberal. It is indeed the special grace and glory of our Religion, that it consisteth not in barren speculations, or empty formalities, or forward professions; not in fancying curiously, or speaking zealously, or looking demurely; but in really producing sensible first-fruits of goodness; 
Tit. 3. 8.  in doing (as St. Paul signifies) things good and profitable unto men, such as those chief are, of which we speak. The most gracious wisdom of God hath so modelled our Religion, that according to it Piety and Charity are the same thing; that we can never express ourselves more dutiful toward him, or better please him, or more truly glorify him, than when we are kind and good to our poor Brother. We grossly mistake, if we take giving of Alms to be a Jewish or Popish practice, suitable to Children and Dullards in Religion, beneath so refined, so improved, so loftily spiritual Gallants as we: Not, 'tis a duty most properly, and most highly Christian, as noon more, a most goodly fruit of grace, and a most faithful mark thereof: By the experiment of this ministration, 
2 Cor. 9 13.  we (as St. Paul saith) glorify God for our professed subjection unto the Gospel of Christ, and for our liberal distribution unto our brethrens, and unto all men: without it our faith is dead and senseless; our high attainments are found presumptions; our fine notions and delicate spiritualities are in truth but silly dreams, the issues of a proud and ignorant fancy: he that appears hard-hearted and close fisted toward his needy Brother, let him think or call himself what he pleaseth, he plainly is no Christian, but a blemish, a reproach, and a scandal to that honourable Name.  
7. To all these Considerations and Reasons inducing to the practice of this kind of Charity, I might subjoin examples, and set before you the fairest Copies that can be imagined thereof. We have for it the pattern of God himself, who is infinitely munificent and merciful; 
Jam. 1. 5, 17.  from whom every good and perfect gift descendeth; 
Act. 17. 25.  who giveth life, and breath, and all things unto all; who giveth liberally and upbraideth not. We have the example of the Son of God, 
2 Cor. 8. 9  who out of pure charity did freely part with the richeses and glories of Eternity, voluntarily embracing extreme poverty and want for our sake, that we who were poor, might be enriched; we that were miserable, might become happy; 
Act. 10. 38.  who went about doing good; spent all his life in painful dispensation of beneficence, and relieving the needs of men in every kind. We have the blessed Patriarches to follow, who at God's pleasure and call did readily leave their Country, their Friends, their Goods, and all they had. We have the practice of the holy Apostles, 
Mat. 19 27.  who freely let go all to follow their Lord; who cheerfully sustained all sorts of losses, disgraces, and pains for promoting the honour of God, and procuring good unto men; we have to move and encourage us hereto the first and best Christians, most full of grace and holy zeal, 
Act. 4. 34, 35.  who so many as were possessors of lands and houses, did cell them, and did impart the price of them to the community, so that there was noon poor among them, and that distribution was made to every one as he had need. We have all the saints and eminent servants of God in all times, who have been high and wondered in the performance of these duties, (I could tell you of the blessed Martyr St. Cyprian, 
Pentius in vit. Cypr.  who was liberal by whole sale, bestowing all at once, a fair Estate, on God and the poor; of the renowned Bishop St. Basil, 
Greg. Naz. Orat. 40.  who constantly waited on the sick, and kissed their sores; of the most pious Confessor St. Martin, 
Sulp. Severus.  who having but one Coat left, and seeing a poor man that wanted clothes, tore it in two pieces, and gave one to that poor man; and many like instances out of authentic History might be produced, apt to provoke our imitation: I might also, to beget emulation and shame in us, represent exemplary practices of Humanity and Charity even in Jews, Mahometans and Pagans', such as in these cold days might pass for more than ordinary among us) but I shall only propound one present and sensible example, that of this Noble City, whose public bounty and charity in all kinds, (in education of Orphans, in curing the Diseased, both in body and mind, in provision for the poor, in relieving all sorts of necessities and miseries) let me earnestly entreat, and exhort us all for God's sake, as we are able, by our private charity to imitate, to encourage, and to assist; let us do this so much the more willingly and freely, as the sad circumstances of things, by God's judgements brought upon us, do plainly require, that the Public Charity itself (lying under so great impediments, discouragements and distresses) should be supported, supplied, and relieved by particular liberality. Not words that I can device will be so apt to affect and move you, as the case itself, if you please to consider it: hear it therefore speaking, and, I pray, with a pious and charitable disposition of mind attended thereto:  

A true Report, etc.  
For this excellent Pattern of pious bounty and mercy, let us hearty thank Almighty God; let us humbly implore God's blessing on the future management of it; let us pay due respect to the worthy Promoters thereof, and pray for rewards upon them answerable to their charitable care and industry employed therein; let us also according to our ability perform our duty in following and furthering it: for encouragement to which practice, given me leave briefly to reflect upon the latter part of my Text; which represents some instances of the felicity proper to a bountiful person, or some rewards peculiar to the exercising the duties of bounty and mercy.  
The first is, His righteousness endureth for ever. These words are capable of various senses, or of divers respects; they may import that the fame and remembrance of his bounty is very durable, or that the effects thereof do lastingly continued, or that eternal rewards are designed thereto; they may respect the bountiful man himself, or his posterity here; they may simply relate to an endurance in God's regard and care; or they may with that also comprehend a continuance in the good memory, and honourable mention of men. Now in truth according to all these interpretations, the bountiful man's righteousness doth endure for ever, that is, very lastingly (or so long as the special nature of the case doth bear) in any sense; or for an absolute perpetuity, in some sense: the words in their plenitude do naturally and without straining involve so many truths, noon which therefore we think fit to exclude, but shall briefly touch them all.  
1. As for future reputation and fame, (which that it in part is intended here, that which precedes, The righteous shall be had in everlasting remembrance, doth argue) it is evident, that it peculiarly attends upon this practice: the bountiful person is especially that just man, 
Prou. 10. 7.  whose memory is blessed, (is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek renders it; that is, is prosecuted▪ with commendations and praises.) Not Spices can so embalm a man, no Monument can so preserve his Name and Memory, as works of beneficence; no other same is comparably so precious, o● truly glorious, as that which grows from thence: The Renown of Power and Prowess, of Wit or Learning, of any Wisdom or Skill, may devil in the fancies of men with some admiration; but the remembrance of Bounty reigns in their hearts with cordial esteem and affection; there erecting immovable Trophies over Death and Oblivion, and it thence spreading itself through the tongues of men with sincere and sprightly Commendations. The bountiful man's very Dust is fragrant, and his Grave venerable; his Name is never mentioned without respect; his Actions have always these best Echoes, with innumerable iterations resounding after them: This was a true Friend to Mankind; This was a real Benefactor to the World; This was a Man good in earnest, and pious to good purpose.  
2. The effects of his righteousness are likewise very durable: When he is departed hence, and in person is no more seen, he remains visible and sensible in the footsteps and first-fruits of his goodness; the Poor still beholds him present in the subsistence of himself, and his Family; the Sick-man feels him in the refreshment, which he yet enjoys by his provision; he supervives in the heart of the Afflicted, which still resents the comfort, and rejoices in the ease which he procured him; all the World percieves benefit from him by the edification it receiveth from his example; Religion obtaineth profit and ornament, God himself enjoyeth glory and praise from his righteousness.  
3. His righteousness also endureth in respect to his posterity. It is an usual plea for tenacity and parsimony, that care must be had of posterity, that enough must be provided and laid up for the Family: But in truth this is a very absurd excuse, and doing according thereto, is a very preposterous method of proceeding toward that end; it is really the greatest improvidence in that respect, and the truest neglect that can be of our Children: for so doing, together with a seeming Estate, we entail a real Curse upon them; we divest them of God's protection and benediction, (the only sure preservatives of an Estate) we leave them Heirs of nothing so much as of punishments due to our ingratitude, our infidelity, our impiety and injustice both toward God and man: whereas by liberally bestowing on the poor, we demise unto them God's blessing, which is the best inheritance; we recommend them to God's especial care, which is the best tuition; we leave them God's protection and providence, which are a Wealth indefectible and inexhaustible; we constitute God their Guardian, who will most faithfully manage, and most wisely improve their substance, both that which we leave to them, and that with we gave for them to the poor; we thereby in good part entitle them unto the rewards appropriate to our pious Charity, our Faith, our Gratitude, our Self-denial, our Justice, to whatever of good is virtually contained in our acts of bounty; to omit the honour and the good will of men, which constantly adhere to the bountiful man's House and Family. It is therefore expressly mentioned in Scripture as a recompense peculiar to this virtue, that security from want, and all happiness do attended the posterity of the bountiful person: 
Psal. 37. 25, 26.  He is ever merciful and dareth, and his seed is blessed, saith David of him generally; and David also particularly observed, that in all the course of his long life, he could found no exception to the Rule: 
Psal. 112. 2, 3.  I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging their bread.  
4. His righteousness also endureth for ever in the perpetual favour of God, and in the eternal rewards which God will confer upon him, who out of Conscience and reverence toward God, out of good will and kindness toward his Brother hath dispersed, and given to the poor. 
Heb. 6. 10.  God will not (as the Apostle saith) be unjust to forget his labour of charity in ministering to his poor Brother: from the seed, which he hath sown to the Spirit, 
Gal. 6. 8.  he shall assuredly reap a most plentiful Crop of blessings spiritual; he shall effectually enjoy the good foundation that he hath stored up: 
1 Tim. 6. 19  for the goods he hath sold and delivered, he shall bonâ fide receive his Bargain, 
Mat. 13. 46.  the hidden treasure, and precious pearl of eternal life; for this best improvement of his Talon of worldly Richeses, he shall hear the Euge bone serve, 
Mat. 25. 21, 26.  Well done good and faithful servant, enter into thy Master's joy: he shall at last found God infinitely more bountiful to him, than he hath been unto the poor.  
Thus when all the flashes of sensual pleasure are quite extinct; when all the flowers of secular glory are withered away; when all earthly glories are buried in darkness; when this world, and all the fashion of it, are utterly vanished and go, the bountiful man's state will be still firm and flourishing, and His righteousness shall endure for ever.  
It follows, His horn shall be exalted with honour: A Horn is an Emblem of Power; for in it the Beasts strength, offensive and defensive, doth consist; and of Plenty, for it hath within it a capacity apt to contain what is put into it; and of Sanctity, for that in it was put the holy Oil, 
1 Sam. 16. 13.  with which Kings were Consecrated; 
1 King 1. 39  and of Dignity, both in consequence upon the Reasons mentioned, (as denoting might, and affluence, and sacredness accompanying Sovereign Dignity) and because also it is an especial beauty and ornament to the Creature which hath it; so that this expression (His Horn shall be exalted with honour) may be supposed to import, that an abundance of high, and holy, of firm and solid honour shall attended upon the bountiful person. And that so it truly shall, may from many Considerations appear.  
1. Honour is inseparably annexed thereto as its natural Companion and shadow. God hath impressed upon all Virtue a Majesty and a Beauty, which do command respect, and with a kindly violence extort Veneration from men; such is the natural Constitution of our Souls, that as our sense necessarily liketh what is fair and sweet, so our mind unavoidably will esteem what is virtuous and worthy; all good Actions as such are honourable, but of all Virtue's Beneficence doth with most unquestionable right claim honour, and with irresistible force procures it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●ist.  as it is indeed the most divine of Virtues, so men are most apt to venerate them, whom they observe eminently to practise it. Other Virtues men see, and approve as goodly to the sight, but this they taste and feel; this by most sensible experience they found to be pleasant and profitable, and cannot therefore but highly prise it. 
Mat. 6. 1.  They, who do their alms before men, although out of unworthy vain glorious design, have yet, as our Saviour intimates, their reward; they fail not to get Honour thereby; and even so have no bad pennyworth; for, in the Wiseman's judgement, 
Prou. 21. 21.  A good name is rather to be chosen than great richeses, they receive at lest fine air for gross earth; and things very spiritual, for things most material; they obtain that which every man doth naturally desire and prize, for that which only fashion in some places endeareth, and commandeth: they get the end for the means, for scarce any man seeketh wealth for itself, but either for Honour, or for Virtues sake, that he may live creditably, or may do good therewith: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  Necessity is served with a little, Pleasure may be satisfied with a competence, Abundance is required only to support Honour, or promote good; and Honour by a natural connexion adhereth to Bounty.  
2. But farther, an accession of Honour according to gracious promise, (grounded upon somewhat of special reason, of equity, and decency in the thing itself) is due from God unto the bountiful person, and is by special Providence surely conferred on him. There is no kind of piety, or instance of obedience, whereby God himself is more signally honoured, than by this. These are chief those good works, 
Mat. 5. 16.  the which men seeing, are apt to glorify our Father which is in Heaven; to these first-fruits that is most applicable, which our Lord saith, Hereby is my Father glorified, 
Joh. 15. 8.  if you bear much fruit: for, as, He that oppresseth the poor, 
Prou. 14. 31.  reproacheth his Maker; so he honoureth him, that hath mercy on the poor. The comfortable experience of good in this sort of actions, will most readily dispose men to admire and commend the excellency, the wisdom, the goodness of the Divine Laws, will therefore procure God hearty praise, and thanks for them: For, as St. Paul teacheth us, 
2 Cor. 9 11, 12, 13.  The administration of this service not only supplieth the want of the Saints, but is abundant also by many thanksgivings unto God; whilst by experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men. Since then God is so peculiarly honoured by this practice, it is but equal and fit, that God should remunerate it with honour; God's noble goodness will not let him seem defective in any sort of beneficial correspondence toward us, we shall never be able to yield him any kind of good thing in duty, which he will not be more apt to tender us in Grace; they who (as Solomon speaketh) honour God with their substance, 
Prou. 3. 9  shall by God certainly be honoured with his blessing: Reason intimates so much, and we beside have God's express Word for it; Them (saith he) who honour me, 
1 Sam. 2. 30.  I will honour. He that absolutely and independently is the Fountain of all Honour; 
1 Chro. 29. 12.  from whom (as good King David saith) richeses and honour cometh, for that he reigneth over all, he will assuredly prefer and dignify those, who have been at special care and cost to advance his Honour. He that hath the hearts of all men in his hands, 
Prou. 21. 1.  and fashioneth them as he pleaseth, 
Psal. 33. 15.  will raise the bountiful man in the judgements and affections of men. He that ordereth all the events of things, and disposeth success as he thinks fit, will 'cause the bountiful persons Enterprizes to prospero, and come of with credit. He will not suffer the reputation of so real an Honourer of himself to be extremely slurred by disaster, to be blasted by slander, to be supplanted by envy or malice; 
Psal. 37. 6▪  but will bring forth his righteousness as the light, and his judgement as the noonday.  
3. God will thus exalt the bountiful Man's Horn even here in this World, and to an infinitely higher pitch he will advance it in the future state: He shall there be set at the right hand, in a most honourable place and rank; among the chief Friends and Favourites of the Heavenly King; in happy Consortship with the holy Angels, and blessed Saints; where, in recompense of his pious Bounty, he shall from the bountiful hands of his most gracious Lord receive an incorruptible Crown of Righteousness, and an unfading Crown of Glory: The which God of his infinite mercy grant unto us all, through Jesus Christ our Lord; to whom for ever be all praise.  
AMEN.  
Now the God of peace, 
Heb. 13. 20.  that brought again from the dead our Lord jesus, that great Shepherd of the sheep, through the Blood of the Everlasting Covenant, make us perfect in every good Work to do his Will, working in us that which is wellpleasing in his sight, through jesus Christ: to whom be Glory for ever and ever. Amen.  
FINIS.