THE RULE OF CHARITY: OR, THE Liberal Man's Guide; Designed, For the Use of all good CHRISTIANS.  
Being the Pious Result of a Lay-Man's Ordinary Meditations.  
By H.W. Gent.  
Licenced according to Order.  
LONDON, Printed for the Author, in the Year, MDCXC.   

TO THE Right Honourable, Sir Thomas Rokeby, Kt. One of Their Majesty's Judges of the Court of Common-Bench.  
My Lord,  
REligion being not that Melancholy Piece, that Obligeth us to become Unsociable, and Enemies to all that hath any difference to Cheerfulness & Plenty; but rather Instructeth us, how to make use of Both, so as we may best enjoy ourselves, and benefit Others: I hope that inherent Goodness, which hath rendered you so Remarkable for your Charity, will not refuse Her now Your Refuge, when by Your Noble Dispositions she is Encouraged, not only to pretend to, but confidently Plead a just Title to your Patronage.  
'Tis true, the Receders from this Duty, neither regards her Rule, nor owns her Practice, but are afraid of all that carries the Face of Love, and true Munificence; and are only Valiant in breaking those holy Laws, which Heaven hath made Eternal: That would have no such Images of God in the World, as the Distressed; and seem to believe, Liberality, at best, but a Romish Superstition.  
But let these, I say, do Right to Julian the Apostate, and Confess, it was no Aspersion thrown upon our Religion, when he gave out, there was nothing in it beyond a Mode of Believing, that will not allow her Sacred Sanction, nor submit to the Rule of Charity; but had rather acknowledge Her a Popish, or an Italian Virtue, than have Her Naturalised here, to the Prejudice of the Exchequer.  
This part of it, that is here presented, is but the Imperfect Effigy of the Precept, performed by one that is at present, rendered by his ill Circumstances, too great a Dependent on its Mandates.  
I know You would even dote upon the Piece, were it well Drawn, because it is impossible, for Right-Reason, to resist the Charms of Truth and Love, Painted in good Colours to the full Proportion.  
My Ambition, at present, extends but to Your Pardon, not to Your Esteem; and it is my Request, that where it cannot be admitted as a Counsel, it may serve for an Admonition: Hoping you will have the same Veneration for the Virtue, and not look upon Her as the less a Beauty, because I have showed Her in so mean a Habit.  
Charity takes most delight in herself, when she goes Plainest, and is in a Dress of Condescension; affecting no Garb so Little, as that of a Great Fortune.  
If you discern Imperfections in the Copy, let not Charity for my Sake, fall under an Imputation; That needs no such Advocate as I am, nor such a Common Pen, but one from an Angel's Wing, to advance Her Esteem.  
There is a Beauty in Holiness, exceeding that of State; and a Glory in Humility, Superior to the proud Inscript of Monarches: Both of these waits upon Charity, and are the proper Ornaments of Her Profession.  
But here the known Antipathy which some Persons visibly Bares to the disregarders of this Duty, diverts my forward Pen, believing it not Pertinent to be too Nice in my Description of that, which hath been already so excellently well expressed in your Life and Conversation.  
The Consideration of which, obliges me to an unwilling Silence, by Humbly taking leave to Subscribe myself,  
Your Lordship's Most Faithful, and Most Devoted Servant To Command, Henry Waring.   

THE Rule of Charity.  
IF an Author's Place or Degree that he holdeth, can add Virtue to Words, or serve to procure Attention, the Crown of Solomon will oblige you to hear a King newly become a Preacher: (The Richest Monarch that ever Reigned in Jerusalem, and the Wisest of Eastern Sophies, steps from the Throne of David, to the Chair of Moses, and Teacheth us,) Eccles. 11.4. Cast thy Bread upon the Water, and after many days thou shalt find it. This is not an ordinary Rule of Human Policy, but the Doctrine of true Religion, by which Men are best Governed. Commentators agree, That these words of the Preacher, [Cast thy Bread upon the Water,] exhort us to the Relief of all such as are Distressed; which the Verse following doth Illustrate: But when they came to Expound the single words of that Text, they differ: A few say [Cast thy Bread] that is, The substance or matter whereof Bread is made [upon the Water,] that is, A fruitful Soil, [and thou shalt find it,] that is, Reap it again, [after many days,] that is, In time of Harvest; these make the Precept of Charity to become an Allegory. Let us rather say, These Alms we bestow, are as Seed dispersed, and the Poor receives a Soil so Fertile, that daily bestowing our Charity, we Sow with a large hand, not without assurance of receiving an ample return of Eternal Rewards. This Exposition is the plainest, only this acceptation of the word [Bread] seems harsh and unusual; yet we shall find that Bread may be taken for Alms, while we converse with the Hebrews, (the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Lehem, which we commonly Translate Bread, is taken in the Scripture for all sorts of Provision; in that sense you may read it, Deut. 8.3. Lehem signifies the flesh of Beasts Sacrificed, Levit. 3.11. It is used for the Fruit of Trees, Jer. 11.19. Lehem is also taken for the Fodder of Cattle, Psal. 14.7, 9 because the Hebrew Language consisteth of few words, so that every word beareth many significations; which is the reason that Lehem (among the Jews) did sometimes import all manner of subsistence, every thing that Man or Beast used to live upon; in which sense it is taken in the Pater Noster, when we Pray for Daily Bread, and in a larger Extent there, implying not only the necessaries of our Body, but also that Angel's food, (that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 13.3.) the Blessed Sacrament, by which our Souls are nourished for Eternity: But most Divines understands the word Bread, in the Grammatical sense, placing the Figure in the word Waters, which carries divers Interpretations: Some Authors will have these words of Solomon, recommended to us, Giving of Alms at all adventure, without having an Eye to the recompense of Reward: As if we were advised to cast our Bread upon those rolling and inconstant Waves, that will sooner float away with our Estates, than return us (in this or the next life) a laudable Cargo: But the Best and Wisest, deliver the words in a contrary Sense, which is indeed most Catholic, or Universal; affirming, To cast our Bread (or Charity) upon Solomon's Waters, is the safest and speediest way to Merchandise and Trade with Heaven; where, in exchange for some small tokens of Christian Love, and cheap instances of Compassion, we shall receive secret assurances in this Life of future Mercy, attended with public Blessings; and, in the next, an Eternal weight of Glory. Either such another Fish as came to discharge the Tax for Christ, and St. Peter, shall repay our Bounty into our Bosom, or some Dolphin shall make good our Adventure: That Bread you so graciously bestow, shall not fail to be returned with Advantage, as the Ring of St. Arnold, in the Legend; or that of Polycratus, in Herodotus. The Fathers of the Church further engage us to bestow our Bread, or works of Mercy, with Waters; that is, our Alms moistened with tears of Pity; as if a liberal hand in the Donor, should be prompted to give, by the secret Motions of the Bowels of Compassion; and that the Sluices of Grief should remain open, to render the Charity Perfect.  
Some would have the Waters here, signify distressed Merchants, poor Seamen and Passengers, that in their way of living, are compelled to struggle with an Ocean of Danger; so much indeed the word carries, and more; for by Waters, all infirm and decayed persons, all people of the meanest condition are signified, [Apocalypse 17.15.] such as creep into their Graves in Silence, that come and go without notice, that pass away from this World without any noise of Revenge, or pomp of Ceremonious Lamentation. The vulgar, the most common sort of Men, are denoted by the word Waters, because they are very dangerous in their Use and Excesses, unsettled in their Condition, always Rolling this way and tother; their Temper is Weak, their Motions Irregular, always in Perturbation; every Hurricane of State, Wind of false Doctrine, Tempest of Fears and Jealousies, transports and hurries them hither and thither, so as they can remain at no certainty. The Poet made such a Remark upon them, and hath suited the Epithet of Movable, to their Inconstancy; (Mobile vulgus,) whose humour and departure the Royal Prophet so well understood, that he thought he could compare the raging of the Sea, to nothing more properly, than to the Madness of the People. So when he telleth us, The Waves of the Sea are gone over his head, and entered into his Soul, Psal. 69. he meaneth, the Insolences of the Rabble; for it exceedingly troubled David, to see the common people so prone to Rebellion. The first English Bibles of Tyndal and Erasmus have it, [Lay thy Bread upon wet Faces,] that is, upon all people in a Mourning condition, that water their Couches with their Tears, and appear lamentable Objects of your Pity and Compassion. St. Jerom alone Interprets the words in this manner, [Cast thy Bread,] that is, place the Word of God [upon the Waters,] that is, Penitent Souls; intimating, that you are not to give your wholesome Doctrine of Salvation, to such as will have you in Derision. Such another Caution as that, is offered us, Eccles. 32. 4. Not to be Wise unseasonably, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for so shall we lose the good Seed of Christian Admonitions and Reproofs, upon Hearts obdurate and impenitent. 'Tis a breach of that Precept, Mat. 7. To cast Pearls before Swine, by offering a Creed to those that are ready to throw Contempt upon the Gospel. The English word [Cast] in the two famous Translations of the Greek and Latin Churches, is the same with Sow, Send, or Scatter: The Truth is, the first English Translators were not very good Linguists, but made an easy mistake of the letter Caph for Cheth, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) WHEREAS THE ORIGINAL WORD IS Shallah, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they Construed it as Shallach, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) making a notorious difference in signification; for the latter imports Deliberation and Judgement, the former Profuseness in giving; the one sounds as if we never could bestow too much; the other, that a Man as soon giveth too much as too little: These Interpretations do well together, and so long as they afford us divers excellent Rules of Practice, we may admit both as Orthodox. All objects of Charity are here designed by the word Waters; that is, the several parts of Mankind, all such as appear Poor, Infirm, or any way Miserable; Captives and Galleyslaves, Exiles, decayed Merchants or Tradesmen, distressed Passengers, Scholars not preferred, impoverished Housekeepers, that through too much Trust, and too many bad Debts, are forced into Sanctuary; Widows and Orphans, that are left Friendless and Desolate; Sick or Maimed Laborours', Hungry Travellers, and weeping Penitent Strangers, and all that are destitute of Friends and Comfort, that with dejected Countenances implore your Pity. The World affords us such variety of sad Objects, that the Writer might turn his Catalogue into a Volume: Some want Advice, some Law, some Religion, some Friends, some Medicines; yes, and so numerous are Human wants and imperfections, that I want room and leisure to express the number of such as are Commissioned by Heaven to receive your Charity; yet all come here under the name and notion of Waters: Is it not pity, to see the lean and naked Cripple, that hath a Stomach, to desire Bread, but wanteth Hands to receive it; or that Blind Lazar, deprived of Eyes, wherewith he might behold his own Nakedness; or the Man that is robbed of his Taste and Feeling, by Icy distempers, or grievous Casualties? Have you never beheld the treacherous Limbs of some people, Roting away before their Faces? Some have their Spirits so darkened, they guide themselves, while Reason hath lost the right use of her Organs; others sadly want common Sense, to distinguish the Food that is safe, from that which is unwholesome; showing us where Nature will leave us, when we are forsaken by Heaven.  
There remains yet another Querae, raised from these words of Solomon, (Cast thy Bread upon the Waters,) Whether the Royal Preacher did intent them for a Precept, or a Council? The One doth absolutely oblige, the Other recommends a matter of Practice; If a Precept, the words must be included in the Moral Law, and universally Bind all persons of Ability. Were it no more than found Advice, some Men only should observe it, in some Cases; but take it (as it is) for a part of that Eternal Law of Nature, (which ought to influence all Mankind, I might have said, all Creatures,) What living thing is there in the World, that doth not communicate some benefit to its fellows? and by consequence, showeth itself love and serviceable to the other parts of the Creation. And shall Man alone degenerate? Shall be that is Master of Reason, show himself a Beast to his Companions, whilst the most Irrational part of the Universe teacheth him the way to be Charitable? Let him not know, how to prove unkind to his Fellows; that cannot but know, how much he hath received from our good Master.  
You may prove Solomon's words a part of the Law of Nature, by those indelible Characters of the Soul, that exert their Powers in the practice of Pagans. We find among those people, that are yet in the shadow, positive Rules of doing Good, both to their own, and to Strangers; which not deriving themselves from the Edicts of Divine Revelation, must be ascribed to the provident Dictates of Nature.  
But we may better prove Alms a Duty, from the express Reason of Holy Scripture; wherein Uncharitableness is considered as a grievous Sin, because it is inconsistent with the Love of God, and directly contradicts the meaning of Divine Precepts.  
That most eminent Seer puts the Question, 1 Job. 3.17. He that seethe his Brother in want, and shutteth up his Bowels of Compassion from him, how dwelleth the love of God in him? The Querae there (as in several other places in the Bible,) is put for a vehement Negative; and imports, that in obdurate hearts, the Love of God cannot be Resident. The Prayers of Uncharitable people are not answered; for God giveth us, because he percieves us free to give, and forgive others: He that stoppeth his ears at the cries of the Poor, shall cry himself, and not be heard, was a Proverb in Jury, and continues a great Truth all the World over, (Prov. 21. 13.) for so God delights to retalliate with his Creatures.  
Want of Love (in us) occasions our Wants, and bespeaks Unhappiness for us in this Life, and in the next, everlasting Perdition. There is not another Sin charged upon Damned Dives, besides his want of Charity; and those Wretches that are mentioned in St. Math. 25. were condemned only for their unkindness to the Brethren, and their gross defects in the visible part of this Duty.  
You would ask, In what part of the Decalogue, the Rule of Charity is contained? Bellarmine following Aquinas, refers it to the Fifth Commandment, which includes all Rights appertaining to Superiors, Equals, and Inferiors; and of this last sort, the Poor are Principals: And of all Duties belonging to the Poor, Alms is most considerable; and there is scarce any thing that we are obliged to do for them, but comes within the Precincts of Charity.  
Other Authors derive this Duty from the Eighth Commandment, and will have Robbery to be but one and the same thing with Uncharitableness; affirming, That he that is able to Give, and withholds his Alms from those that Want, and call for his Relief, Robs his poor Neighbour of his just Comfort, and God of his Honour. Therefore, the Phrase is changed, St. Luk. 16. 9 and Solomon's Precept, become an Evangelical Law; where it is not left at our choice, to do good; but we are charged to make us Friends with the Mammon of Unrighteousness. 'Tis called Unrighteous Mammon, saith S. Austin, not only when it is unjustly acquired, but also while it is Uncharitably detained from those that are Necessitated. Is it commendable, that I live in superfluous manner, while my poor Brother wanteth to suffice Nature? Sure, it is a wrong to withhold from the Poor what I can easily spare, in their Affliction and Extremity. Superflua diviti necessaria sunt Pauperi, aliena retinet qui ista tenet. Augustine saith, The Rich man's Exceed, are the Poor man's Portion; so as he unjustly seems to Defraud others, that reserves to himself more than is sufficient.  
St. Ambrose, in a rougher Dialect, affirms, It is no less Criminal, for Rich persons to deny Necessitated people Relief, than to take from them that they have, and use violence to the Laws of Property. Yes, and some proceed further, reducing these words of Solomon to the Sixth Commandment; making Uncharitable Men no better than Thiefs and Murderers; agreeable to that of Eccles. 34. 21. The Bread of the Needy, is their Life; he that defraudeth them thereof, is a Man of Blood. So that we see, to detain necessary Provision from them that Want, is to shorten the lives of Poor men; and, as much as in us lies, to deprive him of Succession, it is to Famish our afflicted Neighbour, (the sharpest of all Deaths) and in him to seek to Murder his Posterity.  
You hear how this Edict of Alms, has been referred to Three of the Ten Commandments, yet more properly belongs to the Second Table, referring to the general Law of our Neighbour; which Law, (as St. John expounds it, cap. 3. 18.) Consists not in words alone, but in Truth, and real Testimonies of Affection. Who shall believe we Love indeed, without apparent works of Love and Charity? The Scripture teacheth us a Method of doing Mercy, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not talking of it only; for then are acts of Charity best performed, when fewest words are made of the Benevolence: Giving of Alms, is at one and the same time, to Love God, and honour Him in his Image; to make a Friend, and to relieve a Neighbour.  
Our Blessed Saviour calleth it, An evil Generation, who demanded a sign of their Redemption: And we cannot Repute it a better, that ask, Where is the Mandate for well doing? A small excuse Men are willing to make use of, to save their Estates; and where the Commandment is Positive, they seek for their own sakes, (more than their Neighbours,) to dwindle the Precept into a Council: Yet is this more than a mere matter of Advice; for it is a Breviate of what our dear Master left us in Charge, at his Ascension; viz. That we Love one another; which Love admits of no proof inferior to that of Almsgiving.  
Holy Writ, and all the Tomes of the Fathers, abounds with Exhortation to this Duty: But this is added to poor men's miseries, they now live in a cold Age of the World; and here, in a very i'll Climate. 'Tis a wonder, to hear Men, every where, boast of Faith, without Mercy; and when they show no fruits of a living Faith, still do boast of Godliness: For (Charitate ipsa, nihil Charius,) Love, and its Effects, are some of our greatest Rarities.  
When we speak of Christians, none can be mistaken, where we find Charity, but the Giver, and he not easily; but admitting he may lose part of his Reward, by valuing his Gift at too great a Rate, or by wronging himself, by the manner of Giving; we have a great assurance, that he that pretends to Faith, without Works, deceives himself, and the whole World, and offers to put a Cheat upon his Master; for he doth undervalue, at one and the same time, his Afflicted Brethren, and the Truth of Divine Promises.  
Some tells of three sorts of Commandmandments, that occur in Scripture, Affirmative, Negative, and Mixed: The Decalogue consists of such as are mostly Negative, though some of them are Affirmative; As, Keep holy the Sabbath: Honour thy Parents, etc. And more of that sort we have in the Bible; as, Mourn for thy Sins; Show Mercy; Do Penance, etc. There are also Commandments of a Mixed nature; as of Restoration, and Forgiveness, etc. A Negative Commandment doth oblige all Persons at all Times, every where, and Eternally: Affirmative Precepts are binding for ever, but not in all Times, nor in all Places; Mixed Commandments oblige us at all Times, and in all Places; but not always.  
I shall not determine to which of these Sorts the Words of Solomon may best be reduced; but, am certain, they oblige all persons of Ability, to Confer Benefits, and pay good Offices, according to their power, to all persons, without Excuse or Exemption; that entreat their Assistance.  
Cast thy Bread upon the Waters.] We read it Cast in our Common English-Bibles; intimating, That if we are obliged to cast, or scatter our Charity, we ought not to be very curious in Examining every Circumstance concerning our Gift, and the Conditon of the Receiver; but we should give frequently, and liberally, without an excessive Care to whom, or to what purpose our Donative is bestowed: It is enough, that we know our own Intentions to be Warrantable, without searching too strictly into the Meaning or Appetite of the Petitioner: Let us not be too scrupulous in seeking a very fit Object, to make the best use of what we bestow; lest such a severe Examination should obstruct our Charity: 'Tis lawful to inquire, but not with too much Curiosity, how the Receiver became Poor; but if he have failed in Diligence to Live, let us not fail in his Support, for to supply his present Want, which is the way to Encourage him to be Diligent for the future: Never let the Despicable Circumstances of any person in Despair, or any manner of Affliction, divert thy Bounty; It is a Niceness God cannot approve, who dispenceth many Mercies to thee, where few are deserved.  
But if we take it according to that other Reading, and Translate for the word Cast, or Scatter; Send, or Sow; it implies Caution, and addeth an Act of Prudence to that of Charity: Then it will import a Care and Art in Giving, as well as in Enjoyment. Where Solomon directs us to send our Charity, he does intent we should give Alms with Discretion, and to be Cautious in dispencing our Bounty. Alms is a sort of Merchandise that we Barter with Heaven, and which we ought to send with Circumspection, that they may not miscarry. 'Tis no Wise-man's way to be Careless of what he sendeth, but he commits it to the surest Hands, that it may be safely conveyed to the Owner: A small Token, a Ring, or a Letter, is not trusted with every idle Fellow that is of small Trust, or no good Reputation; but we make it our Business, to know from whence the Messenger cometh, and whither he designs to Travel, that taketh charge of our meanest Presents. The Wife-man here adviseth us to the same Method; so to send our Alms in the safest Bottoms, and by God's usual Messengers, that they may be safely delivered; not suffering our Contributions to Perish, or strengthen the Hand of the Evil-Doer: We must not Give with a Design to promote evil Counsels, ill Practices, or bad Company; lest of all, must we give to further Lascivious Courses, or multiply Places of Debauchery: To do this, is not giving Alms, but a joining of Forces against Heaven, to augment the Revenues of the Riotous; whose great Work is to maintain Brothels, or repair Houses of Licentious Entertainment, where Christ hath no Habitation; such Benevolence is prejudicial to the Rule, and to the Reward of Charity.  
[Send thy Bread;] Sending implies a Communication of the Good Things that are in our Power, to such as live at a Distance, as well as to the Neigbourhood: Let us do good abroad, for that argueth true Devotion at home; not to give only so far as our Hand can extend, but as far as our Gift can be transported by the Hands of Others. The Household of Faith is first to be considered and relieved, and what remains is the Portion of distressed Strangers, and Unbelievers. I wish I could truly say, England had not as much need of this Doctrine, as any Nation; I think we have been so far from approving ourselves Charitable to Strangers, that we scarce afford them Civil usage. Let us no more pretend to Science and Reformation, until we cease to be Barbarous, and have learned Humanity: What if they be remote? what if they be Jews? what if they be Turks? what if they be Pagans? we must not excuse ourselves, by pleading Ignorance of their Lineage, their Principles, or their Country: 'tis enough that we know their unfortunate Condition. Send, is an Imperative word, that leaveth not the Thing Indifferent, or at our Election; but chargeth us to give Alms, and to do good, according to our Ability, without making abatement for want of Merit in the Receiver; or for the sake of the strong Aversion we bear to his Person, or to his Religion. The word Send, declares it a Duty incumbant, expressly commanding us to show Mercy, without Excuses, and without Delay: If you neglect to bestow what you can well Spare, 'tis at worst an Act of Injustice, at best, a Detinue. Send your Charity where you cannot go, for fear of Corporal Danger, or Defamation: it is infamous for some personally to give to some people; there you must send your Charity, where your going to carry it, would bring upon you a Scandal: Shorten not your Hand of Succour from the poor Prisoner, that's almost pined and smothered in a noisome Dungeon. Send your Bounty to the Sick, that are going to their Graves with some Infectious Disease: You may safely send it, when you cannot go with safety. Yes, and there are some Cases, wherein the good Christian must hazard Reputation and Life to perform good Offices; that is, where God or Nature, his Religion or Country, are most nearly Concerned: Here it is he must Advance against all Dangers, struggle with all Adversities, & encounter with evil Beasts, as S. Paul did at Ephesus: We must fight upon such great Occasions, an whole Army of Scandals; there we must not matter Obloquy, but oppose ourselves to the Tyrannies of State, and stand the unwholesome Censures of the Insolent and ungrateful Multitude. There are Evangelical Counsels that have the same Influence over good Men, as if they carried with them the Nature and Force of a Commandment: But these words of Solomon are a positive Law, which, not only Invites us to, but Prescribes us Obedience. The Neglect or Omission, to observe those Counsels, we read in the Gospel; as, single Life, voluntary Poverty, etc. are but Imperfections in our Nature; whereas the Breach of this Law of Charity, is a plain Sin, a complicated Sin; and of that sort, that renders the Sinner odious in the highest Degree; because there is more comprehended in this Law of Love, than in all other Laws, Divine and Humane; for Love is the Life and End of Laws, and this one is the Accomplishment of the Ten Commandments. There is nothing enjoined by the Church, for Defects in , because there it is that God reserveth the Sentence to Himself, and punisheth the failure in that Duty, with more than the Church is willing to Declare: Only God hath been pleased to Reveal how far good Works are acceptable to him, and what Happiness they will procure for us hereafter, that He may see how far we are willing to proceed in our Charity, for the sake of Divine Love, and for an Eternal Reward. Send your Alms therefore as far as Paul or Silas, Camels, or Ships will carry them; from Rome to Macedon, or Antioch; or from the place of your Residence, to Jerusalem or Hungary: To this end we were endued with reasonable Faculties, with the Comforts of this Life, and all those Temporal Blessings that are reached within the Complicated Name of an Estate; that we might Honour our God in Compliance with his holy Will; and that we might enjoy and benefit ourselves and others.  
[Send thy Bread.] Bread is of excellent Use, and large Extent; signifying all that is necessary for Man's Subsistence: All manner of Provision is included in that Monosyllable. The Chaldee. Dialect expresseth a Sumptuous Feast, by the word, Bread delighting to set forth a large Bill of Fare in a few Letters, and with a single word, to furnish a Table more for Pleasure than Necessity. And this luxurious Sense, the word Bread carries, Ecclesiastes 10.19. For which cause some inform us, the Grecians derived the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that signifies every Thing: and their God Pan, from Panis, that goeth for Bread among the Latins; neither is the Dearth of Flesh, Wine or Oils, but the want of Bread alone, styled a Famine in Scripture. Bread is termed the Staff of Life, that supports the Feeble, (Psalms 104.) And, fullness of Bread, was ever reputed one of the greatest Blessings of the Jewish Nation; the Plenty thereof prevents Insurrections; for such as followed Christ, chief for the sake of the Loaves and Fishes; more for the Miracles he wrought, to feed them, and heal them, than for the sake of his Prayers, or his Preaching. The Multitude, (I mean those that are ready to make their Belly their God,) are most Devout there, where they can find most Bread, and care not to embrace a Religion that commends Fasting: remove their Altars, set aside their Bishops, take away their Priests, and their Christ too, you provoke them not much, so as you leave them entire, their Wine and their Manchet. Our ordinary Prayer, is for daily Bread, with which every one of us ought to rest contented, is the one thing necessary, if it be taken for our common Provision; but it is the only thing necessary, if taken as divers excellent Writers, and Dr. Person upon the Creed, Expounds it, The Divine Food of our Souls, the Blessed Sacrament. The Roman Satirist knew how much the People valued Bread, while he informs us, they covet nothing above [Panem & circenses,] Bread and Recreation; meaning by the First of the Two, all necessary Provision. [Cast thy Bread;] that is, thy Substance or Estate, thy Means of Living; or whatever a Man needeth: If it be dear to thee, it will be dearer to thy God; who when you esteem it not much, values it as little. He was no less than a Royal Divine, that useth this Expression; Shall I give to God that which costeth me nothing? The Poor are God's Receivers, and his Factors; if you have Ability to Dispense much to them for his Service, and to send great Things by their Hands, you shall be certain of ample Returns. That is not to be called Charity, but ridding of your House, to bestow some pitiful thing upon the Poor, that other-ways to keep, would disparage their Master. How can Men expect their Reward to be Great, where they place a matter of so small Merit? Bread, implies something that is good, and somewhat in readiness; to show you, that you are to Give with Expedition, that which may prove beneficial to the Petitioner: That which you bestow, aught to be wholesome, or advantageous, conducing to the Health or Profit of the Receiver: You are not so much to expect his Pleasure; though in some Cases of Despair or Sickness, that is not altogether to be neglected. Let your Bounty be such as Nature requireth, rather than a Banquet, or piece of Rarity.  
Cast, or Send thy Bread; give the same in Substance or in Quality, with which Thou dost usually furnish thy own Table: So 'tis in the Chaldee, Spare from thy own Mouth the Bread of thy Table: For this end did the Church anciently appoint frequent Fasts, that the Provision which was spared by good men's Abstinence, might supply the Wants of those that groaned in Poverty.  
Thus by feeding the Mouths of the Hungry, thou dost engage the Tongues of the needy Beadsman, to make Prayers and Intercessions for Thee at the Throne of Mercy, praising God for thy sake, the Author of all Good to Mankind; and by their Importunate Petitions, taking Heaven by violence, and calling down Blessings upon Thee and thy Family.  
It was thus our Forefathers; thus the first and best Christians Fasted, giving those Dishes of Meat to the Poor, which themselves should have eaten. But now, [Terras astrâ reliquit;] Devotion is fled, and too many, not only devour the Meat & Subsistance of the Poor, but the poor Men too; while any thing given to Charitable Uses, is interpreted with a purpose to Feast Parish-Officers. How many may we see Fatted daily with Varieties, and Surfeited with Exceed; serving the Poor with nothing, or that which their Dogs would refuse; delighting more in Foddering their Beasts, than Relieving their hungry Brethren; and to feed Hogs, or Hounds, are Covetous to pine helpless Christians.  
I hope in all this there is but little Reformation; to let the poor Man want Bread for his Family, while a Rich Esquire perhaps usurps the Owners Living; driving out poor Christians from their own Habitations, to keep Hawks, and Whores, and Hounds, in their Abodes: You cannot imagine it is this Solomon means, when he says; Cast thy Bread upon the Waters. Bread is a cheap and ready thing to bestow; you need not go far to porcure such an Alms for the unfortunate Petitioner.  
This Imports, that we must not serve the Poor with Delays, but make Dispatches in our Charity; because, what we are to give is ready; there is no occasion for us to go to Bordeaux for Wines, or to Virginia for Smoak; or to fetch Indian Silks, or Import Persian Tapsteries, in order to perform Works of Mercy: Give your Bread, that is neither Dear to purchase, nor difficult to procure. What should they, poor Hearts, that stand waiting for your Alms, do with useless Toys, or extravagant Curiosities? 'Tis no Charity to bestow a Thing that is vain, or superfluous, tending more to Man's Admiration, than Profit. You may Give and Debauch, as well as Give and Relieve; 'tis Bread, not Bottles of Brumswick or Canary, that are required; What is it you can more easily reach, or forgo? Yet is this Bread more acceptable to the hungry Soul, than Ingots of Gold in a Wilderness, or a Palace of Ivory. If the Historian did not take too much upon Trust, those Aegyptian-childrens that were suckled by Goats, and not permitted to hear any Humane Speech, were taught by Nature to pronounce the word Beccoes, that signifies Bread in the Coptick Language: But if the truth of this Report faileth; 'tis certain, our Lamp of Light, [Byolychimum;] by which we live, and move, and make such a Figure as we have, subsisteth not, but by daily supplies of some proper Oily Nutriment: and Nature cannot be so far wanting to Herself, and to Us, as not to seek and demand (after her own way) somewhat of Subsistence to preserve that Vital Flame from sinking in the Lamp, or in the Heart, its Receptacle, from a dark Extinction.  
[Cast thy Bread.] The Bread thou givest must be thine; it ought to be stamped with the Character of Property; let it be thine by some known right, and indisputable Possession: Thine lawfully, not obtained by Fraud, or Violence. He that grindeth the Face of the Poor, to feed an Hospital with the Bread of such Get: He that purveys, purloins, and pilfers, and out of much, so gathered together, thinks to distribute a little, bestowing now and then some small Alms for Ostentation, doth an iller thing, than the Man that stealeth a Goose, to stick a Feather: for, to lessen a Levy for the Poor, he puts a scorn upon all obligations of Nature; and to open himself a way to the Name of Riches, he forceth a breach in the Law of Nations; so promising to himself not to show a Bounty, that shall exceed noise and appearance, he falleth under those Curses, that constantly pursue Covetous and unjust Wretches. Not much inferior in doing wrong, is he, that oweth all he bestows, and meaneth not otherwise to discharge his Debts in this World, than by making God (by giving to the Poor) Trustee for balancing his present Account, and his Debtor, to make good his future Estate: This is not to be truly Charitable, out of his own, (as every man ought to be,) but out of his Creditors Coffers; and seeming to be Zealous for God, he wrongeth his Friend that lends or forbears the Charity he makes bold to dispose: Nor is it a single Injury; because in such acts, he doth prejudice to Human Society, that is best preserved by just and punctual Dealing: Have we not those among us, that by Wit and Deceit, live out one half of the year, exercising them both in Worldly matters? and the other half, they wear out much in the same manner, with specious pretences of Law, and Religious Hypocrisy; they walk with their Eyes lifted up to Heaven; and would have all others do so too, that they may not be able to discern the Lands and Tenements they have seized upon Earth, by the Arts of Oppression.  
Such as can Usurp Lordships under a Pretext of Law, and take Sanctuary in a Church, while they Rob the Hospital, shall They hope to expiate their Sins by some small Contributions? or to escape the Torments of Hell, by leaving at their Death some small Legacy to the Poor of the Parish? Their hopes are vain and dangerous, that hope by Building an Alms-house, to obtain a Licence from Heaven, for the Usurpation of a Lordship; what is this, but to render ourselves Slaves to the Prince of Darkness, and Enemies to good and honest Men, all our lives; only with hopes of serving God a little at our Death, and of doing some good, it may be an hour before our Funerals? Let all good Men rather believe, that Shame and Confusion, and horrid Spectres, attend the Tombs of such unjust Persons! and that the Houses, from which those miserable Wretches are conveyed, (when Life and Sin forsakes them) shall be daily Besieged with the Cries of Widows and Orphans, and with the Curses of all those distressed Creatures that were undone, and made pitiful objects of Charity, by the power and artifices of those Ill-livers; and that those Mansions of theirs (if there be left one Stone upon another) shall remain upon Earth, but as execrable Monuments of their Impiety. Supposing there were none of these, yet to defer our Charity till Death, is to lose much of the commendation that is inseparable from holy Practices; because than it appears a work of necessity, to give that away, which we cannot longer possess: sure it is not a very deserving matter, for me to pretend to relieve or gratify some person with that thing, which refuseth any more to own me for its Master. Thus Divines love to speak, that they may quicken Charitable minds, to call down Blessings betimes upon themselves, and their Posterity; to secure their Estates to their Issue, by giving Alms according to their Power; and that the best Christians may thereby feel and acknowledge the reward of good Works, before they change their condition.  
Send thy Bread.] Thou hast no Authority to dispose, (under the notion of thy own,) of the Bread of the circumvented Buyer, or the defrauded Labourer; lest of all must you bestow the Shewbread, or that which hath been Sacrilegiously taken from God's own Table; but send the Bread that is lawfully thine, by just Title and harmless Possession; if not thine by Inheritance, yet thine by Gift, Purchase, or Labour; thine by some honest way of Trading or Desert; thine by lawful Arts, or laudable Industry: Whosoever giveth Alms of ill gotten Goods, doth worse than the Fellow that offered a Sow to Pallas: 'Tis a great affront that he doth to the Deity, offering to GOD that which is more loathsome to Him, than Swine's Blood, the price of a Dog, or the hire of an Harlot: He Killeth the Son, before the Father's Face, says the Wisdom of Sirach: Eccles. 34. 20. He Selleth Joseph his Brother, that he may carry home a Coat to his Sire. I wish there were fewer of those Men in this Age, who being Honoured with the Blessing of a plentiful Estate, are yet Covetous to become the Executors of their poorest Neighbours; making daily Merchandise with the Beggar'sPenny, selling the Sweat of the Labourers Brows, his single Beast, or little Cottage; and when they have given themselves Possession of all the small Pittance he has, they continue to force him into desperate Extremities. This is not to Cast thy Bread upon the Waters; but to cast thyself backward, to Worship the Tempter, and gratify him with thy Fall and Degradation.  
'Tis no better, to cousin all the Week in the Shop, that you may give Alms on the Lord's-Day; or to Impoverish as many as possibly you can, in your whole Life, only to leave behind some small Relict of an Estate [when you Die,] either to Feast the Parish, or Repair the Church, or Adorn it, as some (not of the better sort of Christians) fancied they did, by placing a Cheap-Figure of the Serpent upon the Steeple.  
The Wicked Man's Legacy to the Poor, when this World will continue no longer with him, is no Charity, but a sort of Restitution; which cannot produce its proper Effect, because it is not performed to the right Party. Let that therefore be thine, that thou givest away, that thy Alms may be more acceptable.  
Cast thy Bread upon the Waters.] We may understand by these Waters, all those that are most subject to Tears, the Sick and Friendless, and such as are any way brought into Distress: The Stranger, the Widow, and Fatherless, that go hand in hand, throughout the Scripture.  
All those sad objects of Pity, that are not only sent into this World, to show what the Lord is able to do, but also, what Flesh and Blood deserves to suffer, (and more than that, to make Experiment of what Men are willing to do for GOD, our great Benefactor) are sent hither to be Receivers of our Charity: You may read their Errand in their Faces, and their Commission in Scripture; where GOD passeth His Word for the Foundation of the Charitable Man's Merit; and gives His Justice and Honour to be Security for your Repayment: 'Tis this Infallible Word of God, upon which you put the Adventure; these Waters would deceive you, without that Word's Assurance: For, what Recompense can you expect from the meanest Abject, from such as are loaded with this World's Injuries, with Losses, or with Nature's Imperfections?  
'Tis the way of many of those that stand upon good Bottoms (as to this Life) to make use of the Times, and of all Expedients, to Advance or Secure their Fortunes, to Court those that are in high Places, and Flatter such as are in Authority; whereas GOD giveth us an Original of another nature, Exalting the Humble, and Filling the Hungry, while the Rich are sent away Empty; not out of Hatred to their Persons, but because He hath already conferred upon them extraordinary Favours, and rendered them (before) remarkable Objects of his Bounty; those Waters are Fluxive and Inconstant: Court the Waves, and they will Drown you for your Kindness: Yes, and much like that, is the Temper of the poorest sort of People; Give them, and they will throw themselves upon you, and throw Dirt in your Face; yet their Aspersions shall but add weight to their own Sorrow, and imperfect Comfort.  
The Waters you Feed, shall threaten your Ruin with their raging Motions and Inconstancy; yet the Command runs, you must Feed these Waters, tho' it is the Nature of them to let the Benefit sink and disappear: Fear not, it is in their Will, but not in their Power, either to hid or to drown your works of Mercy: And, for your Encouragement, remember these Waters, even the poorest Vassals are made for your Ease, your Honour, and your Advantage; make it your business to employ them in the best manner: These Waters will do you good, if you understand their Uses; there is a way for you to be Charitable to the Poor, and at the same time receive profit by their Service. It is an Element that is an useful part of the World; and without the Poor, the Rich knows not how to Subsist.  
Livy, long ago, made Three sorts of Men, and his division is thus far verified; there has always been a Governing part, and a Teaching part among Men; and there is a Third sort, that seem to have been Born merely for Labour and Obedience. He that hath his Talon in his Head, or in his Coffer, must employ such as have it in their Hands and Feet; by which, they may serve themselves with the just and necessary Comforts of this Life, and, at the same time, prove Benefactors.  
Cast thy Bread upon the Waters.] intimating, we are obliged to do Good, without Grudging, as if what thou Givest were to Perish; not looking to perpetuate thy Name, or obtain a present Applause; not expecting so much as a verbal Recompense from the Receiver. Writ upon the Sea, with the best of Pencils, and a Man of exquisite Sight shall not find there one legible Character: No more should we perform acts of Charity, for Sight or Ostentation; because the Good Works that are most secretly carried, shall be most, and most openly Rewarded; yet there is a Time, when Good Works ought to be Visible, and so to be Transacted, that they may be discerned:  
1. For Distinction, that a good Christian may be signalised by his Charity.  
2. For the Example and Encouragement of others; such Lights are now a days wanting, to those that are misled in the ways of Darkness.  
GOD hath so ordered his Blessings, that many times visible Good Works, and public Rewards meet, and are as the noise of so many Waters: The flux, reflux, and freedom of Motion in that Element, teacheth us to multiply Good Works, and give Alms Liberally: The Lord loveth the Cheerful Giver, whose Acts of Charity resemble the Waves rolling one upon another.  
Whoever communicates his Bread unwillingly, more to deliver himself from the Petitioner's Importunity, than for the sake of Christ, or in obedience to his Commands; that Man, surely, either distrusts GOD's Knowledge, or his Promises, imagining his Master is ignorant of his Estate, or his Meaning; or he dares not trust Him, to requite his Kindness.  
Will you hear another Reason, that may prevail with us to Cast our Bread upon the Waters; It is, because those Waters, by their several Channels, return to their Head and Fountain. CHRIST is that Head, Source, or Spring of those Waters, on which our Bread is to be scattered. Christ is styled Shiloh in our English Bibles, signifying a Fountain of living Waters: The Poor stream from Him; and, by them, our Charity shall suddenly be returned into Christ's Bosom: For this, among other Reasons, our Shiloh, the Saviour of the World, did appear Poor, and destitute of Friends, and Temperal Comforts, to promote, and to make Trial of the World's Charity.  
Care is to be taken, that the Frowns of the Alms-giver may not sour the Bread he bestows; but let a liberal hand, and a cheerful Heart, accompanied with Affability, render the Gift more obliging, and the Gratuity more valuable; so will your Kindness every where be welcome; so will it be manifest, you Give for the Love of Christ, and not merely in hopes of a Requital: He that showeth Mercy, let him do it with Cheerfulness, says the great Doctor of the Gentiles, Rom. 12. 2 Cor. 9 7. From such a Generous Mind proceeds the Name of Liberality, says Seneca, in his Tract of Benefits; whose Sentences, more than Moral, seem Abstracts of that Evangelical Doctrine, which St. Paul Taught the Romans, to whom Seneca was a Friend, and some think a Disciple: Those Gifts are less acceptable that casually fall, or have been extorted by vehement entreaties; but of the Two, the first are most grateful; that is, where a Kindness that was designed for one Party, happens, against the Will of the Donor, to be the Lot of another; which sometimes cometh to pass, through a mistake, by our particular Providence.  
A good Christian will approve himself habitually Kind; and he will, in preparation of Mind, always remain Charitable. This readiness to Give, is pleasing to Heaven, as much as to the longing Receiver; whose desire is not prevented, altho' his Demands are, by the greatest expedition that can be used in dispensing your Bounty: ('tis in these cases, that speedy Help is double Assistance; Multaque gratius venit quod facili, quam quod plena manu datur.) It matters not, whether the Hand be full, so as it be ready to communicate.  
The Person that doubts or delays to relieve the Poor, shows some unwillingness; and while he taketh time to consult the case, and defers his Answer, by causing the Petitioner too long to wait upon his Pleasure, he spoils the Benefit.  
Go, and come again to Morrow, are the words of no good Christian, and but of an ill Neighbour: 'Tis a subtle sort of Denial, that proves the more cruel, because it is Politic. I would choose rather to refuse the Mendicant's Request at once, than twice to Answer him coldly; so as my delays, by tiring the poor Creatures Patience, shall force him to seek that Assistance from others, which is in my Power to contribute. Such is the spiritual Nature of all Works of Mercy, they are apt to evaporate by slow effusions; whereas he that suddenly Giveth, by shortening the Time, doubles the Receiver's Profit. You cannot be delighted with the Sighs, Groans, and Tears of Christians, almost Pined and Naked; Must the sorrowful Accents of the Poor, awaken your dull Charity? Then suppose yourself as much in Want, and as importunate, imploring at the Gate of Heaven, of GOD, for Mercy; then imagine an Angry Judge delaying to give Ear to your Complaints: Why should not that GOD you have so much, and often Offended, use you with the same vigour, and examine you with the same strictness? Why should he not hear, before your Face, ill Neighbours accusing you with Violence and Falsehood; scarce permitting you to plead in your own defence? Why should he not take all advantage of your Pleading? This is your way; and therefore, no more than in Justice you ought to expect. Forbear your hopes of Mercy, after your Death, which in your Life you have refused to extend to your afflicted Brother.  
Cast thy Bread upon the Waters.] Remember it is an Element of Universal use, in which all plead a freedom; designed for the Benefit of all Creatures; and such is the nature of Charity; 'Tis universally communicable, and aught to be every where flowing. We are obliged, not only to Give, but to Give universally, without respecting the Person, or enquiring too severely into the occasion, or other circumstances of his Decay: Hear Saint Paul publishing this Doctrine, Gal. 6. Do good unto all Men: 'Tis a general Rule, without exception; yet there is a Remark follows in the Tenth Verse of that Chapter, That it ought to be done to the Household of Faith especially; directing our Alms to be distributed in a more particular manner to some, than to others.  
Receive the Rule therefore in this Sense, Do good to All, but to some more eminently; Give there, and Give yonder, but Give here more plentifully; Allow them, but Maintain these; there Relieve, but here Support: You must look upon the Household of Faith as your own Family, that calls for your Paternal Care and Conduct, as the Neighbourhood does for your Kindness.  
The best next, are those good Offices showed to your Country: Then all Men, and the whole World of Pagans, so far as they Want, and you are able to Contribute, are become Objects of your Charity: For all good Christians are so far from wishing, and so much further from endeavouring the Confusion of any Person, that they make it their daily business; not only to pray for the Conversion of All, but useth all Means, at all Times, to benefit their Souls with their Bodies.  
Truly, that Mandate for Alms is very large, St. Luke 6. 30. Give to every Man that asketh, etc. and He that Imposeth that Command, is Lord of all that we Possess: And that we may afford so to Give, He hath made us as large a Promise, St. Matthew 7. Ask, and you shall have; Seek, and you shall find, etc. St. Jerom, with an Eye upon these words of our Blessed Saviour, says, We must do Good without Discretion; not Setting, but Sowing; not Planting, but Scattering our Acts of Charity; not using too much Exactness, but all manner of Freedom in Giving; so shall we reconcile to ourselves a multitude of Blessings. Thus are we encouraged by the Prophet Isaiah, Blessed are you that Sow beside all Waters.  
The Evangelical Seer herein imitates the Language of Solomon, Cast thy Bread upon the Waters, etc. Ben. Sirrah, varies the Phrase, saying, Scatter thy Bread upon the Waters, and upon firm Land also: By Firm Land, he means Men of Estates, Men that are in no Want, as Magistrates, and Temporal Powers, (they are the Terra sirma,) and the Rule is, to make this Commandment of Charity extend to that great Duty of Obedience, to which the Jews, as well as we, had enough to be Exhorted; that their Man of Israel desired should include all sort of Allegiance, which is a Debt of the Subject, to the Supreme Power of the Nation; but because this is a Tiffany piece, that will abide but gentle touches. I shall leave the Rabbi to manage his own Argument: 'Tis certain, Love comprehends all that we own to Superiors, as well as Inferiors; and we ought to Obey the Higher Powers; more for Conscience sake, than Terror.  
This is the meaning of those Doctors, that tell us, Dominion is founded in Love, and that by Love, the World is Governed: But, while I am discoursing of Alms, I shall confine the Words of Solomon to a more narrow Signification: And forsaking the notion of the Rabbi, side with that of the Philosopher, Vbiamque homo beneficio est locus;  a Man is, there's place for a Benefit; for where there is a Man, there is Misery; which, as soon as he declares, we are obliged to show him Mercy. When the Poor Man standeth at thy door, in expectation of thy Kindness, be careful your Examinations of his Person, his Parentage, his Education, his Country, his manner of Living, be not over tedious or detrimental; not made to protract Time, or find Excuses, or that you may take occasion of Denial: Yet you may lawfully question the Party concerned, as the Mariners did Jonah; Who art thou? Where is thy Habitation? What's your Employ? Not as a News-monger, or one fond of Idle Stories; but as a good Christian, to discourage Idleness, and promote Piety: Not looking for eminent Virtues in the Beggar, nor demanding large Testimonials; as if you were to bestow an Office, or bequeath him your Estate; as if you were not then designed to relieve his present Wants, but to reward his Merits: Inquire only for God's-sake, and Give for God's-sake, from GOD alone expecting a Recompense.  
What if these Waters are many? What if they rise higher and higher upon our Practice? Fear not the failure of your Estate, because the Sacrifices are frequent and numerous; because Alms is derived from the Corruption of the Greek, Eleemosynary, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] whose Root is Mercy, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of which Christ is the Fountain, and that Fountain is inexhaustible: Yet there is a Barbarous Author, derives Elemosynary, from two words of the Hebrews, viz. Eli, God; and Mois, Water; and to confirm his Derivation, He styleth Alms, the Dew of Heaven. The Gentleman seemeth to have been no great Proficient either in Greek or Hebrew; for He might have taken his Etymology, with as great Reason, from Elias and Moses; and from that inferred, Charity comprehends the Whole Law, and the Prophets.  
But, leaving Etymologies, Alms is defined a work of Mercy, Love, and Liberality, performed only for GOD's sake, to some necessitated Persons. In the Work, there is to be considered somewhat within us [aliquid intus] so as, looking at home, we find it a Christian Act of Mercy; but if we look abroad, it appears an external Act of Charity, that is exerted in Obedience to the Divine Commandment: We make it a Beauty, by putting upon it the becoming Face of Liberality: 'Tis conceived by Compassion; but Love gives it the hand of Accomplishment. A Bountiful Hand and Heart, oblige even those that Hate you, by making their Favours Public; and, by this happy way of doing well, bribe their Enemies into good Nature.  
If you desire to see the Mother of Alms, let me tell you, first, if she could appear in Human Shape, nothing but Truth could vie Beauty with her; for her Name is Charity: She is spotted with Stars, and spangled with Divine Graces. Here give me leave to say, That  is a good Work, and is Meritorious; but the Merit is not placed upon the bare human Act, but upon the Grace of GOD's Holy Spirit, and upon his neverfailing Promise, which are the Grounds, and constitutive Principles of all Merit. 'Tis not us, but the Grace of God working in us, and the Third Person of the Holy Trinity, co-operates with us, that deserves GOD's Notice, and his Recompense, [Principia meritorum omnium sunt Divina:] Yet not excluding the Will and Disposition of the Alms-giver, that hath the Honour, in all good Works, to cooperate with his Maker. GOD is Love; and all Works of Love, partake so much of the Divine Nature, that they must needs be Crowned. But this Discourse relates to the Promise; yet we were Treating of the Commandment, which enjoins us to Give; weighing the Receiver's Wants, but overlooking his Deserts; for we are not bidden to Taste those Waters, that we are to cast our Bread upon, to prove, whether they are Sweet or Bitter; for,  giveth Alms, not because GOD hath so Commanded, but because he supposeth either the Poor have Merited so much at his hands already, or now do, or will hereafter deserve his Charity; that Person, to speak properly, giveth not an Alms, but dischargeth the Debt, and stateth an Account. So he that giveth not merely for the Lord's-sake, but in hopes of some Human Requital, instead of bestowing his Alms, he purchaseth a Kindness, and maketh himself an Interest. The especial attract of Alms, aught to be Divine Love, without any by-respect to Temporal Returns, or the Merits of the Receiver.  
Why should I tire you with Repetitions? Effects of Love ought to be enlarged only to such as are really Necessitated; for Want is the proper Object of Mercy. Where there is no Want, there may be Favours, Gifts, and Presents, but no perfect Charity.  
Thus far in reference to the Definition: The Division of Alms hath anciently been in Seven Spiritual Acts, respecting the Soul: 

1. To Pray for.  
2. To Forgive.  
3. To Admonish.  
4. To Instruct.  
5. To Counsel.  
6. To Comfort: And,  
7. To Forbear.    
And in Seven more, as pertinent to the Body.  

1. To Feed the Hungry, and give Drink to the Thirsty; which some divide, and make Two different Offices; but I take it as one and the same Act of Benevolence, putting in the second place, viz.  
2. Assistance, or Protection of the Weak, from Bodily Dangers.  
3. To  the Naked.  
4. To Lodge the Harbourless.  
5. To Visit the Sick.  
6. To Bury the Dead: And,  
7. To Redeem the Captive, & c.   
These are principal Acts of Charity, which affords us a mighty Prospect into a large Field of Discourse, but somewhat beside our present business: I desire only to lead you to this Duty; to that end, setting before you, how much good those best of Men, that went before us, have performed for our Example: If we look no farther than the Jews, (GOD's Select People) they were enjoined every Third Year, To Tithe the increase of their Lands a Second Time, for Charitable Uses, (after they had Tythed it once for the maintenance of the Clergy:) So we read, Deut. 14. They gave a Tithe extraordinary designed for an Alms, to Four sorts of People: 

1. The Stranger.  
2. The Fatherless.  
3. The Widow: And,  
4. The Poor Infirm Levite, that could not Officiate.    
And in Harvest, they were forbidden the Reaping every Corner of their Fields, and might not gather up the Glean: They were not permitted to pull every Cluster of Grapes in their Vintage: Nor to beat every Bough of their Olives: Nor to fetch a Sheaf forgotten.  
These were Elemosynary parcels, designed for the Relief of all that were Poor and Afflicted. These Statures are recorded, Levit. 19 23. And the same Commands, and Prohibitions, we find Deut. 24. rendering this single, as sufficient, I am the Lord, your God; which adds force to the Mandate, and puts a period to the Duty: as if the Sacred Volume had thus declared; Murmur not at these Orders, nor grudge such considerable Leave; for, I am the Lord, you are but Tenants at Will: All you possess, is Mine: It is an Honour I do you, to give you the Title: You hold your Lands, your Lives, your All, of Me, by certain Services, and by Courtesy: I am the Lord; the Property Resides in Me: There is nothing yours, at most, but by Will, or by Copy; so as you have no Right to Engross the good things of this Life, or to hold them in durance. I am the Lord; from Me you receive all your Treasure; therefore, fear not Poverty: I gave you this, and can give you more; take My Word, your Alms shall be doubled in Blessings, and restored into your Bosoms.  
The Jews were Commanded not only to be Charitable in the Field, but had a plain Statute for , at their own Houses, Deut. 15. If there is a Poor Man among thy Brethren, within thy Gates, thou shalt not harden thy Heart, nor shut thy Hand from thy poor Brother; but thou shalt open thy Hand wide, and thy Heart shall not be grieved, when thou Givest.  
Observe in the Text, Three Motives to Compassion.  

1. The Man is Poor.  
2. He is near in Blood, One among thy Brethren.  
3. He is within thy Gates.   
Let his Poverty make you sensible of his Want: Let his Relation move you to Pity: Let his Neighbourhood inflame your Affection. And you may there take notice of Two directions in Giving:  
1. Dispense your Alms with a hand wide open; that is, Give Bountifully.  
2. With a willing Heart, free from Grudging.  
These latter Authorities are derived from the Law that was given at Mount Sinai. Let us now here the Prophets.  
David maketh it a Characteristical Note of a good Man, to be Merciful; and holdeth giving Alms the best use of an Estate, Psal. 72. 2. He nameth it the great work of the Messiah, to Defend the Poor, Heal the Infirm, and Secure the Afflicted.  
Solomon, his Son, informs us, Prov. 29. 7. A Righteous Man considereth the cause of the Poor; adding in the 14. ver. of the same Chapter, The King that faithfully judgeth the Poor, shall have his Throne Established: And this is the Wisest of Monarches.  
You may read in the Book of the Prophet Isaiah, The way to Divine and Eternal Honour, is dealing thy Bread to the Hungry, lodging Exiles, covering the Naked; and, in a strange Phrase, to draw out thy Soul to the Empty: Then He continues, Thy Light shall arise from Obscurity, thy pristine Darkness shall become Light, and resemble the Sun in its Glory. This is the Evangelical Prophet.  
We read in the 22. Chap. of Ezekiel, GOD threatneth the Jews with many terrible Judgements, for Oppressing the Stranger, and Vexing the Fatherless and Widow. This is the Priest of the Captives, transferred with Jehoiachim.  
Daniel maketh Alms the truest sign of sincere Repentance; and will have Charity put into the definition of the Righteous. This is the Man of Visions, to whom all Changes, which should concern the Jews, from the Babylonian Captivity, to the general Resurrection, was Revealed. These preceded the Messiah; and their Writings make the biggest part of the Old Testament. Let us now consult the Gospel.  
To begin with the Baptist. These Alms are the good Fruit He demands; Fruit fit for Penitents to produce. Our dear Master Preacheth the same Doctrine, St. Luke II. Give Alms of such things as you have, and behold all things are clean unto you: As if C HRIST had told us, Alms are instead of all Levitical Purifications; and are accepted in Heaven sooner than the curious Prescription of Moses. Love is a Flame that cleanseth better than the Legal Rites; and a Fire that is consistent with Holy Water; the small Sacrifices of Christian Love, recommended in the New-Testament, have Virtues Superior to the first Fruits, and those greater ones of the Old-Testament: They have power to Sanctify our Whole Estate, to make it Firm and Fertile, and to propagate it with our Issue. 'Tis more Blessed to Give, than to Receive; that's a Maxim of the Blessed JESUS, which his Apostles and Disciples did approve; and every true Christian will acknowledge.  
St. Peter mightily presseth us to Christian Love, and Hospitality, 1. Ep. cap. 1. ver. 22. Seeing you have purified your Souls, in Obeying the Truth, through the Spirit, and to unfeigned love of the Brethren, see that you love one another with pure Heart fervently. This is the Prince of the Apostles.  
St. John speaks of nothing so much, as Love and Charity, 1 Ep. St. John, cap. 4. Let us Love one another, for Love is of GOD, & c. This is the Beloved Disciple.  
St. James extols good Works much, and with some vehemence promotes Charity; deriding the Solifidian Professors, that have nothing, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] besides a strong credulity; with which Julian upbraided some early Believers, that expected Salvation by Faith only. This James was the first Christian Bishop of the Holy City Jerusalem.  
St. Paul, whose Writings too many wrested to their own Destruction; which was one cause some other Apostles wrote so little, and some wrote nothing: He was careful and zealous to deal with the first Christians of Rome, and those in Greece and Asia, for a Collection, as St. Peter, St. James, and St. John had charged him, when he first Traveled to make Proselytes, Gal. 2. And this is the great Doctor of the Gentiles.  
Will you have another added to these Four great Apostles. The Author of that Learned Epistle to the Hebrews, writeth in this manner, To do Good, and to Communicate forget not; for with such Sacrifices GOD is well pleased. If you will contend, that Epistle was Written by St. Paul, I shall be content to Humour you, seeing the Doctrine of good Works shall receive no disparagement by his Authority.  
Thus far the Duty hath been ratified by Precepts: But Examples are more forcible motives to Welldoing, and are as numerous in the Bible; pointing out to christian's (as so many Mercuries) the direct way to Felicity.  
Abraham, sitting at the door of his Tent, looketh for some weary Traveller, to whom he may give an Instance of his Charity; who, for his repeated Works of Mercy, deserved the Reverend Title of the Father of the Faithful.  
Lot, standing at the Gate of his City, doth expect some distressed Stranger to make experiment of his Kindness, and Taste his Hospitality; He gave the wand'ring Passenger a Meeting, lest he should be prevented in his Courtesies. This was an Oriental Prince and Prelate, Patron of the Five Cities, and Lord of Zoar.  
It was the custom of Job, to entertain the Fatherless in his House, and invite the Poor to his own Table. This Man, if you will have it so, was Highpriest of Hierapolis, and Prince in Arabia.  
Solomon, in such Practices, was Exemplary; showing himself in Love, as well as Empire, a Successor to his Father David. This Man, after God's own Heart, thought himself not degraded by particular Acts of Devotion and Charity. He knew how to reconcile Love and Honour; and reputed himself no less a King, for distributing, at certain Seasons, a Loaf of Bread, a Flagon of Wine, and a Portion of Flesh, to every single Person of his decayed Subjects.  
Observe how the Jews, when they were returned from their Captivity, celebrated their Festivals with remarkable Contributions. Their Forms of Devotion ended, they did enjoy themselves in a generous participation of Delicacies; they drank freely, to Cheerfulness, not to Excess, and dispatched away Provisions to the Poorest Families, that they might be sharers in the Joy, and the Feast, which they were not able to furnish; and be made Partakers in the Gratitude they paid to Heaven, by showing themselves pleased for National Blessings.  
We read Gen. 21. 33. of the Patriarches Grove, which, the Rabbins inform us, was planted purposely for Charitable Entertainments; which they gather, because the Letters of the Name [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eshel, a Grove] signify by Cabalism, Meat, Drink, and Lodging; viz. Achilah, should 〈…〉 tyan, Linah.  
To pass from the Jews to the Christians; How are the Churches of Achaia and Macedonia celebrated in St. Paul's Epistles, for their generous Contributions? The Prayers and Alms of Cornelius ascended to GOD, showing their Master the way to Heaven: And tho' both are very laudable, yet the Fathers ascribe to Alms the pre-eminence.  
So to Live, and practice Religion, is to accomplish the Laws, and comply with the Will of Solomon: 'Tis to do more than that comes to; for Solomon was but a Type of Christ: But to exercise Love, is to follow the steps of Christ himself, and to obey the Dictates of the Supreme Master; who, having no Purse-bearer for Himself, had always a Treasurer for the Distressed; and daily wrought Miracles, to satisfy their Wants in the Wilderness; choosing rather to Fast Forty Days, than to multiply Loaves for appeasing his own Hunger; He having no House to hid his Head in, laid his Commands upon the Heavens, that his Followers might be freed from the Injuries of the ill Wether. While he was contentedly deprived of ordinary conveniencies, He was not contented his Disciples should suffer; but, for their sakes, made use of his Divinity, that He might show Himself Hospitable in the Desert.  
'Tis not for Men alone to pretend to, or claim the Glory that attends Christian Love; for Women seem naturally more Compassionate. Sacred and Profane Story will furnish us with Infinite Precedents of their Charity: The Zereptan Widow, to relieve the Prophet Eliah, hazards the Pining of herself, and her Son, and puts to the adventure, all the sad accidents of a miserable Famine. Another cast Two Mites into the Corban, (or Sacred Treasury) from which the Poor of all sorts were Relieved. It was her Whole Pittance; and to approve herself Charitable, she runs the Risk of the most disconsolate effects of Poverty. Charity (the Name is Feminine, and) hath always been Pictured in the Shape, and with the Features of a Beautiful Woman: The Christian Church takes delight in the rehearsal of the Names of her loving, and her officious Daughters: She hath many such as Dorcas, that employ, and please themselves in Lodging Strangers; in working admirable Pieces for Temples and Altars; and designing their Studies and Portions for the public Uses of True Religion. They exercise their Christian Virtues, by giving Alms daily, Washing the Saints Feet, Visiting the Sick, and Comforting all those that are in any manner of Affliction.  
Credible Historians acquaint us with the Hospitality of the Ancient City Bretinore, in Italy; how the Burgesses vied Bounty, & strove to exceed one another, in putting Obligations upon Strangers. So great was their emulation to do good, that, in fine, they determined to Erect a Collume in their Market, to which Brazen Rings in Plates were fastened; upon those Plates, the Names of all the Noted Families in Town were Engraven'd; all Strangers were carried thither, and made choice of one of those Names for their Reception: The House, to which the Stranger by choice desired to resort, was forthwith informed, by one of the daily Waiters; the Master of the Family thereupon came rejoicing, and conducted his Guests, that was sometimes miserable Poor, to his House, with signs of Triumph: And, why not? seeing Charity goes attended with Reward and Victory.  
'Tis not always, that we ought to do well with so much Solemnity: For many times, Works of Mercy are best performed with privacy. Sound not a Trumpet when thou givest Alms, says our dear Master, St. Matthew 6. No, not a Trumpet, says Chrysologus; because such Kindness, attended with a Noise, cometh not so much like a Friend, as like an Enemy: It seems to Insult over the Wants of the Receiver, and to assault his Modesty. This is not to Relieve so much, as to Triumph over thy poor Brother. It is worse: It is an upbraiding of GOD, as if He was beholding to your Favour, and could not enable that poor Heart to Subsist without your Charity. If that be the English way of giving Alms, such Donors must pay themselves with the popular Name of Patriots, or Benefactors to the Public. They must forbear their Pretensions to future Recompense; because our Great Master declares, they have their Reward. The prevailing Prayers of the Poor, and the neverfailing Promise of GOD, shall prove but of small advantage to their mistaken Souls, that had no respect to either of them, in their , but only to the Applause of the People.  
Let it suffice, that GOD discerns thy Bounty; make Him only thy Witness, that is to be thy Judge; and the Righteous GOD shall make Requital, that knows how much confidence you repose in his Justice. You may remain assured, He that would not have the Lefthand know what the Right-hand giveth, will not allow you to tell them that will tell every Body, how much you bestow. Give Alms there, where there is no Man to discover it, and Thy Father, which seethe in Secret, will Reward you openly.  
Thus we have Traversed the Commandment: Let us proceed to the Promise; Thou shalt find thy Bread, after many Days, which thou dost cast upon the Waters.  
Seeing Riches are valuable Blessings, such as afford us in this Life no despicable Comforts; it concerns us to know, for whose sake, & upon what account, we cast them away; for it is somewhat to deprive ourselves, and our Posterity, of their Service: Hear me, therefore, and acknowledge the Charitable Practices of the Church, to be sounded upon the highest Reason. You will be loath to part with your Treasure, but upon the best Security; you shall have the best Word of a King, and a Priest; and They are both inviolable. Solomon engages his Honour, that you shall find it; which is as much as to secure you, you shall be no Losers. What you scatter upon the Waves, doth not Perish; but the Stream will return to restore your Kindness.  
Have you never seen a Ship, of good Burden, Laden with the Richest Merchandise, Arrive in a safe Haven? She carries out of the Owners sight; She makes a Voyage of many days; yet, at length, she returns her Treasure upon the Exchange, and brings the Adventurer an advantageous Cargo.  
But the Ship may be wracked, and there the Lading may Perish: But Here you run no such hazard: For, supposing the Poor should Miscarry, your Alms will be safely conveyed to the Port; for the Bearer is no sooner out of your Door, or the Gift out of your Hand, but GOD takes it into his Protection and Custody: Holy Angels are the Convoy, and CHRIST looking upon the Donative, now to be Consecrated, undertakes to balance all Losses. He considers of Gains, to place to the Donor's Account, and of a way to double your Interest: The Lord chargeth himself with the Gift, wherever it is; and therefore doth not allow you to demand or expect Repayment, by Word or Deed, from a Third Person.  
Let it be the part of Publicans and Sinners, to Feast their thriving Neighbours; while He that designs to perform Acts of Charity, must, by his Invitations, make the Sick, the Blind, and the Lame, his Guests, and those poor People that want a Dinner: So shall he be Blessed; so shall he make himself a growing Interest: If he dare take the Word of the World's Messiah, he shall not fail to be Rewarded at the Resurrection of the Just, St. Luke 14. which some offer to assert, shall precede the general Resurrection. The Reward is certain, Thou shalt find it; the Terms are positive. Our good Deeds cannot pass unregarded: Not a Cup of cold Water; not a Morsel of Bread, shall escape GOD's Notice, or fall short of His remuneration.  
Thou shalt find it; Thou thyself. 'Tis a strange Kindness, that all Persons have for their own Flesh and Blood: Men are now a-days, more than ever, Lovers of themselves; and they will adventure that upon their own Heads, which they dare not trust upon the Heads of their Children and Relations. What Man is he, that possesseth an Estate or Honours, which he desireth not to continue for ever? Behold a way to preserve your Dignities, and hold your Manors to Eternity! Convert them into Solomon's Bread, and Cast them upon the Waters; it will prove pregnant of Blessings, and, resembling good Seed, it will continue to grow and ripen, and to yield an everlasting Harvest: You shall find it, after many days, in Heaven.  
Suppose a Man as Solicitous as can be, to Get and Save; 'tis not in his Power to secure his Estate upon Earth, so much as to the Fourth Generation. Notwithstanding his Gains, he has no certainty, but that Poverty shall seize his Sons or Nephews: But if you covet, to secure your Possessions to the Third and Fourth Generation, take the Measures here prescribed by Solomon. You shall not only leave an Assurance to the Third Heir, but you shall also retain what you give away: And, changing the Property by those Alms you bestow, you shall both make it theirs, and your own for ever. 'Tis only so much of your Estate, that you can possibly lose, as you are not free to impart: For all that you give in the way of Charity, you shall surely find; and reckon so much goeth towards the making your Spiritual Body the more Glorious; and to purchase for you one of those many Mansions, in the House of our Heavenly Father; where every token of Christian Love shall appear an Ornament to the Donor, to render him bright as a Star, and serve his Apartment, instead of Painting and Coronish. Why, good Sir, should you then demand or expect a Requital at the Hand of him that Receiveth the Boon? As if you knew not the Man to be GOD's Receiver; or, as if you were altogether unacquainted with the Disposition of that Just and Bountiful Master he serveth. Would you have many Thanks returned? Or, would you be highly Courted? Or, basely Flattered out of your Benevolence? Thanks and Praises are but indifferent Bribes; they pay no Debts, but only serve to corrupt Servile Spirits: Make yourself greater than that, and manifest more Honour than that comes to; for to disburse considerable Sums for those base ends, is no part of Charity, but an ill Exchange.  
Where real Effects are Bartered for Oily Words, and Slavish Gestures; [Gratis non datur quod gratiis venditur,] so doing, you sell your Kindness, and make but a bad Market; because, at the same time, you lose Possession of that you had, and lose sight of your Paymaster. If that be your way to distribute Bread, for the sake of respective Honours and Address, you must compound with them for the whole Debt; and accepting less than half Pay, for the Whole, take your leave of additional Blessings, and future Glory; choosing to take the Word of a a Beggar, rather than the Word of GOD; you lose, at an Instant, both your Commemoration and Requital.  
When your meaning is to find your Bread, give it upon GOD's Account, that GOD may become your Debtor; so shall the Bread thou dost dispense, nourish thy own Soul unto Life everlasting.  
Thou castest Bread upon the Waters, which vary themselves in many Figures, and often change their condition; yet, through the Divine Power, and Truth, 'tis reserved for your Use, and the Bread is found again; intimating, how the Substance of all things is perserv'd entire, and lives Eternally.  
The Bread which you lately did impart, you have given over for lost: 'Tis not so, your Fear imposeth upon your Reason; the same shall be returned in another Nature, and in a larger measure. How, are you qualified to Receive, but are not contented to Give? Is it your design to put limits to Providence, and confine this World to rest in your Coffers, that was created in Motion?  
The Gift is put here, by an happy Figure, for that Fruit and Recompense, which, after many days, follows the Act of Giving, it is so contrived, to render the Giver as certain of the One, as ever he was sure of the Other: As there is upon Earth, a Communion of Saints, maintained by certain Spiritual Acts of Devotion, mixed with Charity; so there is an everlasting Retaliation between Alms, and its Recompense.  
There is a Time set down (tho' not many circumstances of it,) when the Charitable Person shall be Rewarded, after many Days, says the Royal Preacher; so I thought, says the Miser, my patience will be tired with waiting, for the Interest of my Money; it will be long, you say, (and I know not how long)  I shall be the better for that I give away. Doth my Father lie the easier in his Grave, for the Legacy he left to the Poor of the Parish? His condition might have been more easy [Chuff] had he bestowed upon his Son better Education; all his Cares and Prayers are lost upon you, his Successor; that show yourself ungrateful to Heaven, and to your Parents.  
I leave you to Time and Torment, to correct your Mistake; but know, these words (After many Days) carry their own weight; a Sense so pleasing, and include an Argument so strong, that when you, and your Ingratitude, are Buried together, it shall serve to oblige Generations to come to the performance of this Duty. 'Tis After many Days, the Charitable Man is said to find his Bread; to signify, he shall live many Days; his Life shall not be shortened, neither shall his Death be sudden: But his Days shall be prolonged in this World, merely that he may do good in his Generation.  
The Wicked and Bloodthirsty Man shall not live out half his Days; for Wicked, you may read Uncharitable, because the greater part of Wickedness proceeds from a defect of Charity. But there shall be Days added to the Bountiful Man's Years, as to Hezekiah's; until his Years, with his Virtues, increase beyond the number of his Hairs, and procure for him everlasting Benedictions, and Embellishments.  
Thou shalt find it after many Days: 'Tis as if the Wiseman had said, Thou shalt live many Days, to do good with thy Riches; and, when thou hast finished thy Course, of multiplying good Offices to thy Brethren; then, After many Days, thou shalt find an Heavenly Treasure, to the Accomplishment of thy Felicity. Think not the time long, because the Pay is certain; think it not tedious, because at that time, Blessings are growing for thy Comfort, and multiplying for thy Use and Advantage. Why should you think the Time long, when all Time is inconsiderable, less than a Minute, compared with that Eternity, which shall afford you an Abyss of Joys, and Treasures, that can never Perish?  
Thou shalt find it after many Days: There is a Time set a part, in the secret Will of GOD, wherein the Lord hath decreed to make you a plenary Requital. Not of some Earthly thing, which is Transitory; but full Pay, and of a nature Spiritual, Glorious, and Permament. It may be, what you give away to Day, you would have again to Morrow; the Seed you Sow, doth not grow with that Expedition; you must allow it Time to die, and to revive again; and to grow, before it can ripen to Harvest: But you dare trust Earth further than Heaven. If you will have your Reward before its due time, you must have it imperfect, as immature Fruit gathered out of Season.  
But, my Advice is, and it is Solomon's, To give it leave to come to Perfection; so shall you be sure to find it, After many Days, such as you desire to have it, in all points absolute.  
'Tis the Will of GOD, that as He forbears to Punish us many Days, and many Days waits for our Amendments; so we should add Patience to Charity, that, at once, the Two Virtues may be Crowned.  
However, for our greater Encouragement, there are present Renumerations appointed for those that are Charitable; they shall have their Wishes very much gratified in this World, and in the World to come, their Hopes shall expire in a happy Fruition. Here, in this Life, you shall receive the Wages of Love, in a good measure; but, in the next, you shall enjoy what you expect in a satisfactory manner; or, as the Chaldee Paraphrase reads it, Plenarily. For indeed, these words, After many Days, are principally referred to the Resurrection, and future Glory. Can you pretend to Christian Faith and Hope, and at the same time, Despair and Murmur? Will you prescribe your GOD the Time, any more than the Method of Payment? Hear the Voice of our Saviour! Lo, I come. Yet you say, Where is the Promise of his Coming? If there be many Days before Christ's Advent, there is the greater Preparation making for your Reception; and when He comes, you will be fully satisfied for attending the Lord's Leisure.  
Shorten not your Hand of Relief, because GOD payeth Interest, for the whole Time of your Forbearance: You spoil your Recompense, by coveting to have it suddenly. Comfort yourself in recollecting the good Offices you have performed; and in a good Conscience in GOD's Promise, and in Comforts of this Life, that are ordinarily conferred and enjoyed by the Charitable Person, as sure Earnest of a future Reward. Have a little Patience, the Days may be many; yet, at most, they are but Days, that will soon expire. Persist in your Godly purposes; 'Tis not long,  Mercies will plentifully return into your Bosom.  
The Time of waiting is not expressed by Tears, or Months, nor by so much as Weeks; but only by Days, that quickly come to their Period. Days are mentioned, because a Day receives denomination from, and has reference to the Sun's Motion; importing, how Christ, the Son of Righteousness, hath in this Day many great Works to perform in the Hearts of the Faithful; many Divine Graces to quicken; many Methods of Holiness, and Measures of Redemption to finish; we must not antedate our own or others Happiness. When the Work of Christ is perfect in us, we shall surely find the Reward of our Charity.  
Come then with a cheerful Heart, and a Liberal Hand; give the World an Instance of that Love and Bounty, which appears in imparting much to many; and shows itself with advantage in the quantity of the Gift, and the multitude of Receivers.  
He that Soweth Bountifully, (or as the Greek readeth, in Blessings) 2 Cor. 10. shall Reap in Benedictions and plentifully. The Apostle there proveth, That the same Assurance the Seed-Man has of an Increase, according to the proportion of his Sowing, that GOD will multiply his Favours upon the Alms-giver, with equivolent augmentations of Glory.  
It was David's way of Praying, and aught to be ours, Have Mercy upon us, O Lord, according to the multitude of thy Mercies: Which is so far Doctrinal, that we must afford a multitude of Mercies to our poor Brethren; and then we may approach the Throne of Grace with boldness, having Assurance that our Petitions will be Answered.  
You shall find it, after many Days, says the Royal Preacher; and, tho' a Miser may refuse it, yet a good Christian ought to look upon Solomon's Word, as better Security than Bond and Judgement. You are to have Regard to the poor Man's Wants, and at the same time, to your own Ability; and confiding in Providence, are to Give rather more than your Estate can afford; for such is the Advice of the discreet Nobleman to his Son; Tobit, Chap. 4. Of abundance, Give accerdingly. Of a Little, be not afraid of giving Alms of that Little; for thereby th●u boardest up to thyself Treasure against the day of Necessity. Did I not tell you this before? His Opinion agrees with mine; You are to live upon the thing only which you gave away. It follows in the 10. Verse of that 4. Chap. Alms deliver from Death; meaning Death Eternal: Where you find, in what manner you shall be repaid your Acts of Charity, with Life everlasting.  
But still you Haesitate, and look as if you would Reply, I am very loath to part with a present Estate, without a present valuable Consideration: That is your Mistake; you part with no present Estate, and you receive that, at present, which ought to be your satisfaction. What would you be Recompensed for? you have so much only, as you can use; the residue you fancy to be yours; but there is no more yours, than you can enjoy; of a Thousand Manors, and Ten Thousand Droves of Cattle, these may please your Eye, and your Conceit, and with the thoughts of Possessing, you may satisfy your hungry Humours; but, indeed, another shall enjoy as much as you. Your Parks, Woods, Warrens, and your Game, with all the Delights and Gallantries of your Family; out of all these, you can take no more than Meat, Drink, and Clothing; for which, a small Estate would suffice. But, here, you are Superior to many, having wherewithal to do good; that is, many good things trusted to your disposal; and, here, you have a ready way pointed out, to make a Temporal Income to become Spiritual and Eternal: for, only by giving Alms, you shall lay up for yourself Treasure in Heaven, of which you can never be deprived; and you shall forthwith receive some Temporal satisfaction, for your Acts of Charity. For the Merciful Man never fails of particular Blessings in this Life, by Health, Strength, Wit, Peace, Preservation from Dangers, by sure Friends, by a good Wife, by hopeful Children, by secret Contentment in the Mind, and Joy that is unspeakable; by a clear Reputation, and quiet Conscience: By some or more of these Enjoyments, the Charitable Person shall immediately find his Bread, that he hath scattered upon the Waters.  
Placing, therefore, One Eye upon your present Condition, fix the Other on the poor Man's Necessities; and let the fight of his Miseries, be the Rule of your Mercies; for, in , much is but a little, where more is wanting; and a little is much, where that little sufficeth.  
Let the greedy Chuff plead a Distinction of thine and mine: Let him do what he can to secure Property: Let him Entail his Lands, and enterprise all he may, to confirm his Title, or enlarge his Possessions: Let him call Good Works a kind of Community, and oppose Alms as much as levelling: Let him say, All that I hold, is mine; and what wrong can I commit, by keeping my own to myself? For my part, Sir, I love Peace and Plenty; your Speech-making aught to be directed to them, that affect Lawless Lives, or Civil-Wars, seeking to deprive others of their Rights, and their Inheritance. I should like Religion better, if the Teachers were not as so many Leeches, Give, give, continually; I love to hear them Preach up Christ Crucify'd, and forbear their old Popish Stories of Alms and Goodworks: You know, there was no Beggar in Israel; and, were I Taskmaster General, there should be none lest in England. But, I think, of all poor People, the poor Gentleman is the most importunate; his Hands is always full of Briefs, and Letters of Request; and I seldom see one of that Tribe, but I am feeling in my Pocket.  
When you have spoken your pleasure, Nabal, against Christian Love, and Charitable Contributions, it is but one way of wounding yourself with your own Weapon; seeing the way to make that you possess your own, is by your power of disposal: Which, if it be never put into Act, how can you be assured you have such a Power. By giving it away, we come to know it is yours; and, as without Property, there can be no Charity; so Charity, in its several Acts, doth best confirm Property: From the Laws of Thine and Mine, you bring an ill Inference, whereas, by Giving, those Laws are best put in Execution: You must give, not only for the Preservation of Discipline and Order, but also for the maintenance of your Title. Unless the Bread be yours, how can you dispose of it? There is neither Giving, nor Obligation by Gift, where all is in common. If you peruse the principal Causes, of the first distinction between Mine and Thine, long ago confirmed by Custom, by the Positive Laws of GOD, and of all Nations; you will find these, among others:  
1. Encouragement to Labour, to prevent Idleness; for, where the most Industrious, and the most Negligent Person, were to be sharers alike of a common Fund, too many would lie basking in the Sun, while others were Sweeting at their Employment.  
2. For Preservation of Peace; they being most remote from War, that have most to lose; who cannot soon be induced to Fight, so long as they can quietly enjoy their Effects, and Fruits of their Labour and Industry.  
3. To distinguish Families; because it appears the Will of Heaven, that some Houses should be remarkable for Blessings, some for Virtues; and that some should be styled, from their Inheriting of Ancient Riches, Generous and Noble; while others should be noted, for a Dull, and Idle Generation, born under Command, to remain Slaves and Peasants.  
With this distinction, of Thine and Mine, began a Subordination of Men in Civil Societies, for the sake of Government. But, of all these causes of difference of Estates, none is greater than this, That there might be some Endowed with Riches, to impart; and that there might be some poor People, to make trial of the Rich Man's Faith in GOD's Promises, and designed for his own Good, to make Experiment upon his Charity: That, by contributing much in this Life, he might obtain, in the next, a more Illustrious and lasting Inheritance. Art thou a Propriator? yet you must own a Lord in chief of all your Substance.  
The Earth is the Lord's, and the Fullness thereof; all Lands are held of him in Capire: So, to allege Property, when GOD Commands you to dirburse something upon his Account, is to say somewhat that is answered by the Laws of Supreme Right, and suspended by the degrees of Charity. It is enough, that you have the Honour, and the Happiness of Distribution, and to reserve enough for your own Uses: Take what sufficeth for your Family, defraud not your Successors; and behold those poor People yonder, are sent to be Sharers of all that is to be spared from You, and your Posterity: If this or that be needless to you, the same presently becomes one of their Necessaries: And what you reserve, cannot be so much your own, because it is overplus to your Use every way, unless you put it to Interest, to that Company of Beadsmen: For, at the Instant you dispose it to them, the same is entered in the Day-Book of Heaven; and out of that Treasure, you shall be Repaid: And you shall find it, After many Days, infinitely multiplied.  
Observe, how Nature communicates; The Sun, out of his abundance of Light, gives a Largess of it to the Moon; Lucinoe gives Alms of the Light she receives to the Earth, that is founded in Darkness: This Earth, having no Light to spare, freely imparts such useful Matters, as she carries, though of another Growth and Temper, to her ingrateful Inhabitants: The Clouds, newly replenished with Rain, empty their Stores upon the parched Mountains; they discharging themselves into the Rivers that overflow, pay Tribute to the wide Ocean. Nilus and Euphrates are proud, in swelling over their Banks, to make the adjoining Meadows Fertile. The glutted Bear and Tiger, have sometimes quitted their Prey, to others half pined, and to Beasts less Ravenous; while the more Civiller Creatures of every Species, have been famous in Story, for many tokens of Affection; showing how all things, from the highest to the lowest, correspond for a mutual Relief: Here and there is an accursed Shimei, or a churlish Nabal excepted; that says, Who is David? Talk not to me of the King, or the Prophet; I know not that Man in the World, for whose sake I would little my Estate: Shall I take my Bread, and give it to Strangers? It is enough, Churl, that you know the Petitioners to be Men; and, that you may know, every Man is of more value, than a Mint of Gold and Silver: Would you lose a Man, for a Morsel of Bread? Shall I take my Bread, and give it away, dost thou say? 'Tis thy Bread, indeed, by the Favour of a better Master than thou art; but so, that it is not always, and every way thine. There is a certain Clause in the Conveyance, that speaks it thy Bread to Give, not thine to withhold: 'Tis yours to dispose of, not to detain; the disposal of which, looks toward the Communion of Saints that is on Earth, with those in Heaven.  
There is Bread of participation in every House, as the Eucharistical Bread is eminently such in Churches: And, for maintaining a Correspondence between Divine and Humane Love, and their Effects, we are taught to make daily Petitions: 'Tis you, Miser, that makes bold to change our Lord's Form of Prayer; calling that Your Bread, in your selfish Language, which is called Our Bread, in the Language of our Redeemer; And that is, and aught to be the Idiom of all good Christians. Which word [Our] doth import a Christian Communication.  
Shall I take my Bread, and Cast it upon the Waters? How dare you put such a Question? Impudent Man, says St. Ambrose, What is thine but thy Sins? Did you command the Earth to nourish it? the Clouds to Water it? the Sun to Ripen it? What was yours when you came into this World, Mourning and Naked? What Silver and Gold didst thou bring in thy hands? What Furniture for a House? What Garments for a Covering? Your Pride, in such Questions, doth wrong to your Discretion; for, all you Possess, you have received. The Richest Heir must acknowledge himself beholding to the Rule of Charity. Here you found all at your Entrance, and Here you shall leave all at your Departure; you shall not carry with you so much, as is spent upon your Obsequies. All these things you so much covet and hoard, without ask your leave, will stay behind; unless you take this only sure way to make them yours, and carry them with you, by the proceeding Methods of Charity: That is a way, that will certainly convey your Lands and Goods to your future Use; which will at once, by Sanctifying them, dedicate them Eternally to your Service.  
To secure those unjust Get of your Ancestors, and make such a firm Settlement of your Estate, as you desire to be made at the same time on your Posterity; you must take Solomon's Counsel; for so will it wear well, and endure many Generations.  
Hear me farther: Is not he, that puts this Question, like the same Man, that, in a few late Years got an Estate by Fraud and Oppression? And dare you say, Shall I Cast my Bread upon the Waters, when all the Goods you possess, may be so many private Wrongs, or public Grievances? Call them no more Thine, for which you robbed Innocents', stripped Honest Men Naked, and forced others to Beggary. You say, Must a Man impoverish Himself, to relieve Strangers? You have a Family to maintain, Rents to pay, Farms to stock, and Houses to furnish; so that you set an Honest Care, in opposition to Divine Charity, and give the Servant the upperhand of the Mistress: Whereas this Celestial Virtue, demands only what may be spared, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] such as are rather Ornaments, and Compliments of your condition, than necessaries of Nature; tho' these also be required, to save the Life of a public Person of your dearest Friends, and nearest Relations.  
But your State and Place require all your have, and more: Believe me, No! both Commands you to be Charitable: Your Honour is engaged by your Preferment, to do good according to your Title; whatever is absolutely necessary to your Person, is not to be sequestered by Charity, which calls for only so much as may be spared from your Person, and your Dignity; for all that appertains to distressed Objects, is, as to you, Superfluous. Fear not, Solomon requires none of your Necessaries, but your Exceed: He desires no prejudice to your Body, but to your Vices; and, seeking your Health, offers you means to prevent Diseases. Cannot you spare one Dish of Meat, one Loaf of Bread, one Coat, of many, one Shilling opportunely, to keep Life in a poor Body.  
Here me, Sir; Feed more at your Gates, and fewer in your Mews, Kennels, and Stables; Consider, how you disburse in needless Accoutrements, in Foreign Toys, in altering and furnishing your Houses. This Turret, that Cupolo might be spared; these Marble Columns, yonder Trrass-Walks; these Thorough-Lights, them Tapestry Hang; that Garnishing, those Orient Jewels, be mighty chargeable: I could have spared much of this costly Pearl; and, with some of that, I would have cased some poor Tenants: I would have Employed some poor Labourers, Redeemed some poor Captives; I would have Lodged and Victualled some poor Travellers; I would have set some poor Prisoners for Debt at Liberty; I would have placed some poor Orphan's Apprentices; and have given Portions for the Marriage of some poor Maidens: Some College, or School of good Literature, should have been Endowed; some Hospital Founded, etc. So should you make a competent Provision for yourselves, Here, and Hereafter acquire Mansions of Eternity: So should you Live in favour of God and Man, and obtain that due Respect from your Neighbours, which your Avarice and Vanity now makes Sergeant, by thus beginning to be Frugal at the right end; for Charity hath converted many Prodigals from Extravagant Courses; and, by making them Masters of themselves, hath made them Lord of great Estates; of which Christian Virtue, those only may complain, that have small Experience.  
FINIS.