A PLEA FOR alms; Delivered in a SERMON AT THE SPITAL, Before a Solemn Assembly of the City, on Tuesday in Easter Week, April. 13. 1658. By THOMAS WATSON Minister of Stephens Walbrook Lond. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrys. But who so hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him how dwelleth the love of God in him? 1 Joh. 3. 17. London, Printed for Thomas Parkburst at the three Crowns over-against the great Conduit at the lower end of Cheapside. 1658. TO THE RIGHT HONOURABLE Sir Richard Chiverton, Lord Major; The Right Worshipful, the sheriffs, with the rest of the Aldermen of the Famous CITY of LONDON. Right Honourable and Right Worshipful, MY own indexterity and unfitness to appear thus publicly, needs some Apology; But your acceptation is my encouragement; and the order from your Honourable Court, Carries so much Authority with it, as to add some weight to that which dares not plead worth. I was the more inclinable to publish this Discourse, because though the theme be common, yet the practice of it is rare and unusual. Contentions never more hot, Charity never more cold, a sign Iniquity abounds. The zeal of our forefathers condemns us, we with Rachel have better eyes, but they with Leah were more fruitful. We are so far (at least the generality of men) from building Churches and almshouses, that we are more ready to pull them down. How is TRUTH in these days forsaken, and CHARITY forgotten! We may say of many they are miserable rich, their affections towards public advancements and disbursements, are like the scales of the Leviathan, shut up together, as with a close seal, Job. 41. 15. Saint Ambrose saith that when we relieve not one, whom we see ready to perish with hunger, we are the cause of his death. * Pasce fame morientem fi non paveris occidisti. Ambr If this rule hold true, there are more guilty of the breach of the sixth Commandment than we are aware of. When shall we see a resurrection of Charity, which seems to lie dead and buried? Sure, it will not be, unless God work a miracle upon men's hearts. The good Lord by his Spirit cleave the rocks in our bosoms, that the water of repentance, and the wine of Charity may flow forth! O that England might have that encomium as once Athens, to be the Nursery of Humanity; believe it, Charity is the best policy; by helping others we heal ourselves, Job 29. 13. The blessing of him that was ready to perish came upon me. As the poor had Jobs alms, so he had their prayers, and he fared the better. Christ's poor are Favourites of the Court of heaven, and you that give them of your gold, they can unlock heaven by the golden key of prayer, and set God a work on your behalf. The merciful man hath many intercessors, which made Hierom to say, that it is almost impossible that God should not hear the prayers of so many. * ●ene impossibile multorum preces non exaudiri. Why should there be the least regret, or recoiling in our hearts, why should Charity stick in the birth? It would be our glory, if it might be said of us, as St. Paul speaks of those Evangelical, or rather Angelical Christians, 1 Thes. 3. 9 As touching brotherly love, ye need not that I write unto you. O how forgetful are we of that breast of mercy which feeds us, those golden wings which cover us! Surely did we keep a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or register of God's favours to us, we would as Clemens Alexandrinus Clem. Alex. Strom. 7. saith, give alms to testify our gratitude. But I shall avoid Prolixnes; this Sermon which you did hear with seriousness and affection, craves now your candour, and comes under your Patrociny. What was once said to Aegidius of Norinberg concerning David's words in the 118 Psal. They are verba vivenda non legenda. The same may I say concerning these few notions, they are not so much to be read over, as to be lived over. Your liberality to them that are in want, will give the best gloss upon the Text. The Lord hath set you in public places, and that you may become public blessings in your generation, walking in the fear of God, and shining forth in a bible-conversation, shall be the prayer of him who is, Your Honours, And worship's servant, In the work of the Lord, THOMAS WATSON. From my Study at Stephens Walbrook. July 7. 1658. ERRATA. Page 2. marg. for ruin read ruinae. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 21. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 32. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A PLEA FOR alms. PSAL. 112. 9 He hath dispersed, he hath given to the poor, his Righteousness endureth for ever. THe Prophet David inspired from heaven, doth in this Psalm decipher a good man; and he describes him two ways. 1. By his Sanctity; and that first in general, he is one that fears God, ver. 1. 2. In particular; he is charitable minded, ver. 5. 9 2. The Psalmist describes a godly man by his safety; non commovebitur in saeculum, he shall not be moved for ever, ver. 6. he stands impregnable, being planted upon the Rock of Ages. Though evil times come, he is not terrified, * Si fractus illabatur orbis impavidum ferient ruin. Hor. he shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord, ver. 8. Gild is the breeder of fear, Isa. 33. 14. The sinners in Zion are afraid, trembling hath surprised the hypocrites; and a little thing will affright, Lev. 26. 36. The sound of a shaken leaf shall chase them. * Trepident increduli ad minimas quasque sinistri rumoris auras, imo ad fol●i volantis strepitum. Mollerus. It is not affliction without, but sin within creates fear; 'tis the wind within the bowels of the earth, makes an Earthquake; but Religion is the best antidote against these heart-killing fears. * Fieri quidem non potest quin expavescant nonnihil pii nam si nullo sensu tangantur, stuporis esset; sed hoc vult spiritus sanctus, fideles non de spe decidere, non languefieri, sed unico Deo niti omnesque in illum curas, suavi, & sedato animo proijcere. The fear of God drives out all other fear; missa triumphalem non tangunt fulmina laurum; the godly man insults over danger; with the Leviathan, he laughs at the shaking of a Spear, Job 41. 29. When there is a Tempest abroad, he hath music at home; he is settled by faith, as a Ship at Anchor, or as a weight in the centre: His heart is fixed trusting in the Lord. I shall at this time, consider the godly man as he is described by his sanctity, specified under the notion of charity and munificence, in these words, dispersit dedit egenis.— He hath dispersed, he hath given to the poor, his righteousness endureth for ever. Mercy is a weighty matter of the Law, Mat. 23. 23. And never can it more seasonably be pressed than upon a day of such Solemnity, wherein we commemorate the noble bounty of many worthy and famous men, whose acts of beneficence and liberality are left behind as so many monuments of their Piety and Renown to succeeding Ages. Give me leave to open the terms; [He hath dispersed.] Metaphora ab agricolis sumpta. 'Tis a Metaphor taken from Husbandmen, who scatter, and disperse their seed in the furrows of the field, expecting afterwards a crop: So the good man scatters the precious seed of his charity abroad, and this seed is not lost, but afterwards springs up into a crop. [He hath given to the poor.] The Hebrew word for poor in Scripture {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seu {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies one that is empty, or drawn dry. * Exhaustus, opibus attenuatus Drusius. It is a Metaphor taken from Ponds, or Rivers that are drawn dry. So, the poor are exhausted of their strength, beauty, substance; like Ponds they are dried up, therefore they must be filled again with the silver streams of Charity; [His righteousness.] By righteousness (as most agreeable to the Context.) I understand, the work of inherent grace in the heart, displaying and evidencing itself in works of mercy and bountifulness. [Endureth for ever.] Either first, the comfort of his righteousness endureth. He hath sweet peace and satisfaction in his own mind. Or, Secondly, the Honour of it endureth. According to the Hebrew phrase, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the memorial of his goodness stands as a Monument of Fame not to be forgotten. Or, Thirdly, the Reward of his righteousness endureth. He reaps the fruit of his Charity for ever. So R. Kimchi. and others interpret it. The words thus opened, fall into these four parts. 1. The benefactor. He. viz. the man fearing God. 2. His bounty, he hath dispersed. 3. The object. The poor. 4. The Trophy, or ensign of his honour displayed. His righteousness endureth for ever. Or if you will, the text consists of two things. 1. The godly man's benignity. He hath dispersed. 2. His Benediction. His righteousness endureth for ever. Doct. The Observation from the words is this. Doct. That a godly man is a liberal man. The Hebrew word for godly, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies merciful. The more godly, the more merciful; a good man doth not like the Snake twist within himself, his motion is direct, not circular. He is a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a public diffusive blessing in the place where he lives, Psal. 37. 26. He is ever merciful and lendeth. As a nobleman's servant is known by the livery he wears: So is a servant of Christ known by this livery of mercifulness and charity. There are two Channels in which the stream of Charity must run. Charity to 1. The souls of others. 2. The wants of others. 1. Charity to the souls of others. This is spiritualis eleemosyna, a spiritual alms. Indeed this is the highest kind of charity. The soul is the most precious thing, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. * Macar. 'tis a vessel of honour, 'tis a bud of eternity, 'tis a sparkle lighted by the breath of God, 'tis a rich diamond set in a wring of clay. The soul hath the Image of God to beautify it, the blood of God to redeem it: it being therefore of so high a descent, sprung from the Ancient of days, of so noble an extract, that Charity which is shown to the soul must needs be the greatest. This is Charity to souls, when we see others▪ in their blood, and we pity them; if I weep (saith Austin) for that body from which the soul is departed, how should I weep for that soul from which God is departed. This is Charity to souls when we see men in the gall of bitterness, and we labour by council, admonition, reproof, to pull them out of their natural estate as the Angel did Lot out of Sodom; Gen. 19 6. Gen. 19 6. God made a Law, Exod. 23. 5. that whosoever did see his enemy's ass buying under a burden, he should help him; on which words saith Chrysostom, we will help a Beast that is fallen under a burden, and shall we not extend relief to those who are fallen under a worse burden of sin? To let others go on in sin securely, is not Charity but Cruelty. If a man's house were on fire, and another should see it, and not tell him of it for fear of waking him, were not this cruelty? did he not deserve to be indicted? when we see the souls of others sleeping the sleep of death, and the fire of God's wrath ready to burn about their ears, and we are silent, is not this to be accessary to their death? When there is a toleration given, That if men will to hell, none shall stop them, is this Charity to souls? * Meminerit princeps non solum quantum sibi commissum, sed quatenus permissum sit. Cicero. Oh I beseech you, if you have any bowels, strengthen the weak, reduce the wandering, raise up them that are fallen, James 5. 20. He which converteth the sinner from the error of his way, shall save a soul from death. 2. Charity to the wants of others; This the text properly intends, and it stands in three things. 1. A judicious consideration. 2. A tender commiseration. 3. A liberal contribution. 1. A judicious consideration. Psal. 41. 1. Blessed is he that considereth the poor. And you must consider four things, 1. It might have been your own case. You might have stood in need of another's Charity, and then how welcome and refreshing would those streams have been to you? 2. Consider how sad a condition poverty is. Though Chrysostom calls poverty the highway to heaven, yet he that keeps this road will go weeping thither. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Consider the poor. Behold their tears, their sighs, their dying groans. Look upon the deep furrows made in their faces, and consider if there be not reason why you should scatter your seed in these furrows? Pro pallio vestem laceram, pro pulvinari lapidem. The poor man feeds upon sorrow, he drinks tears, Psal. 80. 5. Like Jacob in a windy night he hath the clouds for his Canopy, and a stone for his Pillow. Nay further, consider that oftentimes poverty becomes not only a cross, but a snare; it exposeth to much evil. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Which made Agur pray, Give me not poverty, Prov. 3. 8. Want puts men upon indirect Courses. The poor will venture their souls for money; which is like throwing Diamonds at Payre-Trees. If the Rich would wisely consider this, they might be a means of preventing much sin. 3. Consider why the Wise God hath suffered an inequality in the world: it is for this very reason, because he would have Charity exercised. If all were Rich, there were no need of alms; nor could the merciful man have been so well known. If he that travailed to Jericho had not been wounded and left half dead, the good Samaritane who poured wine and oil into his wounds had not been known. Hectora quis nosset felix si Troja— fuisset. 4. Consider how quickly the balance of providence may turn; we ourselves may be brought to poverty, and then it will be no small comfort to us that we relieved others while we were in a capacity to do it, Eccles. 11. 2. Give a portion to seven and also to eight, for thou knowest not what evil shall be upon the earth. We cannot promise ourselves always Halcyon days. God knows how soon any of us may change our pasture. The Cup which now runs over with wine, may be filled with the waters of Marah, Ruth 1. 21. I went out full, and the Lord hath brought me home again empty. How many have we seen like Bajazet, and Bellizarius, invested with great Lordships and Possessions, who have on a sudden brought their manor to a Morsel; Irus erit subito, qui modo Croesus erat. So that, 'tis wisdom (in this sense) to consider the poor; remember how soon the scene may alter, we may be put in the poors' dress, and if adversity come it will rejoice us to think, that while we had an estate, we did lay it out upon Christ's indigent members. This is the first thing in Charity, a judicious consideration. 2. A tender Commiseration. Isa. 58. 10. If thou draw out thy soul to the hungry; bounty begins in pity. * Quis ignoret ex ea appellatione esse miserecordiam quod miserum cor faciat condolentis alieno malo. Aug. Tom. 1. lib. 1. The Hebrew word for mercy, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies bowels; Christ first had compassion on the multitude, than he wrought a miracle to feed them, Mat. 15. 32. Charity which wants compassion is brutish. The bruit Creatures can relieve us many ways, but cannot pity us. 'Tis a kind of Cruelty (saith Quintilian) to feed one in want, and not to sympathize with him. True Religion begets tenderness; * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Greg. Nazianz. as it melts the heart in tears of contrition towards God, so in bowels of compassion towards others. Isa. 11. 16. My bowels shall sound as an harp. Let me allude, when your bowels of pity sound, than your alms make sweet music in the ears of God. 3. Charity consists in a liberal Contribution. Deut. 15. 8. If there be a poor man within thy gates thou shalt open thy hand wide unto him. The Hebrew word in the Text, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to disperse, signifies a largeness of bounty; * Non habet hic locum sordida tenacitas. Musculus. it must be like water that overflows the banks. Non tenuitur erogandum pauxillum aliquid. If God hath enriched you with estates, and made his Candle (as Job saith) to shine upon your Tabernacle, you must not encircle and engross all to yourselves, but be as the Moon which having received its light from the Sun, lets it shine to the world. The ancients (as Bazil and Lorinus observe * Oleum charitatis symbolum. ) made oil to be the emblem of Charity. The golden oil of your mercy must like Aaron's oil run down upon the poor which are the lower skirts of the garment. This liberal disbursement to the necessities of others, God commands. Grace compels. Reas. 1 1. God commands. There is an express Statute-Law, Levit. 25. 35. If thy brother be waxen poor, and fallen in decay with thee, than thou shalt relieve him. The Hebrew word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou shalt strengthen him, put under him a a silver crutch when he is falling. 'Tis worth our observation, what great care God took of the poor, besides what was given privately, God made many laws for the public and visible relief of the poor, Exod. 23. 11. The seventh year thou shall let the land rest and lie still, that the poor of thy people may eat, &c. God's intention in this Law was that the poor should be liberally provided for. * Ordinabatur ad commodum pauperum. Cornel. a lap. They might freely eat of any thing which did grow of itself this seventh year; whether of herbs, vines, or Olive-trees. If it be asked how the poor could live only on these fruits, there being (as it is probable) no corn growing then? For answer, Cajetan is of opinion they lived by selling these fruits, and so converting them into money, lived upon the price of the fruits. Lev. 19 9 There is another Law made, Leviticus 19 9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. See how God indulged the poor; some Corners of the field were for the poors' sake to be left uncut, and when the owners did reap, they must not go too near the earth with their sickle, the vulgar Latin reads it, non tondebis usque ad solum. Thou shalt not shear to the very ground. Something like an after-crop must be left. The shorter ears of corn, and such as did lie bending to the ground were to be reserved for the poor, saith Tostatus. And God made another Law in favour of the poor, Deut. 14. 28, 29. At the end of three years thou shalt bring forth the tithe of thy increase the same year, and thou shalt lay it up in thy gates, and the Levite, and the fatherless, and the Widow which are within thy gates shall come, and shall eat, and be satisfied. The Hebrews write that every third year, besides the first tithe given to Levi, which was Num. 18. 21. called the perpetual tithe, Numbers 18. 21. the Jews did set apart another tithe of their increase, for the use of the widows and Orphans, and that was called the tithe of the poor. Sol. Jarchi. Besides at the Jews Solemn Festivals, the poor were to have a share, Deut. 16. 11. And as relieving the necessitous, was commanded under the Law, so it stands in force under the Gospel, 1 Tim. 16. 17, 8. Charge them that be rich in this world, that they {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do good, that they be rich in good works, &c. 'Tis not only a counsel but a charge; and the non-attendency to it runs men into a Gospel-premunire. Thus we have seen the mind of God in this particular of Charity. Let all good Christians comment upon it in their practice. What benefit is there of gold while it is embowelled, and locked up in the Mine? And what is it the better to have a great estate, if it be so hoarded and cloistered up, as never to see the light? Reas. 2 2. As God commands, so grace compels to works of mercy and beneficence, 2 Cor. 14. The love of Christ constrains. Grace comes with Majesty upon the heart. 'Tis not in sermone but virtute. Grace doth not lie as a sleepy habit in the soul, but will put forth itself in vigorous and glorious actings; grace can no more be concealed than fire. Like new wine it will have vent, * Si operari renuit gratia non est. grace doth not lie in the heart as a stone in the earth, but as seed in the earth, it will spring up into good works. Use 1 Inform. Use 1. Inform. It may serve to justify the Church of England against the calumny of malevolent men. Julian upbraided the Christians, that they were Solifidians; and the Church of Rome lays upon us this aspersion that we are against good works. Indeed we plead not for the merit of them, * Asserunt ponticifij, bona opera {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} esse peccati, mortis terrores vincere, neque miserecordia Dei, & propitiatore Christo egere quas in operibus opiniones, ut impias damnamus. Melancthon. De Justif. Debitorem ipse se Dominus secit non accipiendo sed promittendo. Austin in Psal. 83. but we are for the use of them, Titus 3. 14. Let ours also learn to maintain good works for necessary uses. We preach they are needful, both necessitate precepti, and medij. We read the Angels had wings and hands under their wings, Ezek. 1. 8. It may be an hieroglyphical emblem of this truth; Christians must not only have the wings of faith to fly, but hands under their wings to work the works of mercy. This is a faithful saying, and these things I will that you maintain constantly, that they which have believed in God might be careful to maintain good works. Titus 1. 8. The lamp of faith must be filled with the oil of Charity. Faith alone justifies, but justifying faith is not alone. * Fides sola justificat, sed fides justificans non est sola. You may as well separate weight from lead, or heat from fire, as works from faith. Good works though they are not the causes of salvation, yet they are evidences. * Bona opera sunt via ad regnum non causa regnandi. Bern. Though they are not the foundation, yet they are the superstructure. Faith must not be built upon works, but works must be built upon faith. Rom. 7. 4. Ye are married to another that ye should bring forth fruit unto God. Faith is the Spouse which marries Christ, and good works are the children which faith bears. For the vindication of the Doctrine of our Church, and in the honour of good works, I shall lay down these four aphorisms. Aphor. 1 1. Works are distinct from faith. 'Tis vain to imagine that works are included in faith, as the Diamond is enclosed in the Ring; No, they are distinct, as the sap in the Vine is different from the clusters that grow upon it. Aphor. 2 2. Works are the touch-stoneof faith. show me thy faith by thy works, Jam. 2. 18. * Sicut seres habet ad es●e ita ad operari. Aquinas. Works are faiths letters of credence to show. If (saith Saint Bernard) thou seest a man in operibus strenuum, full of good works, than by the Rule of Charity thou art not to doubt of his faith. We judge of the health of the body by the pulse, where the blood stirs and operates: O Christian, judge of the health of thy faith by the pulse of Charity; it is with faith as with a Deed in Law. To make a Deed in Law valid, there are three things requisite. The Writing, the Seal, the Witnesses; So for the trial and Confirmation of faith, there must be these three things; The Writing, viz. the Word of God, the Seal, the Spirit of God, the Witnesses, good works. Bring your faith to this Scripturetouch-stone. Faith doth justify works; works do testify faith. * Opera justificatorum gratiae Dei effectus sunt, & movente & adjuvante Spiritu sancto fiunt. Synod. Moguntin. cap. 8. Aphor. 3 3. Works do honour faith; as the fruit adorns the Tree. Let the liberality of thy hand (saith Clemens Alexandrinus) be the Ornament of thy faith, and wear it as an holy bracelet about thy wrists. Job. 29. 15 I was eyes to the blind, and feet was I to the lame, I put on righteousness and it clothed me, my judgement was as a Robe and a Diadem. While Job was pleading the cause of the poor, this was the ensign of his honour it clothed him as a Robe, and crowned him as a Diadem. This is that takes off the odium, and obloquy from Religion, and makes others speak well of holiness, when they see good works, as handmaids waiting upon this Queen. Aphor. 4 4. Good works are in some sense, more excellent than Faith. In two respects. 1. Because they are of a more noble diffusive nature. Though faith be more needful for ourselves, yet works are more beneficial to others. * Fidei est accipere Charitatis distribuere. Austin. Faith is a receptive grace, it is all for self-interest, it moves within its own sphere; works are for the good of others. And it is a more blessed thing to give, than to receive. 2. Good works are more visible and conspicuous than faith. Faith is a more occult grace. It may lie hid in the heart and not be seen, but when works are joined with it, now it shines forth in its native beauty; Though a garden be never so decked with flowers, yet they are not seen till the light come: So the heart of a Christian may be enriched with Faith, but it is like a flower in the night, it is not seen till works come; when this light shines before men, than faith appears in its orient Colours. Use. 2 Reproof. use 2. Reproof. If this be the effigies of a good man, he is of a charitable disposition, than it doth sharply reprove those that are far from this temper, who are all for gathering, but nothing for dispeirsing. * Mancipati pecuniis. Sen. They move only within the Circle of their own interest; but do not indulge the necessities of others. They have a flourishing estate, but like him in the Gospel, they have a withered hand and cannot stretch it out to good uses. They have all quoad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not quoad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. These are like the churl Nabal, 1 Sam. 25. 11. shall I take my bread and my water and give it unto men whom I know not whence they be. 'Twas said of the Emperor Pertinax, he had * Augustum imperium, angustum animum. a large Empire, but a narrow scanty heart. There was a Temple at Athens, which was called the Temple of mercy, it was dedicated to charitable uses, and it was the greatest reproach to upbraid one with this, that he had never been in the Temple of mercy; 'Tis the greatest disgrace to a Christian to be unmerciful; covetous men while they every themselves, they debase themselves, setting up a Monopoly, and committing Idolatry with Mammon; Thus making themselves lower than their Angels, as God made them lower than his Angels. In the time of Pestilence it is sad to have your houses shut up, but it is worse to have your hearts shut up; Covetous persons are like the Leviathan, Job. 41. 24. Their hearts are firm as a stone. You may as well extract oil out of a flint, as the golden oil of Charity out of their flinty hearts. The philosopher saith, that the coldness of the heart is a presage of death. * Corde infi igidato moritur animal. when men's affections to works of mercy are frozen, This coldness at heart is ominous, and doth sadly portend that they are dead in sin. We read in the Law that the shellfish was accounted unclean. This might probably be one reason, because the meat of it was enclosed in the shell, and it was hard to come by: They are to be reckoned among the unclean, who enclose all their estate within the shell of their own Cabinet, and will not let others be the better for it. How many have lost their souls by being so saving. There are some who perhaps will give the poor good words, and that is all. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ignat. Jam. 2. 15. If a brother, or sister be naked and destitute of food, and one of you say to them, depart in peace, be ye warmed and filled, notwithstanding you give them not those things which are needful, what doth it profit? Good words are but a cold kind of Charity; * Veritas fundatur in aliquo esse. the poor cannot live as the chameleon upon this air. Let your words be as smooth as oil, they will not heal the wounded, let them drop as the honeycomb, they will not feed the hungry, 1 Cor 13. 1. Though I speak with the tongue of Angels and have not charity, I am but as a tinkling Symball. 'Tis better to be charitable as a Saint, than eloquent as an Angel. Such as are cruel to the poor, let me tell you, you unchristian yourselves. Unmercifulness is the sin of the Heathen, Rom. 1. 31. while you put off the bowels of charity, you put off the badge of Christianity. St. James speaks a sad word, Jam. 2. 13. for he shall have judgement without mercy, that showed no mercy. Dives denied Lazarus a crumb of bread, and Dives was denied a drop of water; at the last day, behold the sinner's indightment, Mat. 25. 42. I was an hungered and ye gave me no meat, I was thirsty and ye gave me no drink. Christ doth not say ye took away my meat, but ye gave me none, ye did not feed my members, Then follows the sentence, ite maledicti, Depart from me ye cursed: When Christ's poor come to your doors, and you bid them depart from you, the time may come when you shall knock at heaven Gate, and Christ will say, go from my door, depart from me ye cursed. In short, covetousness is a foolish sin, God gave the Rich man in the Gospel that appellation, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Thou fool, Luke 12. 20. The Covetous man doth not enjoy what he doth possess; He imbitters his own life, he discruciates himself with care, either how to get or how to increase, or how to secure an estate; and what is the issue and result? often as a just reward of sordid penuriousness God doth blast and wither him in his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. outward estate. That saying of Gregory Nazianzene is to be seriously weighed, God many times lets the thief take away, and the Moth consume that which is injuriously and uncharitably withheld from the poor. Before I leave this use, I am sorry that any who go for honest men, should be brought into the indightment; I mean that any Professors, should be impeached as guilty of this sin of covetousness and unmercifulness; Sure I am God's Elect put on bowels, Coloss. 3. 12. I tell you these devout Misers are the reproach of Christianity, they are wens and spots in the face of Religion. Truly, I know not well what to make of them, I remember Aelian in his History reports that in India there is a Griffin having four feet and wings, his bill like the Eagles, 'Tis hard whether to rank him among the beasts, or the fowl. So I may say of Penurious Votaries, they have the wings of profession by which they seem to fly to heaven, but the feet of beasts, walking on the earth, and even licking the dust, 'Tis hard where to rank these, whether among the godly, or the wicked. Oh take heed, that seeing your Religion will not destroy your covetousness, at last your covetousness doth not destroy your Religion. The Fabulist tells us a story of the hedgehog, that came to the Cony-burroughs in stormy weather, and desired harbour, promising that he would be a quiet guest, but when once he had gotten entertainment, he set up his prickles, and did never leave till he had thrust the poor conies out of their boroughs: So covetousness, though it hath many fair pleas to insinuate and wind itself into the heart, yet as soon as you have let it in, this thorn will never leave pricking till it hath choked all good beginnings, and thrust all Religion out of your hearts. Use 3 Exhort. Use 3. I proceed next to the exhortation, to beseech you all who hear me this day, to put on bowels of mercies; be ready to indulge the miseries and necessities of others; St. Ambrose calls charity the sum of Christianity, and the Apostle makes it the very definition of Religion, Jam. 1. ult. Pure Religion and undefiled before God and the Father, is this, to visit the fatherless and the widows in their affliction. The poor are tanquam in sepulchro, as it were in the grave, the comfort of their life is buried, O help with your merciful hands, to raise them out of the Sepulchre. God sendeth his springs into the valleys, Psal. 104. 10. let the springs of your charity run among the valleys of poverty. Your sweetest, and most benign influences should fall upon the lower grounds; what is all your seeming devotion without bounty and mercifulness? I have known many (saith Basil) pray and fast, but relieve not such as are in distress; they are for a zeal that puts them to no charges; * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Basil. what are they the better (saith he) for all their seeming virtue? We read the incense was to be laid upon the fire. Lev. 16. 13. The flame of devotion must be perfumed with the incense of charity. Aaron was to have a bell and a pomegranate. The pomegranate (as some of the learned observe) was a Symbol of good works. They want the pomegranate (saith Gregory Nazianzene) who have no good works. The wise men did not only bow the knee to Christ, but present him with gold myrrh and Frankincense Mat. 2. 11. Pretences of zeal are insufficient; we must not only worship Christ, but bestow something upon his members, this is to present Christ with gold and frankincense. Isaac would not bless Jacob by the voice, but he feels and handles him, and supposing them to be Esau's hands, he blessed him. God will not bless you by your voice, your loud prayers, your devout discourses, but if he feel Esau's hands, if your hands have wrought good works, than he will bless you. * Si de●it charitas frustra habentur caetera. Aug. Let me exhort you therefore to deeds of mercy, let your finger's drop with the myrrh of liberality. Sow your golden seed; in this sense it is lawful to put out your money to use, when you lay it out for good uses. Remember that excellent saying of St. Austin, give those things to the poor which you cannot keep, that you may receive those things which you cannot lose. * Da quod non potes retinere, ut recipias quod non potes amittere. There are many occasions of exercising your pious charity. Pauper ubique jacet— here the Orphans cry, pity the widow's tears. Some there are who want employment, it would do well to set their wheel a going; others who are past employment be as eyes to the blind, and feet to the lame: Some whole families are sinking, if your merciful hands do not help to shore them up. I cannot be unmindful of the Universities, which are ecclesiae plantaria, (as Chemnitius calls them,) the nurseries of the Church. They may be compared to that Persian Tree Theophrastus speaks of, which doth bud, blossom, and bear ripe fruit at the same time; Oh let these plants be watered with your silver drops, cast not salt, but gold, into these springs, that from thence may flow forth many Celestial streams, both of learning and piety, to refresh THIS CITY of our God. Before I come to press you with arguments to liberality and munificence, there are three objections lie in the way, which I shall endeavour to remove. Object 1 1 We may give, and so in time ourselves come to want? Answ. Answ. Let Basil. answer this. Wells (saith he) which have their water drawn, spring ever more freely. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Basil. Prov. 11. 25. the Liberal soul shall be made fat. Luther speaks of a Monastery in Austria which was very rich while it gave annually to the poor, but when it left off giving, the Monastery began to decay. There is nothing lost by doing our duty; an estate may be imparted, yet not impaired. The flowers yield honey to the Bee, yet hurt not their own fruit. When the candle of prosperity shines upon us, we may light our neighbour that is in the dark, and have never the less light ourselves; whatever is disbursed to pious uses, God doth bring it in some other way; as the loaves in breaking multiplied, or as the widow's oil increased by pouring out, 1 Kings 17. 16. 1 King. 17. 16. Object. 2 2. Objection. I cannot do so much as others? erect Churches, build hospitals, augment Libraries, maintain Scholars at the university? Answ. Answ. If you cannot do so much, yet do something. Let there be quantitas virtutis, though there be not quantitas molis. The Widows two mites cast into the treasury, were accepted, * Non. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Heinsius. Luke 21. God (as Chrysostom observes) looked not at the smallness of her gift, but the largeness of her heart: in the Law he that could not bring a Lamb for an offering, if he brought but two Turtle Doves it sufficed. We read Exod. 35. The people brought gold and silver and Gaots hair to the building of the Tabernacle. On which place (saith Origen.) I desire Lord, to bring something to the building of thy Temple, if not Gold to make the mercy-seat on; if not silk to make the curtains on, yet a little goat's hair, that I may not be found in the number of those that have brought nothing to thy Temple. Object. 3 3. Objection. But I have not any thing to bestow upon the necessities of others. Answ. 1 Answ. 1. Hast thou to bestow upon thy lusts? hast thou money to feed thy pride, thy Epicurism, and hast thou nothing to relieve the poor members of Christ? 2. Answ. Admit this excuse to be real, that you have not such an estate, yet you may do something wherein you may express your mercy to the poor; you may Sympathize with them, pray for them, speak a word of comfort to them, Isa. 40. 2. speak ye comfortably to Jerusalem. If you can give them no gold, you may speak a word in season which may be as apples of gold in pictures of silver; nay more, you may be helpful to the poor, by stirring up others who have estates to relieve them; as it is with the wind, if a man be hungry, the wind will not fill him, but it can blow the fails of the Mill, and make it grind corn for the use of man: So though thou hast not an estate thyself, to help him who is in want, yet thou mayest stir up others to help him; thou mayest blow the sails of their affections, causing them to show mercy, and so mayest help thy brother by a proxy. Having answered these Objections, let me pursue the Exhortation to mercy and liberality. I shall lay down several Arguments, which I desire you to weigh in the balance of Reason, and Conscience. Arg. 1 Argument 1. To be diffusively good, is the great end of our Creation, Ephes. 2. 10. Created in Christ Jesus to good works. Every Creature answers the end of its Creation. The Star shines, the Bird sings, the Plant bears, the end of life is service. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ignatius. He that doth not answer his end in respect of usefulness, cannot enjoy his end in respect of happiness. Many saith Seneca have been long in the world, but have not lived, they have done no good. Telluris inutile pondus.— An unuseful person serves for nothing but to cumber the ground, and because he is barren of figs, he shall be fruitful in Curses. * Heb. 6. 8. Argu. 2 Argument 2. By this we resemble God, who is a God of mercy. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Macar. He is said to delight in mercy, Micah 7. 18. His mercies are over all his works, Psal. 145. 9 He requites good for evil. Like the clouds, which receive ill vapours from us, but return them to us again in sweet showers. There is not a creature lives, but tastes of the mercies of God; every Bird saith Ambrose doth in its kind sing hymns of praise to God for his bounty; but men and Angels in a more peculiar manner taste the cream and quintessence of God's mercies. 1. What temporal mercies have you received? Every time you draw your breath, you suck in mercy; every bit of bread you eat the hand of mercy carves it to you; you never drink but in a golden Cup of mercy. 2. What spiritual mercies hath God invested some of you with? Pardoning, Adopting, Saving mercy. The Picture of God's mercy can never be drawn to the full; you cannot take the breadth of his mercy, for it is infinite, nor the height of it, for it reacheth above the clouds, nor the length of it, for it is from everlasting to everlasting, psalm 103. 17. The works of mercy are the glory of the Godhead. Moses prays, Lord show me thy glory, Exod. 33. 18. saith God, I will make all my goodness to pass before thee, Ver. 19 God doth account himself most glorious in the shining robes of his mercy. Now by works of mercy, we resemble the God of mercy. We are bid to draw our lines according to this Copy. Luke 6. 36. Be you merciful, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as your Father also is merciful. Argu. 3 3. Argument. alms are a sacrifice, Heb. 13. 16. Todo good, and to communicate, forget not, for with such sacrifices God is well pleased. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} When you are distributing to the poor, 'tis as if you were praying, as if you were worshipping God. There are two sorts of sacrifices, expiatory, the sacrifice of Christ's blood, and gratulatory, the sacrifice of alms. This saith holy Greenham, is more acceptable to God than any other sacrifice, Acts 10. 4. The Angel said to Cornelius, thy alms are come up for a memorial before God. The backs of the poor are the Altar on which this sacrifice is to be offered up. Arg. 4 Argument 4. We ourselves live upon alms. Other Creatures do liberally contribute to our necessities. The Sun hath not its light for itself, but for us. It doth enrich us with its golden beams, the earth brings us a fruitful crop, and to show how joyful a mother she is in bringing forth, the Psalmist saith, the valleys are covered with corn, they shout for joy, they also sing, psalm 65. 13. One creature gives us wool, another oil, another silk. We are fain to go a begging to the Creation. Shall every Creature be for the good of man, and man only be for himself. Arg. 5 Argument 5. We are to extend our liberality by virtue of a membership. Isaiah 58. 7. That thou hide not thyself from thy own flesh. The poor are ex eodem luto, Pars est propter totum. they are fellow-members of the same body. The members do by a Law of equity and sympathy contribute one to another; the eye conveys light to the body, the heart blood, the head spirits. That is a dead member in the body which doth not communicate to the rest. Thus it is also in the body politic; let no man think it is too far below him to mind the wants and necessities of others; it is pity but that hand should be cut off, which disdains to pluck a thorn out of the foot. It is spoken in the honour of that Renowned Princess, the Empress of Theodosius the great, that she did herself visit the sick, and prepare relief for them with her own imperial hands. Arg. 6 Argument 6. We are not Lords of an estate, but Stewards; and how soon may we hear that word, red rationem, Give an account of thy stewardship, for thou mayest be no longer Steward, Luk. 16. 2. An estate is a talon to trade with, 'tis as dangerous to hide our talon, * Defossoauro incubare dicitur qui pecuniam inu●ilem detinet. Grotius. as to spend it, Mat. 25. 25, 30. If the covetous man keeps his gold too long, it will begin to rust, and the rust of it will witness against him. * Jam. 5. 3. Arg. 7 Argument 7. The examples of others who have been famous, and renowned for acts of Charity. 1. Our Lord Christ, a great example of Charity. He was not more full of merit than bounty. Trajan the Emperor did rend off a piece of his own robe to wrap his soldier's wounds. Christ did more, he made a medicine of his body and blood to heal us, Isaiah 53. 5. By his stripes ye are healed. Here was a pattern of Charity without a parallel. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Greg. Nyssen. 2. The Jews are noted in this kind. 'Tis a rabbinical observation, that those who live devoutly among the Jews, distribute a tenth part of their estate among the poor; and they give so freely (saith Philo the Jew) as if by giving, they hoped to receive some great gratuity; now if the Jews are so devoted to works of mercy, who live without Priest, without Temple, without Messiah; shall not we much more who profess our faith in the blessed Messiah? 3. Let me tell you of Heathens; I have read of Titus Vespasian, he was so enured to works of mercy, that remembering he had given nothing that day, cried out diem perdidi, I have lost a day. 'Tis reported of some of the Turks that they have servants whom they employ on purpose to inquire what poor they have, and they send relief to them; and the Turks have a saying, in their Alcoran, that if men knew what a blessed thing it were to distribute alms, rather than spare, they would give some of their own flesh to relieve the poor; and shall not a Christians Creed be better than a Turks Alcoran. But (Right Honourable and Beloved,) we are not left this day without witness. I desire to speak it to the glory of God, and the Renown of this City, there hath been both in the days of our worthy Progenitors, and is still to this day among many of you, a spirit of sympathy and compassion. Regia crede mihi res est succurrere lapsis. When poor indigent creatures have been as Moses, laid in the Ark of bulrushes ready to sink in the waters of affliction, you have been temporal saviours to them, and have drawn them out of the waters with a golden cord. When they have been ready to make their own grave, vou have built them Hospitals. The milk of your Charity hath nursed them up, and while they have sat under your vines, they have eat the sweet grape; we read that they showed Peter the garments and coats which Dorcas made, Acts 9 39 And may we not this day behold the COATS which have been made to clothe the indigent. Go on still to do worthily in Ephrata, and by these your acts of munificence to blazen your Coat of arms, and eternize your fame. Argu. 8 I shall use but one Argument more to persuade to Charity, and that is, the reward which follows almsdeeds. Giving of alms is a glorious work, and let me tell you, 'tis no unfruitful work. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Theodoret. They that sow mercy, shall reap mercy. Whatsoever is disbursed to the poor, is given to Christ. Mat. 25. 40. Inasmuch as you have done it to one of the least of these my brethren, ye have done it unto me. The poor man's hand is Christ's Treasury, and there is nothing lost which is put there. * Manus pauperis est Christi gazophylacium. Chrysologus. There is a reward. 1. In this life. The Charitable man is crowned with a blessing. He is blessed. 1. In his person, Psal. 41. 1. Blessed is he that considers the poor. God casts a favourable aspect upon him. 2. Blessed in his name. So it is in the Text, his horn shall be exalted with honour; and psalm 112. 6. He shall be had in everlasting lasting remembrance, his name shall be gloriously enbalmed. 3. Blessed in his estate. Omni rerum copia affluet, Prov. 11. 25. The liberal soul shall be made fat. He shall not only have the venison, but the blessing. 4. Blessed in his posterity, Psal. 37. 26. He is ever merciful and lendeth, his seed is blessed. He shall not only leave an estate behind, but a blessing behind to his children; and God will see that the Entail shall not be cut off. 5. Blessed in his negotiations, Deut. 15. 10. For this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. The Charitable man shall be blessed in his building, planting, journeying; whatever he is about, a blessing shall empty itself upon him. Quicquid calcaverit rosa fiet.— He shall be a prosperous man. The honeycomb of a blessing shall be still dropping upon him. 6. Blessed with long life, Psal. 41. 2. The Lord will preserve him and keep him alive. * Restituet eum Deus, qui antea morti vicinu▪ & longiore vita donabit. Moller. He hath helped to keep others alive, and God will keep him alive; Is there any thing then lost by Charity? It spins out the silver thread of life. Many are taken away the sooner for their unmercifulness; because their hearts are straightened, their lives are shortened. 2. The great reward is in the life to come. Aristotle joins these two together, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and Aristot. Rhet. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, liberality and utility. God will reward the merciful man, though not for his works, yet according to his works, Revel. 20. 12. I saw the dead, small and great stand before God, and the books were opened, and the dead were judged out of those things which were written in the books according to their works. As God hath a bottle to put your tears in, so he hath a book to write your alms in. As God will put a veil over his people's sins, so he will set a Crown upon their works. The way to lay up, is to lay out. Other parts of your estate you leave behind, * Eccles. 2. 18, 19 but that which is given▪ to Christ's poor is hoarded up in heaven! That is a blessed kind of giving, which though it makes the purse lighter, it makes the Crown heavier. Whatever alms you distribute, 1. You shall have good security, Prov. 19 17. He that gives to the poor, lends to the Lord, and Eccles. 11. 1. that which he hath given will he pay him again. * Luk. 6. 38 There is God's counter-band to save you harmless, which is better security than any public faith; yet here is our Unbelief and atheism, we will not take God's Bond; we commonly put our deeds of mercy among our desperate debts. 2. You shall be paid with overplus. For a wedge of gold, which you have parted with, you shall have a weight of glory. For a Cup of cold water, you shall have Rivers of pleasure, which run at God's right hand for evermore. The Interest comes to infinitely more than the Principal. Pliny writes of a country in Africa, where the people for every bushel of seed they sow, receive an hundred and fifty fold increase. For every penny you drop into Christ's Treasury, you shall receive above a thousand fold increase. Your after-crop of glory will be so great, that though you are still reaping, you will never be able to inn the whole harvest. Let this persuade rich men to honour the Lord with their substance. Before I conclude, let me lay down some rules briefly concerning your Charity, that it may be the sacrifice of a sweet-smelling savour to God. Rule 1 1. Your Charity must be free. Deut. 15. 10. Thou shalt give, and thy heart shall not be grieved, &c. that is, thou shalt not be troubled at parting with thy money; he that gives grievingly, gives grudgingly. Charity must flow like spring water. * Non quaeritur quantum sed quo animo detur. Ambr. The heart must be the spring, the hand the pipe, the poor the cistern. God loves a cheerful giver; be not like the Crab, which hath all the verjuice squeezed and pressed out. You must not give to the poor, as if you were delivering your purse on the highway. Charity without Alacrity, is rather a fine, than an offering; 'tis rather doing of penance, than giving of alms. Charity must be like the myrrh which drops from the Tree without cutting, or forcing. * Beneficium est magis affectu quam effectu. Seneca. Rule. 2 2. We must give that which is our own; Isaiah 58. 7. To deal thy bread to the hungry. It must be de tuo pane. The word for alms in the Syriack, signifies justice; to show that alms must be of that which is justly gotten. The Scripture puts them together, Micah 6. 8. To do justice, to love mercy, we must not make ex rapina holocaustum, a sacrifice of sacrilege. Qui male parta dispergit, injustitia ejus manet in saeculum. Musculus. Isaiah 61. 8. For I the Lord love judgement, I hate robbery for burnt-offering. He that shall build an Hospital with goods ill-gotten, displays the ensign of his Pride, and sets up the Monument of his shame. Rule. 3 3. Do all in Christ and for Christ. 1. Do all in Christ. Labour that your persons may be in Christ.— We are accepted in him. Ephesians 1. 6. Origen, Chrysostom, and Peter Martyr affirm that the best works not springing from a root of faith are lost. The Pelagians thought to have posed Austin with that question, whether it was sin in the Heathen Non perseipsum, factum propeccato habetur, &c. to clothe the naked. Austin answered rightly, the doing of good is not in itself simply evil, but proceeding of infidelity, it becomes evil. * Mat. 7. 18 Heb. 11. 6. Titus 1. 15. To them that are unbelieving, is nothing pure. That fruit is most sweet and genine which is brought forth in the Vine; John 15. 4. Out of Christ all our almsdeeds are but the fruit of the Wild-Olive. * Faciunt gentes ea quae legis sunt ethicè non Evangelicè, bona opera agunt, sed non bene. Macovii. loc. come. They are not good works, but dead works. 2. Do all for Christ. viz. For his sake, that you may testify your love to him; love mellowes and ripens our almsdeeds; it makes them a precious perfume to God. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Cyril. As Mary did out of love bring her ointments and sweet spices to anoint Christ's dead body: so out of love to Christ, bring your ointments, and anoint his living body, his Saints and Members. Rule 4 Works of mercy are to be done in humility. Away with ostentation; the worm breeds in the fairest fruit, the Moth in the finest Cloth. Pride will be creepint into our best things; beware of this dead fly in the Box of ointment. When Moses face did shine, he put a veil over it; so while your light shines before men, and they see your good works, cover yourselves with the veil of humility. As the silkworm, while she weaves her curious works, hides herself within the silk, and is not seen: so we should hide ourselves from Pride and vainglory. 'Twas the sin of the Pharisees while they were distributing alms, * Nec illa perfecta est liberalitas si jactantiae causa largiaris. Ambrose. they did buccina canere, blow the Trumpet, Mat. 6. 2. They did not give their alms, but sell them for applause. A proud man casts his bread upon the waters, as the Fisherman casts his angle upon the waters; he angles for vain glory. I have read of one Cosmus Medici's, a Rich Citizen of Florence, that he confessed to a near friend of his, he built so many magnificent Structures, and spent so mu●h on Scholars and Libraries, not for any love to Learning, but to raise up to himself, the trophies of Fame and Renown. Burt. Melan. An humble soul denies himself, yea, even annihilates himself; he thinks how little it is he can do for God, * Jerem. Patriarch. Censur. Orient. cap. 6. and if he could do more, it were but a due debt, therefore looks upon all his works as if he had done nothing. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. Macar. The Saints are brought in at the last day, ●as disowning their works of Charity, Matthew 25. 37. Lord when saw we thee an hungered and fed thee, or thirsty and gave thee drink. A good Christian doth not only empty his hand of alms, but empties his heart of pride; while he raiseth the poor out of the dust, he qaies himself in the dust. * Nihi humilitat● altius. Mar▪ celly. l. 2. works of mercy must be like the Cassia, which is a sweet spice, but grows low. Rule 5 5. Dispose your alms prudentially. * Vox pau● perum movet prudentiam i● dandis eleemosynis adhibendam esse Mollerus. 'Tis said of the merciful man, he orders his affairs with discretion. psalm 112. 5. There is a great deal of wisdom in distinguishing between them that have sinned themselves into poverty, and who by the hand of God are brought into poverty. Discretion in the Distribution of alms, consists in two things. 1. In finding out a fit object. 2. In taking the fit season. 1. In finding out a fit object, and that comes under a double notion. 1. Give to those who are in most need. * Episcopus Constantinopolitanus mittens pecuniam ad Calliopum P●esbyte●um. Nicenum quam erogaret in ●a●peres, ●ubet ut in ●largiendo hoc unum ●pecter ut indigentes alat. illos praesertim qui mendicare eru●escunt. Raise the hedge where it is lowest, feed the Lamp which is going out. 2. Give to those who may probably be most serviceable; Though we bestow cost and dressing upon a weak plant, yet not upon a dead plant. Breed up such as may help to build the house of Israel, Ruth 4. 11. That may be pillars in Church and State, not Caterpillars, making your Charity to blush. 2. Discretion in giving alms is in taking the fit season. Give to charitable uses in time of health and prosperity. Distribute your silver and gold to the poor before the silver cord be loosed, or the golden bowl be broken, Ecclesiastes 12. 6. Qui cito dat bis dat. Make your hands your Executors, not as some who do reserve all they give till the term of life is ready to expire. And truly what is then bestowed, is not given away, but taken away by death. 'Tis not charity but necessity. Oh do not so marry yourselves to money, that you are resolved nothing shall part you but death. Be not like the Medlar which is never good till it be rotten. A Covetous man may be compared to a Christmas Box, he receives money, but parts with none, till death breaks this Box in pieces, than the silver and gold comes tumbling out. Give in time of health; these are the alms which God takes notice of, and (as Calvin saith) putteth into his book of accounts. Rule. 6 6. Give thankfully. They should be more thankful that give an alms, than they that receive it. We should (saith Nazianzene) give {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a thank-offering to God, that we are in the number of givers, and not receivers. bless God for a willing mind. To have not only an estate, but an heart is matter of gratulation. Set the Crown of your thankfulness, upon the head of freegrace. FINIS.