The Poors Advocate.  
In 8 Parts. Showing, what an incomparable favour it is to the Rich: that there are Poor to accept of their Charity, had they the wit to know it. Wherein is also made plain, that bounty and frugality is the best and surest way to Plenty: With many other rational, and strong inducements to make men liberal; were it but for their own ends. Being enough (with the blessing of God) to change even a Nabal into a Zaccheus.  
By R. Young, Florilegus.  
Who most earnestly begs of all rich men especially, and that for the Poors sake, for Christ's and the Gospel's sake, but most of all for their own (even their bodies, names, estates, precious souls and posterities) sake; to lay to heart, what is herein propounded to them out of God's Word, touching the poor: and then certainly, they will neither spend so excessively nor heap up wealth so unmeasurably as they do; when millions of their poor Brethren (for whom God would become man and die to redeem) are in such want, that I want words to express it.  
Open thy mouth, and plead the cause of the poor and needy,  Proverbs 31.9. Above all things put on Charity, Colos. 3.14. Was not my soul grieved for the Poor, job 3.14. He that hath pity on the poor, dareth unto the Lord, and that which he hath given will he pay him again, Proverbs 19.17. God is not unrighteous that he should forget your work and labour of love which ye have showed towards his name, in that ye have ministered to the saints, and do minister, Heb. 6.10. 
Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, shall men give into your bosom: for with the same measure that ye meet withal, it shall be measured to you again,  Luke 6.38. 
Honour the Lord with thy substance, and with the first fruits of all thine increase: so shall thy Barns be filled with plenty, and thy presses shall burst out with new wine,  Proverbs 3.9, 10. 
There is that scartereth, and yet increaseth; and there is that withholdeth more than is meet: but it tendeth to poverty, etc.  Proverbs 11.24. 
He that soweth sparingly, shall reap sparingly, but he which soweth bountifully, shall reap bountifully, etc. 2 Cor. 9.6. to 15. see Isai. 32.8. The liberal person shall have plenty, etc.  Proverbs 11.25. He that giveth to the poor shall not lack, Pro. 28.27. In the days of famine they shall have enough, Job .20. 
I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed bagging bread. He is ever merciful, and dareth, and his seed enjoyeth the blessing,  Psal. 37.25, 26. 
Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard,  Prov. 21.13 
He shall have judgement without mercy, that hath showed no mercy, etc.  james 2.13. 
Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels: for I was an hungry and ye gave me no meat, etc.  Matth. 25.41, 42, 43. 
Printed by R. & V. Leybourn, and are to be sold by James Crump, in Little bartholomew's Well-yard, and to be lent gratis at the Blue Pales over against the High Constables, short of Shoreditch Church, leaving two pence until they do return them. 1654.   

THE POORS ADVOCATE, In 8 Parts.  
Showing, what an incomparable favour it is to the Rich: that there are Poor to accept of their Charity, had they the wit to know it. Wherein is also made plain, that bounty with frugality; is the best and surest way to plenty, with many other rational, and strong inducements to make men liberal; were it but for their own ends. Being enough (with the blessing of God) to change even a Nabal into a Zacheus.  
By R. Young Florilegus.  
Who most earnestly begs of all rich men especially, and that for the Poors sake; for Christ's and the Gospel's sake, but most of all for their own (even their bodies, names, estates, precious souls, and posterities) sake to lay to heart, what is herein propounded to them out of God's Word, touching the poor: and then certainly, they will neither spend so excessively, nor heap up wealth so unmeasurably as they do; when millions of their poor brethren (for whom God would become man and die to redeem) are in such want, that I want words to express it, Jam. 2.1.3. & 5.1, to 7. Proverbs 21.18 Luke 16.19, to 31. Mat. 18.27▪ 0 36.  
Open thy mouth, and plead the cause of the poor and needy,  Proverbs 31.9. 
Above all things put on Charity,  Colos. 3.14. 
Was not my soul grieved for the Poor,  Job 30.25. 
Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over shall men give into your bosom: for with the same measure that ye meet with all, it shall be measured to you again,  Lu. 6.36 
Honour the Lord with thy substance, and with the first fruits of all thine increase. So shall thy Barns be filled with plenty, and thy presses shall burst out with new wine,  Proverbs 3.9, 10. 
There is that scattereth, and yet increaseth; and there is that with holdeth more than is meet: but it tendeth to poverty, etc.  Proverbs. 11.24, 25. 
He that soweth sparingly, shall reap sparingly, but he which soweth bountifully shall reap bountifully, etc.  2. Cor. 9.6. to 15. See Isai. 32.8. 
He that giveth to the Poor shall not lack,  Proverbs 28. 27. 
I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread. He is ever merciful and dareth, and his seed enjoyeth the blessing.  Psal. 37.25, 26. 
See that remarkable place, Isai. 58.6. to 13. And Psal. 112.1. to the end.   

THE POORS ADVOCATE. The first Part.  

CHAP. I.  
Heard times, and harder hearts call for Themes of, mercy: and require both the tongues and pens of chrysostom: who for his frequency therein, was called, The Poors Advocate, The Prelate of mercy, etc. Now that this subject is seasonable, none I presume will question: And that the matter and manner may suit with the subject or argument, and to the end that none might challenge me, for handling a good cause ill: (which was holy Jobs case) I have in this Treatise for the Poors good, taken more liberty then in any of my former. For besides slipping of Flowers, from ancient Fathers, Councils, Philosophers, Poets, Orators, etc. to set in this my mean Garden; (as the children of Israel, by God's appointment, borrowed of the Egyptians jewels of silver, and jewels of gold, toward the making of the Tabernacle: Or as Solomon fetched Algummum Trees from Ophir, when he built a House unto the Name of the Lord) I have also watered my Garden from that Fountain, pruned Sciens from that Orchard, and taken a good part of my seed, from that plentiful Granary of Mr. JOHN DOWNAME'S Plea of the Poor.  
Nor let any think, but as Solomon in building the Temple; made most excellent use of Hiram: so may I the like of this Reverend Author. All have their several gifts from God, and therefore they may justly be improved to the honour of the giver. Truth, says St. Ambrose, (By whomsoever uttered) is of the Holy Ghost: and so ought to serve the Church of God. Every man's wisdom and learning is Gods; and his children have right to such their father's blessings, wheresoever they find them.  
And so much by way of Preface.  
WHen Virtue came down from Heaven, (as the Poets feign) Rich men spurned at her, wicked men abhorred her, Courtiers scoffed at her, Citizens hated her; and being thrust out of doors in every place, she came at length to her sister's poverty and affliction, and of them found entertainment; where she hath abode ever since. But Chariy her Niece, finding that every one (in this last Age) even from the least unto the greatest is given unto covetuousness, Jer. 1.13. That all gape after gain. And that how to get, is each man's dream from Sun to Sun: she hath taken her wings, and is quite flown out of the World, without hope of ever returning, as our Saviour's words seem to imply, Matth. 24.12. Because iniquity shall increase, love shall wax cold.  
It is said, Luke 18.8. When the Son of man cometh, shall he find faith on the earth? So when the Son of man cometh, shall he find Charity on the earth? I fear no. For as now we have a great deal of faith (such as it is) and but little or no Charity; (such as it should be) so then will he find neither Faith not Charity.  
When Abraham's servant saw the charity, courtesy, and great care which Rebecka shown to him and his; being a stranger: it is said, He wondered at her, and held his peace! Gen. 24.18, to 22. It were a wonder indeed! to see the like in our days. Be not forgetful (saith the Apostle) to lodge strangers: for thereby some have received Angels into their houses unawares, Heb. 13.2. So did Abraham and Lot, and many others: but for all this possibility of happiness; few will put it to the venture: And were they indeed Angels, without Angels in their purses to pay for it; they should find but cold entertainment.  
Again, our blessed Saviour tells us, He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. And that, Whosoever shall give unto one of these little ones to drink; a cup of cold water, only in the name of a Disciple: Verily, I say unto you, he shall not lose his reward, Matth. 10.40, 41, 42. But for all that, should Christ come to Rich men in these days, in his own person; as he did to the woman of Samaria; and demand a small matter of them; he should receive but a flout, and a churlish denial as then he did, John 4.7, to 13. They will rather hazard the loss of such a friend as Christ himself: then the least loss by a friend of his sending. In Deut. 16.17. Every man is commanded to give, according as God hath blest him. And so in 1 Cor. 16.2. And a man would think, that upon whom God bestoweth most of his outward blessings: of them he should receive the greatest inward thanks. But it would amaze a man to see! How many Rich men, whom God hath blest with mighty estates, together with all that heart can wish; perhaps raised them from beggars, to be the best in their Parishes: and yet like beasts or blocks; they are so far from returning the least thanks to the giver; that (notwithstanding our so much means of light and grace) they have not the least knowledge, or fear, or love of God in them: but even hate him and his people, and oppose all proceed that may promote the glory of God, and the Churches good. In so much that their unthankfulness, hath striven with God's goodness for the victory: as Absalon strove with David, whether the Father should be more kind to the son, or the son more unkind to the Father. They have been fatted with God's blessings, and now they spurn at his precepts. Resembling the Leopard, who wrongs him most, that gives him most fodder.  
But, o the sordidness of these swine. In reason we may well afford our superfluities, where we own ourselves and all that we have or hold. And that by how much we receive more blessings than others: we should 〈◊〉 more thankful than others, but it-seldome proves so with these Nabal▪ these natural bruit beasts. Beat with me, for it is not possible to express, either their baseness or blockishness. It is to be observed, that generally men are most thankful in a mean or middle condition. As when David had but two Tribes, he was most thankful; yea, he was never so tender, as when he was hunted like a Partridge, 1 Sam. 26.20. Jonah was at best, in the Whale's belly. And daily experience teacheth, That as we grow rich in temporals; we grow poor in spirituals. Yea, not seldom have good men (in our apprehension) been lifted up so high with their wealth and greatness: as to lose the sight, both of the ground, whence they risen, and of the hand that advanced them. For as fat men are more subject to diseases of the body; so are Rich men to those of the mind. 'tis the misery of the poor, to be neglected of men: Prov. 19.7. 'tis the misery of the rich to neglect their God. The full gorged Falcon will not know her Master, or turn unto him. Many receive Millions from God, yet are not so thankful; as they who have received nothing but from hand to mouth. The poor, saith Christ, receive the Gospel; though the rich are more bound.  
And the truth is, pride and forgetfulness, is commonly all the return we make to God for his blessings, as a world of instances prove, of which these are pregnant, and well worth thy turning to Jer. 22.21. Job 22.17, 18. Psal, 10.4, 5, 6. Deut. 32.15, 18.  
Whence it is, That the Lord so oft forewarneth men to beware lest they forget him, and their hearts be lifted up so soon as he hath blest, and advanced them: for which see that notable place, Deut. 6.10, 11, 12, & 8.11, to 15. for I am so tied to brevity, that I cannot stand to repeat every Scripture.   

CHAP. 2.  
ANd indeed this is the main reason, why the best are not always the wealthiest, but the contrary. For when the Al-wise God does foresee, that men will serve him as the prodigal son served his father: who only prayed until he had got his patrimony, and then forsook him and spent the same in riot, to the giver's dishonour: even as the cloud that is lifted up, & advanced by the Sun, obscures the Sun: in this case he either denies them riches in mercy, as he denied S. Paul in his suit, 2 Cor. 12.8, 9 and our Saviour himself, Mat. 26.39. or grants them their riches in wroth, as he did a King to the Israelites, Hosea 13.11. and Quails wherewith he fed their bodies, but withal sending leanness into their souls, Psal. 106.15.  
First, that the best whom God loves most, are not always the wealthiest: appears by a multitude of examples, together with plentiful experience. It is recorded that the Mother of Christ at her Purification; was not rich enough to bring a Lamb for her Offering. Job from rich became poor to a Proverb. David even after he was anointed King; was put to many a hard shift even for victuals, which made him send to Nabal for relief. Christ himself had not twenty pence to pay tribute, until he had borrowed it of the fish. No he had not so much as a house to dwell in, or a pillow of his own to sleep on, as himself professeth, Luke 9.57, 58. joseph was forced to serve and aft●● to become underkeeper of a prison. Ruth was compelled to glean, to keep herself and her mother Naomy, from starving; Lazarus was driven to beg of the Rich Glutton. And many the like mentioned in the eleventh to the Hebrews, and more in Ecclesiastical History of the Primative Christians, under the persecuting Emperors. They were poor in this world, that they might he rich in faith: and heirs of the Kingdom, which God hath promised to them that love him, James 2.5.  
Secondly, & so on the contrary: God not seldom gives most wealth to those that are worst: and to whom he loves least. Yea, he hath always for the most part; planted most wealth and riches, where he hath reaped least fruit of graceful actions. The Tabernacles of robbers do prosper, and those are in safety that provoke God, whom God hath enriched with his hand, Job 12.6. The wicked live and wax old, and grow in wealth; their seed is established in their sight, their houses are peaceable without fear; and the rod of God is not upon them, their bullock genderth and faileth not, their Cow calveth, and casteth not her Calf; There are no bonds in their death, but their strength is firm, they are not in trouble as other men, neither are they plagued like other men, their eyes stand out with fatness: they have more than heart can wish. They take the Tabret and Harp, and rejoice at the sound of the Organ: they spend their days in wealth, and in a moment they go down into bell, with a great deal more to like purpose, as you may read. job 21.13. Psal. 73.3. to 21.  
To which I might add a world of examples: The Canaanites had the only fruitful land in the world; it flowed with milk and honey: yet the Lord loved them never the better, but when he saw good, he cast them out. So now the Turk, and the King of Persia, professed enemies to Christ; have the primest Principalities in all the world. Even bloody Haman, the worst enemy that ever God and his Church had; abounded with wealth, and honour for a long time; yea, his command reached almost to Heaven: yet all ended in shame, beggary and confusion.  
Briefly, Laban, and Nabal, and Esau, with most of the Kings of Israel and Judah; of whom few were good, (as it hath fared with the most and greatest Potentates of the world ever since) likewise the Rich Fool in the Gospel, and the Rich Glutton, and the Rich man that turned his back upon Christ, when he was willed to sell all, and give to the poor, Mark 10.21, 22. all these had wealth, riches, and honour in abundance: yet God loved them never the better, bad they were, and prosperity did more mar then mend them. He was not the best Disciple that carried the bag: Christ committed his purse to judas, whereas he gave his holy Spirit to his faithful Apostles; had not he been a wise Disciple that should have envied this great favour done to judas? and have stomached his own mean condition. So foolish are they, who (measuring God's affection by temporal benefits) are ready to applaud prospering wickedness, and to grudge outward blessings to them, that are uncapable of any better. Nevertheless, as that Fool Haman deceived himself in construing the Queen's invitation of him to the Banquet; as a matter of especial grace, when indeed she did it only to accuse him, Ester 5.12. & 7.2, etc. so men flatter themselves, and think it a matter of special grace and favour; when God gives them abundance of these outward things: and hereupon they grow proud; when he not seldom gives them these things, as Jael gave Sisera milk and lodging, Judg. 5.25, 26. Or as Ebud gave that present to Eglon, Judges 3.17, 21. For unless his blessing, and special grace go along with it: there is not a more compendious way to alienate a man's heart from God, then to wallow in worldly wealth, as the Psalmist in sundry places observes. See Psal. 73.3, to 21. job 21.13. The wickeds table [though swimming never so much with dainties] is their snare, and their prosperity their ruin.  
Wherefore prise not thyself by what thou hast, but by what thou art: for he that makes a bridge of his own shadow, cannot but fall into the water. Yea, it behoves every wiseman, to imitate the Deer: who is ever most fearful, at her best feeding. And indeed why should any man think himself better, for what he hath? when the Devil offered our Saviour, all the earth to worship him, Matth. 4.8, 9   

CHAP. 3.  
TRue the godly are sometimes very rich, that is, when it is good for them, and when God sees they will use riches to his glory, and the good of others: As we read that Abraham was very rich, Gen. 13.2. & 24.35. And Lot, Gen. 13.5, 6. And job, job 42.10, 11, 12. And Solomon, 1 Kings 4.20, to 26. & 10.26. 2 Chron. 1.15 And as these, so no question but it should be the portion rather of the godly, then of the wicked; were it good for them: for godliness hath the promises of this life, as well as of the life to come. Yea, all temporal blessings that can be named, are promised to the godly, and their seed; and to them only, as both the Old and New Testament does plainly, and plentifully prove. The reward of humility, and the fear of God: i● riches, and glory, and life, Proverbs 22.4. The Lord will withhold no good thing, from them that walk uprightly, Psal. 84.11. Delight thyself in the Lord, and he shall give thee thine hearts desire, etc. Psal. 37.3, to 7. Fear ye the Lord, yea, his Saints: for nothing wanteth to them that fear him. The Lions do lack, and suffer huager, but they that seek the Lord, shall want nothing that is good, Psal. 34.9, 10. Whatsoever we ask, we receive of him: because we keep his Commandments, and do those things which are pleasing in his sight; 1 John 3.22. What rare and precious promises are these? to which I might add very many of l●ke nature, of which, see Deut. 28. Deut. 7.11, to 16. Isai. 65.13. Psal. 21.2, 3, 4. & 144.15. & 112.1, 2, 3, & 37, 29. jer. 17.25. 2 Chron. 26.5, & 27.6. 2 Sam. 8.14.  
In fine, Let us first seek the Kingdom of God, and his righteouness', and all other things shall be ministered unto us, or come in as it were upon the bargain, as our Saviour hath assured us, Matth. 6.33. Talis est ille qui in Christo credit, die qua credidit qualis ille, qui universam legem implevit; saith Hierom, We have a livery and seisin, of all the precious promises, both in the Law and Gospel, in the first moment of our faith. Yea, even an earnest, and partly a possession of Heaven itself: Ephes. 2.6. Neither are these promises made only to the obedient themselves: but riches, & all earthly blessings are entailed upon their seed also, Psal. 112. His seed shall be mighty upon earth, the generation of the righteous shall be blessed, V 2, 3.  
Nor is riches, and outward prosperity promised to the godly, and their seed as others usually enjoy them, that is single and barely, but they have a promise of them, with a supply and addition of all other good things, that may make them every way happy, as that their prosperity shall be durable and lasting, That with riches they shall have credit, honour, and promotion with long life added. That they shall be happy and prosper in all they have or do: as having God their protector, who with mercy is said to compass them about on every side, Psal. 32.10. That they shall be freed from all fears & dangers, & obtain victory over all their enemies; together with death, hell, and the devil. That they shall be freed from the Law, and likewise from sin, and the penalty thereof. That they shall have peace external, internal, eternal. And joy, even the joy of the Holy Ghost: which is both glorious, and unspeakble. That they shall not only persevere, but also grow in grace, and true wisdom. That all things whatsoever, shall make for their good. That both their persons and performances shall be good and acceptable; which before were wicked and abominable. That by the prayer of faith, they shall obtain of God, whatsoever they shall ask in Christ's name, and according to his word. And in fine, all other good things, that can be named; whether temporal, spiritual, or eternal: are by the promise of God entailed, upon them that love him, and keep his Commandments, and upon their seed, as I could plentifully, and most easily prove, would time and place permit. So that what is spoken of Melt, a Tree in Mexico: namely, that it serves for weapons, needle, third, sugar, honey, balm, sueker, wine, cords, parchment, linen, perfume, apparel, that it cures the stinging of Serpents, and the French Disease, with its very ashes; and many the like, is more true of grace and holiness: yea, as if it had a kind of almightiness in it, it can do all things, as might be further shown of faith and prayer, in the Servants of God, recorded in Scripture. Yea, which is more than all, faith and prayer can even bind the hands of the Almighty: as in the case of Moses praying and prevailing for the Israelices', Exod. 32.10, 14. Nor is all this, that God hath promised to those that serve him, so great a matter comparatively; as that we need wonder at it, or once question the same: For if he spared not his own Son, but delivered him to death for us; how shall he not with him freely, give us all things also? Rom. 8.31, 32. It is the Apostles argument. Great, yea, too great things are they for us to receive; but not too great, for the great and good God of Heaven and earth to give: all the fear is on our part, whether we be such to whom the promise is made. For all God's promises are conditional And though of these outward good things, he hath promised abundance: yet it is upon the condition of faith and obedience: as appears by all the  places; so that if we be not wanting in our duty, and obedience to God; God will not be wanting in any good thing to us: Not can we look that God should make good his promises, if we make them void, by not observing the condition, as that we may do by our distursting him. If we will not dare to trust God upon his promise so confidently as we would a friend, or some great man that is able and honest.  
Besides, the Lord hath promised, that there shall be no want to them that fear him; and that no good thing will be withhold, from them that walk uprightly, Psal. 34.9. & 84.11. where observe two things, there shall be no want to such, and such shall want no good thing: so that he must be such an one, to whom the promise is made; and he must also be sure, that it is good for him, which is promised. But oftentimes it is not good, for a man to abound with earthly blessings: as strong drink is not good for weak brains. Yea, if any thing be wanting to a good man, he may be sure it is not good for him: and then better that he doth want it, then that he did enjoy it, and what wise man will complain of the want of that, which if he had, would prove more hurtful than gainful to him? as a sword to a mad man, a knife to a child, drink to them that have a Fever, or the Dropsy. No good thing will God withhold, etc. and therefore not wants themselves, which to many are also good, yea, very good things, as I could reckon up many: want sanctified, is a notable means to bring to repentance, to work in us amendment of life, it stirs up to prayer, it weans from the love of the world, it keeps us always prepared for the spiritual combat, discovers whether we be true believers or hypocrites, prevents greater evils of sin and punishment to come; It makes us humble, conformable to Christ our head, increaseth our faith, our joy and thankfulness, our spiritual wisdom, and likewise our patience, as I have largely shown in another Treatise.  
To conclude, All good things were created for the good, and therefore are they called goods; because the good God created them for good men, to do good withal. Therefore, as Jacob got the blessing, so he gate the inheritance also: to show that as the faithful have the inward blessing, so they have the outward blessing too; when they will do them good, and cause them to do good. Yea, in this case, even as the sheaffs fell before Ruth: so riches shall fall in our way, as they did to Abraham and Lot, and Jacob, and Job, and Joseph, upon whom riches were cast they knew not how; but as if God had only said, be rich; and they were rich strait. But that this is the true and only way to wealth and happiness, needs no more proof than that which is recorded of Solomon, 1 Kings 3. 2 Chron. 1. where the Lord appearing to him in a dream, said, Ask, what I shall give thee? And he ask only an understanding heart, to discern between good and evil; that he might the better discharge that great place, whereunto God had called him; wherein Gods glory, and the people's good, was his principal aim and end: Hear what the Lords answer is. Because this was in thine heart, and thou hast not asked riches, wealth or honour, nor the life of thine enemies, neither yet hast asked long life, but hast asked wisdom and knowledge for thyself, that thou mightest judge my people, over whom I have made thee King: Wisdom and knowledge is granted unto thee; and I will give thee riches, & wealth and honour, such as none of the Kings have had that have been before thee, neither shall there any after thee have the like, etc. 2 Chron. 1.7. to 13, 14, 15. Lo, the true way to wealth, honour, and happiness, is; to desire grace, that we may glorify God, and d● good: for clearing whereof, I'll give you a similitude, A man spies a fair apple on a tree, hath a longing desire to it; whereupon he falls a shaking the tree with all his might: at length it not only comes down, but many other come down to him together with it. Which point being dispatched, I should in the next place show; why the godly are not always, nor often rich, notwithstanding these promises: and why God withholds these outward blessings from his own people, in great love: only affording them all things that they have need of. For our heavenly Father, who knows us better than we know ourselves; and what is good and fit for us, (even as the Nurse knows better than the Child, and the Phifician better than the Patient) knows too well, how apt we are; to abuse these his mercies, and that we cannot abound with earthly blessings, but we grow proud and surfeit of them; a● we see Solomon himself did: who was the Wisest (next to Adam in his innocency) that ever lived. And likewise how happy it is for them to be kept short.  
And contrarily, how God gives them to the wicked in his wrath; whereof, Eccles. 6.1, 2. is one instance. And how miserable they are, who swim in wealth, wanting grace and God's blessing upon what they do possess. But of these and many the like, I shall speak afterward. In the next place my endeavour shall be, to show Rich men, what rare opportunities they have, to do themselves and theirs good with their goods; if they had but an heart. And I wish in the words of Jotham to the men of Sechem, Judges 9.7. That all Rich men would now hearken unto me: as they would have God another day hearken unto them. For certainly, if they would but seriously consider, what rational and strong inducements, what rare and remarkable benefits, temporal, spiritual, and eternal propound themselves, to those that (according as they are commanded) will do good with their goods while they live: (for of all other grace●, the grace of Charity and Bounty, hath the most, and primest promises of reward, to us and ours, both here and hereafter:) I should not doubt of prevailing, with the flintiest heart under heaven, to delight as much in giving, as ever he did formerly in getting; were it but only for his own ends: for which see Part 4. for what concerns the reward of this excellent virtue; I intent to keep till toward the conclusion of all: as a dainty dish, for the closure of a homely feast.   

CHAP. IU.  
NOw because method to the matter, is as fashion to apparel, and form to building. As also, for my better proceeding, and the Readers more clear understanding of what follows: I will reduce what I have to deliver upon this Subject, to one of these heads. Viz.  

1 The necessity of this duty,  
2 The persons of whom it is required,  
3 They to whom it must be performed,  
4 What, we are to give:  
5 How, we are to give:  
6 How much, we are to give:  
7 When, we are to give:  
8 Why, we are to give:  
9 The means enabling to it,  
10 The ends to be propounded in it,  
11 The impediments that hinder it,  
12 The Remedies,  
13 The Uses.   
These thirteen comprise the whole matter, and therefore shall limit my speech, and your patiented attention. So the journey being made known, we set forward in order.  
The first particular, that requires to be taken up and viewed is, the necessity of this duty.  
Now that to give to those that are in want, and to help and relieve those that are in misery and distress; is a duty enjoined, and not left to us as a thing arbitrary and indifferent, appears in many particulars.  
First, these works of mercy, are absolutely required; and straightly enjoined in the Law of God; which is the rule of righteousness, and with great earnestness pressed and urged in the Gospel; as the fruits of our faith, and testimonies of our love to God, and our neighbour.  
Precepts out of the Old Testament, enjoining the same, are such as these. Thus saith the Lord; Deal thy bread to the hungry, leave for the poor, that he may eat. Bring the poor that are cast out into thine house, when thou seest the naked, see that thou cover him; and that thou hid not thyself from thine own flesh. If thine enemy hunger, give him bread to eat: and if he thirst, give him water to drink. Thou shall not harden thine heart, nor shut thine hand from thy poor brother: yea, though he be a stranger, or a sojourn●●, but thou shalt open thy hand wide unto him, and shalt surely give or lend unto him sufficient for his need in that which he wanteth, that he may live with thee. Beware that there be not a thought in thy wicked heart, or that thine eye be evil against thy poor brother, and thou givest him nought, and he cry unto the Lord against thee: thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him, Deut. 15.7.10, to 16. Levit. 19.10. & 23.22, & 25: 35. Isai. 58.6, 7. Prov. 25.21. with many such places.  
And the like in the New Testament, as Give to him that asketh thee, and from him that would borrow of thee, turn not thou away. Give alms of such things as ye have, etc. He that hath two coats, let him impart to him that hath none: and he that hath meat, let him do likewise. If thine enemy hunger, feed him, etc. Thou shalt love thy neighbour as thyself. See that ye abound in this grace, also: namely, in a liberal contribution towards the poor, Luke 3.11. & 6.34. & 11.41. Rom. 12, 20. Matth. 5.42. 2 Cor. 8.7. to which I might add plenty; for the Scriptures no less abound in precepts of this nature; then silver did in the days of Solomon.  
Yea, this duty is charged upon us with such strictness: that if we have not any thing to bestow, we must by our labour get somewhat to give, unto our poor brethren; whereby they may be relieved in their necessities. And if we have no superfluity, we are charged (if their wants be extreme) to sell our goods, and possessions; that we may have to give unto them, Luke 12.33. As we see it also practised in the Primitive Church, Acts 4.34.  
Now hath God so strictly commanded this duty; and shall not we make conscience thereof. The Lord by Moses, but spoke to the Rock, and it gave water to the thirsty Israelites: he but commanded the clouds to rain down Manna, and the wind to bring them in Quails, for the satisfying of their hunger; and they did so. Yea, he but bade the Ravens bring bread, and flesh to Elijah; and they did it. And shall we be harder than Rocks? more insensible and rebellious than the senseless Clouds? more inhuman than the Ravenous fowls? Certainly, they that obey not the voice of their Maker, and Redeemer: are more stubborn than the very Wind and Sea, Matth. 8.27. Worse than Lions, Dan. 6.22. Or Bears, 2 Kings 2.24. Yea, less compassionate than fire itself, Dan. 3.27. Again, Is it not he (as Hannah speaks) that maketh poor, and maketh rich? that bringeth low, and lifteth up? that raiseth the poor from the dunghill, to set them among Princes? and maketh them to inherit the throne of glory. Do we enjoy all things through God's blessing? and can we think to keep our riches by disobeying his Commandments? But   

CHAP. V.  
SEcondly, God hath not only commanded it but so, that without it there is no being saved. There needs no other reason of our last, and heaviest doom; than ye have not given, ye have not visited. For at the great and dreadful day of judgement, the upshot of all, or main point which Christ shall scan will be: you have, or you have not showed mercy to his poor members, Matth. 25.35, 36, 42, 43. Mark it, I pray you; for so does the reward of everlasting happiness, through the free grace and goodness of God belong to these works of mercy; that the doing, or neglecting them, is accompanied with eternal blessedness, or endless misery: for the sentence of absolution; or condemnation shall be pronounced either for, or against us, accordingly as we have performed, or omitted them. To those that have fed the hungry, clothed the naked, visited the sick, etc. Come ye blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the world: and contrariwise, to those that have not done these works of mercy, Depart from me ye cursed, into everlasting fire prepared for the Devil and his angels. But for the further confirming of this; hear how terrible Saint James the Apostle of mercy is, to those Monsters among men, that live without bowels, James 2.13. There shall be judgement without mercy, to him that shows no mercy. To which may be added that of our Saviour with the same measure that ye meet with all, it shall be measured to you again. Luk. 6.38. And that of the Wise man, Who so stoppeth his cares at the cry of the poor: he also shall cry himself, but shall not be heard, Prov. 21.13. In vain they cry to us for charity, and for mercy we shall cry in vain to God. Thou hast not been merciful, says Basil, and thou shalt not find any: thou hast not opened thy gates to the poor, and Heaven gates shall be shut against thee: thou hast not given them a morsel of bread, and the bread of life shall be denied thee. But to add weight to the former Scriptures. Our Saviour hath given several imstances, that we may the rather lay it to heart. Dives would not give Lazarus a crumb of bread here, to assuage the pinching hunger of his body: therefore Lazarus shall not give Dives a drop of water hereafter to quench the thirst, and cool the heat of his scorching soul. And the like in that cruel servant, Matth. 18. who for want of showing mercy to his fellow, as his Lord had done to him; was delivered to the tormentors, and cast into hell: Verse 28. to the end of the Chapter, which I would wish all cruel and unmerciful men to read, and lay to heart; if ever they look to be saved. As take notice, I beseech you, and for ever remember; that although his Lord had immediately before been moved with compassion to lose him, and forgive him the whole debt: yet now he hath his pardon canceled, because he would not show mercy, as he had found mercy; this new sin of his called all the rest to remembrance. O that all cruel, and unmerciful nabals would hear, believe and lay this to heart, before they feel the truth of it, in those everlasting flames with Dives and that unthankful and unmerciful servant. And certainly, were not men stark mad, or at least dead drunk with the love of their money: the very consideration of this alone, would be a sufficient motive to stir them up, to the doing of these good works, though there were no other reason: for if we either love Heaven, or fear Hell; if we would be everlastingly rewarded, or would not be everlastingly punished and tormented; If we desire with unspeakable confidence and joy, to appear before our gracious Saviour, and to our inestimable comfort, hear that blessed sentence, or would not be astonished and perplexed with that horror and guilt, which shall make us to cry out to the Hills and Rocks to fall down and cover us, from the presence of our terrible Judge: we will spare some thing from our superfluities; yea, if need require, even from our necessaries, that we may relieve and cherish the poor distressed members of Jesus Christ.  
And thus we see that unmerciful men shall be cast into Hell, not only for hurting the poor, but for not helping them: not for taking away their bread, drink, & ; but for not giving these things unto them, which shows what a few, what a very small number of them that call themselves: Christians shall go to Heaven, according to those sad Predictions, Matth 7.13, 14. John 5.19. Revel. 20.8, & 13, 16. Isaiah 10.22. Rom. 9.27 2 Tim. 2.26. 2 Cor. 4.4. Ephes. 2.1, to 4. Phil. 3.18. John 8.44. & 14.30. And yet there is scarce a man of us, but thinks, or at least hopes that he shall be saved; so deceitful are our hearts, and so subtle is Satan.   

CHAP. 6.  
BUt Thirdly, lest what hath been said should not be sufficient to convince men, of the necessity of this duty. Lo, God the chief Owner's hath only entrusted men, as his servants and Stewards, with what the● have; not giving them full authority to dispose thereof at their pleasure● but hath limited them to employ the same to those uses, which he hat● appointed and determined in his Word, for his honour and service; 〈◊〉 which this is one of the chief, that they give some considerable portico of them, to the relief of the poor.  
Men may flatter themselves, and pretend their goods are their own, ●●d therefore they may dispose of them at their pleasure, and choose ●hether they will give aught to their poor neighbours or no, be their ●ants what they will: But they shall one day find: that their riches are ●ot absolutely their own; but God's talents, which he hath committed ●●to them, not to misspend them in satisfying of their worldly and carnal ●●sts; but to employ them to the best advantage, for the honour of their ●aster, and the good of their fellow-servants, according to that of the apostle, ●. Peter 4.10. As every man hath received the gift, even so let him ●inister the same to others, as good Stewards of the manifold grace of ●od. And the like, Luk, 16.12. Where our Saviour having exhorted us, 〈◊〉 make us friends of the unrighteous Mammon adddeth: And if ye have ●ot been faithful in that which is another man's, who shall give you that ●hich is your own? plainly intimating that the riches which we possess, ●●e not our own but Gods; and only entrusted unto our disposing, as Stwards 〈◊〉 his family. As Stewards, I say, to dispense and lay them out, and not Treasurers to lay them up and hoard them in our Chests. Or if as ●easurers, yet not to reserve them for our own use; but for the service of 〈◊〉 Sovereign, and the good of our fellow-servants. We are not Owners, ●●●●r Almaners, Stewards not independent Lords of what we do possess. We ●●ve only the use and disposition of what God hath lent us.  
He that is the great Lord and Master of this great family (from whom the highest cause, riches and all other good things are derived unto us, d●every inferior creature) hath ordained all for the common good, ●●d commanded them to be communicative. The Moon borroweth her ●●●t from the Sun, not to keep but to give the same unto the dark corners the Earth: the takes from the Sea, that she may give to the lesser ri●es. The liver ministereth blood to the heart, the heart ministereth spirits to 〈◊〉 brain, the brain to the whole Microcosm. So my pen your substance, ●●d what ever gift or talon any one hath, are all given us for one end, to 〈◊〉 good withal. We have every one our talents more or less, how hap●●● are we if we improve them well, to his honour that gave them. Now ●●d is honoured, when as we bestow the wealth which he hath committed ●●to us, according to his appointment. It is the honour of a good Master, ●●●n by his care and providence the house is so well governed, that every officer performeth his duty in his place, and all the Family have food ●●venient, with all other necessaries belonging to them. To which pur●●● our great Lord and Master, hath preferred some to be his Stewards; ●●●o whom he hath committed his goods: not that they should approbate them to their own use, but that they should wisely, justly and cha●bly dispense and dispose of them, for the good of all the household. 〈◊〉 howsoever by virtue of their high place and office, they may take themselves as it were a double portion, and that which is sufficient not only for nature, but for the due maintenance of their person, an● not for necessity alone, but also for their honest delight; (unless it b●● that this their allowance be necessarily to be shortened, to supply the ex●●tream necessity of others, who need their help) yet their Lord and Master requireth of them that they communicate so much of their goods, a● they can well spare from these uses, to relieve and sustain others of the● fellow-servants; who want such things as are needful for their relief a●● maintenance. Which who so neglect, and either riotously spending an● wasting, or niggardly and miserlike keeping and hoarding up these goods do suffer the poor to starve for want of necessaries: they do herein exceedingly dishonour God, when those who are without, see the servants of hi● family perish for want of food. And let such know, that a day wil● come; when as like Stewards they shall be called to a reckoning, and b● forced whether they will or no, to give an account before God, his Saint● and blessed Angels; how they have used their Lords talents. According to that of our Saviour, Luk. 16.2. Give an account of thy stewardship, for th●● mayest be no longer Steward. And if we have incrased, and doubled them by delivering them to these bankers the poor members of Jesus Christ; then shall we hear that comfortable sentence pronounced by our Lord; Well done, thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord, Matth. 25.21. But if contrariwise we neglect those charitable uses, which our Lord hath enjoined us, and neglecting the poor, do spend our Master's goods in excess and riot; if then, instead of feeding the hungry, and clothing the naked, we bring in account so much spent in dainty fare and gorgeous apparel, so much in stately buildings, and costly furniture, so much in rich jewels and needless vanities, so much laid out on Hounds; Horses, Hawks, and Harlots, so much consumed in gaming and revelling, in Plays and Interludes, so much spent in needless Suits of Law, in giving bribes; and entertaining rich friends; and in a word so much prodigally, foolishly, and wickedly wasted in the pleasures of sin, and voluptuous delights; or so much miser-like hoarded up and hid in a napkin: then shall we hear that fearful sentence, which will make our hearts to ache, and our joints to tremble: Thou wicked and slothful servant, thou saidst, thou knewest that I reap where I sowed not, and gather where I have not strewed; thou oughtest therefore to have put my money to the Exchangers, that then at my coming I should have received mine own with advantage; take therefore the talon from him, and give it unto him that hath two talents, and cast ye the unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth, Matth. 25, 26, 27, to 31.  
And certainly, we must unreason ourselves, before we can think that God hath caused this inequality of estate amongst men: because he respecteth the rich, and neglecteth the poor: and would have them pampered with all superfluities, and delicious dainties; and the other starved with want and penury: but hereby he would exercise the divers graces which he hath given to his Church and people: as namely, the charity, liberality, and fidelity of the rich in dispensing of his talents; and the faith, affiance, and patience of the poor; that being approved, both might be crowned at the day of Christ's appearing, according to that of Basil, Why, saith he, dost thou abound with riches? and he want necessaries? Surely that thou mightest receive the reward of thy faithful dispensation, and he also after many conflicts and victories, might have the reward and crown of his patience.  
The wealth of the rich, is given them to supply the necessities of the poor; as the wealth of the seven plentiful years, supplied the want of the seven barren. Our cups run over with david's, Psalm 23.5. and why run over? but that they may run into others empty vessels; that the poor may partake of our redundancies. He giveth us all things richly; and this is to enjoy, not to hoard, much less to waste. Is it fit that some should be hungry in God's House, and others drunk, as at Corinth, 1 Cor. 11.11. and not rather that our abundance should be a supply of others wants: that there may be equality, 2 Cor. 8.10, 14. As in the case of Manna, which was a type of this; The Lord would not allow that those who had gathered much, should keep and hoard up their supper fluity: but he enjoined them to communicate of their greater store to them who had gathered less, the which the Apostle applieth to the giving of alms out of our abundance, to those that want, 2 Cor. 8.14. That now at this time your abundance may be a supply for their want, that their abundance might be a supply for your want, that there be equality, as it is written: he that gathered much had nothing over, and he that gathered little had no lack.  
And thus you see, that justice binds us to give alms, because we are not the absolute owners, but only Stewards of God's gifts: for it is required of a Steward that he be found faithful, in laying out to every one, according to the mind and will of his Lord and Master. But see this further demonstrated for.   

CHAP. VII.  
FOurthly, to some part of thy goods, each poor Neighbour hath an absolute right: as you may see, Deut. 14.28, 29. & 24.19, 20, 21, 22. Leviticus 19 Five particular things were appointed for the sustenance of the poor and the stranger: to wit, three things out of every Cornfield in Israel: first, a corner of the field; secondly, the glean, Devit. 19.9. thirdly, the forgotten sheaf, Deut. 24.19. fourthly, all the single grapes, that is, the grapes which grow single, & not in clusters, Leu. 19.10. lastly, a part of all the tithes of every third year, Deut. 14.29. & 26.12. Besides the poor needing the help of our goods are called the owners of them, Prov. 3. Withhold not the goods from the owners thereof, verse. 27. they are the owners of thy superfluities, and it is but just to give every man his own, Neither is it more of bounty then of duty: our alms is not more a gift, than a debt: which makes Augustine say, that other men's goods are withheld, when superfluities are possessed; and that to be uncharitable is to be wicked and unjust. To which accords that of Basil; It is the bread of the hungry which mouldeth in thy cupboard, it is the Coat of the naked, which hangeth useless in thy Chamber or Wardrobe; they are the Shoes of him that goeth barefoot, which lie rotting by thee; it is the silver of the needy, which rusteth in thy Chests: and so many thou dost injury, as thou canst and dost not relieve in their wants and miseries. Yea, Ambrose saith expressly, That it is alike faulty and blame-worthy; to take from the right Owners, and to deny necessaries to the poor; when we have abundance. And therefore know, saith he, That thou spoilest so many of their goods, as thou deniest relief unto when thou art able to give it. In which regard, the Apostle James speaketh thus unto rich men; who neglect this duty: Go to now ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments moth-eaten: Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: ye have heaped treasure together for the last days, James 5.1, 2. But that of the Wise man, Prov. 3.27. is so express, that there needs no more to prove it a duty. Withhold not good from them to whom it is due; when it is in the power of thine hand to do it.  
Wilt thou then be just, and pay every one his own; be sure to give a considerable part of what thou hast to the Poor: for they have a right to it, and as good a right as we have to the rest: because it is ratified and allotted unto them by the same authority; as their portion, Leviticus 23.22. Deuteronomy 24.19, to 23. For if we have right to the main estate, because God in his bounty hath given it unto us: then they have right also to the overplus which we may well spare, by virtue of the same donation. If we are but Stewards put in trust by the owner of all things, who hath given or rather lent us the goods of this world, to the end we should do good in this world: let us look to it that we faithfully discharge our trust; that so we may have our quietus est, when we give up our accounts. For God will one day say unto the unmerciful; Why did you not give things that were mine by right, yours only by use and dispensation? whereof you were not Proprietaries and Lords, but accountant Stewards. And let all rich men look to it, for such play the thiefs; who having received much wealth from God, to this end, that they should communicate the same for the relief of others, do appropriate it to their own use. For as the Steward of a Noble man's house, receiving great sums yearly of his Lord to this end, that he should disburse and lay it out for the keeping of his house, and maintenance of his family; should therewith buy and purchase lands for himself, or prodigally misspend them in banqueting and belly cheer, gaming, and revelling; gorgeous apparel and sumptuous furniture, and in the mean time suffer his fellow-servants to starve, and perish for want of food and apparel: or as if the King's Almoner, should thus misspend the money and treasure entrusted unto him, for the use of the poor: they would be counted no better than thiefs amongst men: so if they who being placed in these Offices by God, do misspend his rich talents after the same manner; they shall one day be arraigned as notorious thiefs, before his judgement-seat; and receive the sentence of condemnation, for robbing bo●h th●ir Master and their fellow-servants, whom they have defrauded of their Master's allowance.   

CHAP. VIII.  
NOw if th●s be true doctrine, if to give a considerable part of what God hath entrusted us withal to the Poor, be a debt, it would be well considered, How many rob the Poor of that which is their due. As o the reckoning! that many rich men have to give at the great day of accounts for this sin, which (not for want of Ignorance) they deemed, or rather dreamt to be no sin.  
Nor are they guilty of theft alone, but also of murder: for not to relieve them according to our abilities; and according to their necessities is to starve them: because we deprive them of the means where by their lives might have been preserved, according to that, Ecclesiasticus 34. The bread of the needy is their life, be that defraudeth him thereof, is a man of blood, Verse 21. For whereas in the sixth Commandment, God forbiddeth murder: he forbiddeth also the neglect of the means, whereby the life of our neighbour might be preserved and sustained. In which regard, Ambrose doubteth not to say; Si non pavisti, occidisti. Thou hast killed the Poor, if thou hast not f●d them. And again, This is to kill a man, when we deny unto him, the means of preserv●ng his life. For he is alike the cause of the falling of a staff, who pilleth away his hand which held it up, and he who ●●keth and casteth it down & he alike is the cause why the fire goeth out, that withdraweth the 〈◊〉 which should nourish it: as well as he that casteth water upon it. The Lamp is put out, as well by not putting oil into it; as by blowing it out: and a●●n is as w●ll guilty of his brother's death, if he feed him not in his necessity, as if he should kill him by violence. He that can save his neighbour from drowning and will not: is a wilful murderer. Many of these have not bread enough to heal their hunger; take heed thou be not guilty of their famishing. Yea, look upon their necessities, as thou wouldst have God look upon thine.  
Here ends the first PART, the other seven follow. Imprimatur, Thomas Gataker.    

If any shall ask, why this Treatise is cast into so many several Divisions, and sold single? I answer, even for her sake that sells them, and others that buy them; it faring with Books offered, as with Briefs: for let the charge be great or small; men's bounty shall be still the same, and many peny-Books, will sell for one of two pence or three pence price.  
These Books are to be had at James Crumps, in Little Bartholo mews Well-Yard. And at the blue Pales, over against the High Constables short of Shoreditch Church.   

THE POORS ADVOCATE. The second Part.  
By R. Young, Florilegus.  
Imprimatur, Thomas Gataker.  

CHAP. IX.  
ANd so much touching the necessity of this duty: I come now to the second Part, or member: viz, the persons of whom it is required. For I take it for granted, that what hath been said will be sufficient, to persuade some to give; as being so necessary a duty: and therefore it is meet, I should next prescribe a few Rules touching it.  
Viz.  

Who, what, what time, and where:  
How, why, what helps there are.   
In which particulars, they may be pleased to imitate Zaccheus in his living Legacy: which was  

1 Free, I give.  
2 Present, I do give.  
3 That which is worth giving, goods.  
4 Just, my goods.  
5 Large, half my goods.  
6 Well, to the Poor.   
How be it for the more full discharge, of what I promised in the beginning: I will follow the order therein laid down in thirteen particulars, whereof one is already dispatched; namely, the necessity of 〈◊〉 duty. Secondly, the next is, The persons to whom the duty of giving appertaineth: and they are all of any estate and degree whatsoever: when they meet with poorer than themselves; at some times, and in some cases.  
But principally, this duty belongeth unto Rich men: Charge them (saith the Apostle) that are rich in this world: that they do good, that they be rich in good works, ready to distribute, willing to communicate, 1 Tim. 6.17, 18. The more God hath bestowed upon thee, the greater is thy debt of thankfulness; and the greater thy due of obedience. Rich men must not only give a portion of their wealth to good uses; but also in some fit proportion to their means. For the Apostle would have Rich men charged, to be rich in good works: even as God hath given them all things richly to enjoy, 1 Tim. 6.17, 18. None are so bound to be rich in good works, as those that are rich in the goods of this world. For God hath given them all sufficiency, in all things: that they may abound to every good work. The thicker and greater the clouds be, the more rain descends from them; and unto whomsoever much is given, of him shall be much required. Who were ●i●ter to entertain strangers? then Abraham and Lot; whose substance was so great, that they could not dwell together. And which of the Bethlehemites should have been kind and bountiful to poor Ruth? if not Boaz; a mighty man of wealth. Job in his great estate, had been unexcusable: had he suffered the stranger to lodge in the street, and not opened his doors to the traveller. And it had been no small shame for the great woman of Shunem, and for her husband: if they had not showed themselves hospital to Elisha, as oft as he passed by. And if Gaius was such a one as they say; a most wealthy Citizen of Corinth: he had good reason to be the host of Paul, and of the whole Church: that is, to entertain usually in his house, all Christians resorting to that City.  
And hence it is, that the Apostle would have the Corinthians out of their abundance; to supply the wants of the faithful that were in poverty, 2 Cor. 8.14. And that Saint John saith, Whoso hath this world's goods, and seethe his brother hath need, and shutteth up the bowels of compassion from him; how dwelleth the love of God in him? 1 John 3.17.   

CHAP. X.  
BUt forasmuch as men are rich or poor, not alone simply, but in relation unto others: a man is to be esteemed rich, not only when he aboundeth with worldly wealth, but also when he is compared with one who is much poorer; and accordingly is to communicate of that which he hath, to the relief of those who are in greater necessity. As for example, he who is of a mean and poor estate: must give alms when he meeteth with those that are in greater need, and even those that are in great need, must communicate such as they have unto them, who are in extreme necessity, and in danger presently to perish; unless they have some help from others. Thus he that hath but a mere competency, to supply the necessity of nature and estate: is to give something out of it, to relieve those who want necessaries belonging to nature: and those who have only sufficient for nature; are bound to give unto them, who are in great and present extremity: unless the like necessity be imminent to them-themselves. For the rule of justice and charity requiring; that we should love our Neighbours as ourselves, and do unto them as we would have them do unto us: Doth in the equity thereof require, that we prefer the life of our brethren, before our estate; and that we should endure small wants, to preserve them from suffering those which are great and dangerous. So that not only they who abound in riches, but even those also who are of mean estate, are bound to perform this Christian duty: as appears by the Prophet Elias: who required it of the poor Widow of Sarepta: and by the Apostle Saint Paul, who among the good works and qualities necessary to a widow, that would be maintained out of the Church-treasury; requires this in express terms. If she have lodged strangers. And albeit he did know and acknowledge, that the Hebrews had been spoiled of their goods: yet nevertheless he sent them this exhortation; Be not forgetful to entertain strangers, thereby showing that poverty did not dispense with them, or free them from the performance of this duty: but that they were still as before obliged, to practise the same according to their present ability. The deep poverty of the Macedonians kept them not from sending to their power, yea, and beyond their power; a liberal and rich contribution to the poor Saints at Jerusalem. And the Baptist requireth, that those who have two coats part with one, and that they who have meat do likewise. That is, if he meet with those that are in extreme necessity; these things being not necessary, to the preserving of his own life and estate: he does not say, he who hath but one coat, must leave himself naked, and give it to him that had none before: but he that hath two, not only, be that hath five or six, or half a score, or one out of a whole Wardrobe: but one out of two. He that hath one more than his own need requireth. And our Saviour commandeth us, to give alms of such things as we have: be they more or less, better or worse, Luke 11.41. And if we have nothing to spare out of superfluity: we must sell that we have, and give alms in cases of great necessity: and if we have nothing to sell, we must work with our own hards, that we may have to give unto him that needeth, Ephes. 4.28.  
An example hereof we have in the poor widow, which was so much commended by our Saviour Christ, for casting into the treasury her two mites, which was all her substance, Mark 12.43. Here (as Angustine speaks) was a very little money, but a great deal of charity. Likewise in the Apostles, who wanting silver and gold, gave such as they had to the poor Cripple; restoring him by miracle to the use of his limbs, that so by his labour, he might get his own living, Acts 3.6. And in our Saviour Christ himself, who though he were so poor, that he lived upon what others out of their love and duty ministered unto him, as appeareth, Luke 8.3. yet he himself gave alms to those, who were in greater want; as we may gather, john 12.6, 8. To which purpose, Ambrose saith, That the commandment of mercy is common unto all Offices and degrees, neither is the Publican, or Soldier, the Husbandman, or Citizen, the Rich or Poor excepted: but all are to be admonished, that they be ready to give unto him that needeth.   

CHAP. XI.  
ANd therefore let none excuse their neglect of this religious duty; because their means is small: but rather let this move them the more carefully to exercise it: as being in respect of them, an act not only of charity, but also of Christian policy: seeing this is the means whereby being poor, they may become richer. For there is that scattereth, and is the more increased: and there is that spareth more than is meet; and cometh to poverty, Proverbs 11.24. And our Saviour promiseth, that if we give, it shall be given to us again; good measure, pressed down, and shaken together, and running over, Luke 6.38. Whence it is compared to sowing of seed, 2 Cor. 9.6. and to trading. Luke 19.13. Now no man will in seedtime excuse himself for not sowing his seed; because he hath but a small quantity to spare, above that which he is to spend for his sustenance that year: but this maketh him the rather to cast it in to the ground; that being multiplied, he may have also enough the year following. There is none refuse to trade, because their stock is small: but so much the more diligently they do it; that it may be increased. And therefore seeing alms giving, is our Christian sowing and trading: let not our small means make us neglect it: but to practise it with more cheerfulness. And so much the rather, because we shall not only reap an earthly crop; but have also an heavenly harvest, which will never fail us, of which in the reasons.  
Neither let any man say, that this only belongeth unto those who have much to give: for that their alms are so small by reason of the meanness of their estate, that they have no hope it will be respected: for the Lord saith not, Give much, but he commandeth to open the hand wide: whether it be great or little, and he measureth the deed by the will, and the outward act by the habit, and internal virtue: he looketh not so much, Quid datur, as ex quo: not to the greatness of the gift, but to the quantity of the store, out of which it is given, and the largeness of the heart: which out of a little can spare somewhat. And therefore the affection of the giver, maketh the alms precious and estimable, or vile and contemptible in God's sight in which respect no man's gift, as one saith, is accounted small; who giveth it out of a great and liberal mind: seeing our piety is not to be measured by our outward wealth, but by the inward riches which lieth hid in the heart. It is true indeed, that rich men give greater gifts, and mean men less, in respect of the matter or thing given: but there is no difference in the fruit of the work; where there is no want in the affection of the workers. For as Ambrose saith, It is the heart and mind of the giver, which maketh the gift rich or poor, and that sets the price upon all these spiritual wares. An example whereof we have in the poor widow, who casting into the treasury two mites: was adjudged by our Saviour to have given the greatest gift, because she had the largest, and most liberal heart; which made her to give (not like others, out of their superfluity; but) even out of her penury all she had: as also because the rich giving out of their superfluity; rely upon their own abundance, as sufficient to bear them out in their bounty: whereas they who being poor, and yet give out of their penury; do in their almsdeeds (by a lively faith and affiance) depend wholly upon God's providence and promises.  
So that (as the Apostle speaks) if there be first a willing mind: liberallty is accepted according to that a man hath, & not according to that he hath not, 2 Cor. 8.12. As what was Rebekaes' hospitality, so much extolled by chrysostom? but water cheerfully afforded to Abraham's servant, for him and for his Camels: And what doth Christ require of them, that can give no more to his poor strangers? but a cup of cold water only: protesting withal, that if they give but so much, they shall in no wise lose their reward, Matth. 10.42. If but water, but a cup of water; but a cup of cold water be not slighted: as a cold entertainment of a stranger; but be thought enough to make a poor man bountiful, even by the best prizer of all things and actions: who can exempt himself from this duty, under pretence of disability. Is not water a cheap provision? a cup of water, a small quantity? and a cup of cold water soon made ready? Let no man therefore (saith Saint Hierom here, and Saint Augustine elsewhere) plead poverty in this case:  
Now what greater encouragement can there be, unto them that have little, to give somewhat of their small store, to those that stand in need? seeing their work is as much esteemed, and shall be as richly rewarded; as those who give much out of their greater store. (Yea, God will be sure to increase that little we have: if we are willing to give of that little:) If a poor man had a gracious promise, from his Prince; that if he would lay out a few pence, at his appointment; he should have a reward equal with his greatest Nobles; who have in the same respect disbursed sums of great value: how readily would he part with his small pittance? for the assuring of such rich hopes. Or if a Merchant out of his love and bounty; should offer a precious jewel to sale, setting his price not according to the inestimable value of the thing sold; but according to the proportion of their ability who come to buy it, so that they who will give somewhat out of a little, shall assoon have it; as those that will give much out of their rich estates: how would poor men crowd to come to such a bargain? and with their speed prevent the wealthy, in running to such a market: but here is the like case! yea, so much better as heavenly jewels and rewards exceed those which are earthly; and things permanent and everlasting, excel in worth, those which are mutable, and but of momentany continuance.  
Which being so, let none exempt themselves from giving, that have wherewithal: and in case they have no better, let them afford courteous affability, and loving language, together with their prayers to God: which proceeding from the heart; is (as Augustine affirms) enough to make a poor man hospital in the sight of God; and to procure for it a blessed reward. Yea, let such above all others, practise here the French Proverb at the least: Have honey in thy mouth, thou that hast not money in thy purse. But especially, let Rich men (for this duty or work especially belongeth to the wealthier sort) like full Cisterns, let go the cock of their bounty, to the relieving of the thirsty: for it is charged upon them in special, saying to the rich, Give in charge that they be rich in good works, 1 Tim. 6.17. And so much touching the persons that are to give: only I should add a caution or two.  
For we are not to understand hereby, that all may give alms that will: but they only who are qualified, and fitted for it, unto which is required, that those who give have right unto the things, thus bestowed: so as they may give their own, and not that which belongeth unto others: as also that they be left (by the positive laws of men, grounded upon Christian equity) to their liberty, that they may dispose of that which is their own; having age, judgement and discretion to perform this duty in some good manner. But for satisfaction herein, I refer the Reader to Master Downames Plea of the Poor, Chap. 11, & 12. because I would not exceed. Yet let me give this hint, as the Husband shall do well (if he be not a Nabal) to acquaint his Wife with what he gives: so the Wife shall do well (if she have a Nabal) to persuade her Husband; in this as in all other Christian duties; to draw together: that so joining in the work, they may not be separated in the reward. And then in case she cannot prevail with him; to take heed of defaming him: a good wife will not lay the foundation of her own credit, in the ruins of her Husband's Honour.   

CHAP. XII.  
THirdly, from the parties of whom, we come to show the persons to whom this duty must be performed. And herein we must make a discreet election of objects for our bounty: that what we do give may be we●l bestowed. To which end, let your liberality have no object but the Poor and Needy: otherwise your minds are not rich, Isai. 58.6, 7. Deut. 15.11. 1 John 3.17. Ephes. 4.28. 2 Cor. 8.14. Luke 3.11. And amongst these, (if our bounty cannot extend to all) we must choose out those who are in greatest necessity; and especially such as are most honest, and religious. For negligence and carelessness, whereby men give they care not to whom: shows that it is prodigality, and contempt of their money rather than their charity towards the Poor, or their love unto God that moves them thereunto, nor is this their giving more unprofitable, than it is foolish. For what wise Husbandman, is so free in sowing his seed, that he casteth it indifferently into all grounds fallow and manured: yea, upon the highway, and hard Rooks, where it is sure to be lost and come to nought.  
It is our Saviour's injunction, When thou makest a Dinner or a Supper; call not the rich, but the poor to thy table: that is the poor rather than the rich. But we are so far from observing this rule, that contrarily we feast the rich, without any regard of the poor. Yea, it is a shame to see, how most men (yea, almost every man) turn the alms t●ey should give to the poor, in to feasts for the rich: Never more at the table, but never less at the door; never more sumptuous in clothing ourselves, never less care for others. Rich men do good turns to themselves, as they play at Tennis; tossing the ball to him that will toss it to them again; seldom to the poor: for they are not able to bandy it back. Pride cuts, and Riot shuffles, but betwixt them both, they deal the poor but a bad game. Only the rich in faith, like full ears of Corn; humble themselves to the poor earth in charity. Riches gather many friends, but the poor is separated from his neighbour, Proverbs 19.4.  
In all our great feasts, the guests which Christ spoke for, are left out: He that is ready to fall, is as a Lamp despised in the opinion of the rich, Job. 12.5. But what saith Hierom? It is a kind of sacrilege, to give the goods of the poor, to such as be rich enough: let the hungry bowels commend thy charity, not the paunches of those that are almost bursten with abundance. For as Pythagoras saith,  
Alms distributed unto the indigent,  
Is like a medicine given to the impotent.  
But to the unneedy man to make his dole:  
Is like the ministering of plasters to the whole.  
Wherefore, When thou makest a Dinner or a Supper, call not thy friends, nor thy brethren, neither thy kinsfolk, nor thy rich neighbours, lest they also bid thee again, and recompense be made thee: Neither entertain merry companions, parasites, jesters, or tellers of news; as is usual at great men's tables: for this is no charity or hospitality, though it be commonly graced with that title; but it is good fellowship, or some such like thing as learned Expositors aver. It was the saying of an ancient Philosopher, that the riches of many great Housekeepers are like Figs, growing on the brim of a deep downfall: for as Crows, and not men far the better for these, so base fellows, and not worthy men have the benefit of those. And a late Divine writes, that entertaining of Nimrods', Esau's, Ishmaels', and those devouring Dromedaries, their followers: is but a mock-poor, or rather the poison of hospitality. We read that Abraham and Lot received Angels in the likeness of men; a great honour of hospitality: but these rather receive Devils in the likeness of men. Nor do they seldom prove to their entertainers, like the sword which cuts the scabbard that preserves it; or the Ivy which eats up the tree, and undermines the wall that supports it.   

CHAP. XIII.  
IT was hospitality when Abigail relieved David and his followers, with two hundred loaves, two bottles of Wine, and five Sheep ready dressed; with other the like. When Shobi Machir, & Barzillai brought beds and basins, & earthen v●ssels, and divers kinds of victuals for him; and for the people that were with him, hungry and weary, and thirsty in the Wilderness. When Job did not eat his morsels alone, but made the fatherless eat thereof, and warmed the poor with the fleece of his sheep. When the israelites in their feasts and good days, sent gifts to the poor, and portions to them for whom nothing was prepared. When Martha, and others received our Saviour into their houses; and gave him kind entertainment. Finally, it was hospitality which God required of them that would keep a true religious fast, Isai. 58. To deal their bread to the hungry, to cover him whom they saw naked, and not to hid themselves from their own flesh: and unto which Christ exhorted his Host, Luke 14.12, 13, 14. When thou makest a feast, call the poor, the maimed, the lame, and the blind: and thou shalt be recompensed at the resurrection of the just. So that if we would be blessed in our bounty, the poor must be the object of it; For they, (and not those before spoken of) are the ground, in which the seed of beneficence must be sown, if ever we mean to reap an harvest of happiness. They are the bankers, to whom we must deliver God's talents; if we would have them increase in our Master's estimate; and so receive the gracious reward of our faithful service. Finally, these are Gods Factors, unto whom if we deliver our goods; the Lord himself will acknowledge the debt, and will surely pay us with great advantage.  
Whereas they, the streams of whose bounty do run another way; may well impair by their expenses their present means; but they cannot thereby increase their future hopes: they may perhaps among men, have the praise of their munificence and liberality; but they shall not by God, be approved for their cost: nor when they give up their account, be blessed in their bounty.  
Or in case thou dost keep some days of feasting and joy, for thy friends and rich neighbours, as the Jews did, Esther 9 As God gives us leave and liberty, according to the places and times where●n we live; and according to our estate and calling, to make such feasts of civility and gratitude, of peace and reconciliation, of friendship and acquaintance; as Abraham made, the same day that Isaac was weaned: As Isaac made to Abimdech and his followers; A● Laban made at the Marriage of his Daughter; As Samson made at his Wedding; As the sons of Job made one to another, and their sisters. And as Saint Ambrose now and then, to the Governors and Consuls of Milan. But always with this proviso, that we be not disabled by them, from being bountiful to the poor and needy; be sure to observe two things. First, exceed not like Nabal, who being but a private man, made a feast like a King. But rather imitate Socrates, who when he had bid many Rich men to Dinner (his wife Xantippe being ashamed of the small and mean preparation that he had made) said; Be content wife, for if our guests be sober and virtuous men, they will not dislike this cheer: and again, if they be riotous and intemperate, we are sure they shall not surfeit.  
Secondly, in case thou makest a feast, as the said Jews did; be sure thou forget not to do as they did, let the poor have part with thee, Esther 9.22. whom if we remember effectually, and to some purpose at such times: then all these Feasts shall be clean unto us: as Saint Augustine discourseth in his second Sermon, de Tempore. It was a good Law the Romans had, That no man should presume to make a public Feast: except before, he had provided for all the poor in his Quarters, as Patritius reports.   

CHAP. XIV.  
BUt of Poor there are two sorts; Gods poor, and the Devils: impotent poor, and impudent poor: The poor upon whom we should exercise our beneficence, is the honest labourer, and the poor householder; who either through the greatness of their charge, or badness of their trade; crosses, losses, sickness, suretyship, or other casualties; being brought behind hand, are not able in the sweat of their face to earn their bread: or the blind and maimed, the aged and decrepit, the weak widows, or young orphans: which are either past their labour, or not come unto it: these are principal objects of bounty, and he that is godly and discreet; will rather give to those that work and beg not, then to those that beg and work not: For according to the Apostles rule, They that will not labour must not ●at: but rather the law is duly and with severity to be executed; which though it may seem sharp, yet it is full of mercy to the honest poor, who might be more liberally relieved, if these idle devourers did not eat up their portion, and would above all be merciful to those miscreants; if by wholesome severity, they might be reclaimed from their wickedness; seeing hereby they should be pulled out o● the jaws of the Devil, and preserved from falling into fearful condemnation. To which purpose Augustine saith, It is better to love with severity, then to deceive under show of lenity: and to withhold bread fro● the hungry, if being sure of his victuals he neglect justice; then by giving unto him, to make him rest securely in his unrighteousness. The sluggard that will not labo●ur in Summmer; Solomon saith, shall begin Winter, and have nothing. Nor is every lewd lazel of the canting Commonwealth, a fit altar whereon we may offer the sacrifice of our alms-deeds: but such as are so through necessity, and not of choice. For there are many sturdy beggars, and vagrant Rogues; the blemish of our Government, and a burden to the Commonwealth: which kind of poor, are not to be maintained in their wicked courses: For to feed them is to fat vermin, to feed Mice and Rats, and Polecats; yea, it is to feed vice itself, to whom they make themselves servants, and therefore most wisely and equally do our Laws punish with a mulct; those that do relieve such Vagrants: for these are not the poor, but the wo●st robbers of the poor; we may rank them with Usurers, Inclosers, Engrossers, and oppressing Landlords: For this is the reason why the poor indeed do want it; because these connterfeits do snatch it. Men that labour hard, often lack bread for their families: while these that refuse all work, are full.  
As work they will not, he that before he gives them relief sets them to labour; shall never after find them at his door: Such beggars are thiefs and robbers; because they steal their labour from the Church and Commonwealth, which is as profitable as land or treasure; and take the meat out of their mouths which are the true poor. Among these beggars, I martial the riotous spend-all, as well as the lazy get-nothing.  
Affected poverty is odious, that which is of Gods making justly, challengeth our relief, a poverty of our own making deserves no pity. He that susteins the lewd, maintains and feeds not his body but his lust. Now considering God's Law, that every man should eat his own bread, and that he who will not labour, should not eat; and that our indulgence is the nurse of their idleness; (who though they be idle Drones that feed upon the common spoil; get more by lying still in a corner, than an honest poor man doth by his labour) we make their sin our own by maintaining them. And they that look for a reward of their charity towards them: shall be answered with, Who required this at your hands?  
Besides, they come to pilfer, not to beg; and only then beg, when they cannot pilfer. Again, these are Rogues bred, the greatest part whereof are an uncircumcised generation; unbaptised, out of the Church, and so consequently without God in the world: they have nothing in propriety, but their licentious life and lawless condition: they have no known father or mother, wife or children; but a promiscuous generation, who are all a kin; and yet know no kindred; nor house, nor home: no law but their sensual lusts, or some wicked orders of their own making, fit to maintain them in their inordinate courses. Men without Religion, Order, Ordinances, Faith, Hope, etc. Or if baptised, scarce any of them ever come to know what Christianity means: the Church & they are everlasting strangers; only they wait without when the Sermon is done. Yea, they be generally given to horrible uncleanness, they have not particular wives, neither do they range themselves into Families: but consort together as beasts. Or if they do marry, it is without a Minister or Magistrate: and so divorce themselves without a Canonist, they need no Ecclesiastical censures, they excommunicate themselves from all Assemblies, etc. I speak not to harden your hearts, but to rectify your hands.   

CHAP. XV.  
TRue, we must see none perish for want either of food, or raiment. Job 31.19. Saint Peter, would have the believing Jews, to honour all men: and Saint Paul commands the Galathians, to do good unto all men: and commends the Corinthians, for their liberal distribution not only to the Saints, but also to all men: and prayeth for the Th●ssal●nians, that the Lord would make them to increase and abound in love, one towards another, and towards all men. And therefore as God causeth his Sun to shine, and his rain to fall; even upon Rebels and Rep●obat●s: so we must do good unto all men, even those that are unworthy, if in extreme necessity. And we shall sin no less in not giving, than they shall do in their unworthy receiving: for as they commit a kind of sacrilege, in diverting our bounty from those who are truly poor unto themselves: so we, if we keep in our hands the goods of the poor unbestowed, under the colour of these pretences; our keeping of them, is no less sacrilegious, than their receiving them.  
A good Christian like a good stomach, will deal something to the weakest & remotest members: that they may the better do their office. And indeed, why are we set at the upper end of the table? but that having well cut to ourselves, we should set down some to them that sit below; that they also may eat and be satisfied, and praise the Master of the Feast.  
Yea, admit they be Foreigners, or indeed Heathens; for even every man is thy neighbour, though a wicked man or an Heathen, that needs thee. And in reason, if Aliens and Infidels were to be harboured by the Jews, under the Law; how much more ought they to be received and entertained by us Christians, under the Gospel?  
Objection, Yea, but they are ill-conditioned and unthankful.  
I answer, does not the fault rather lie in thee? perhaps thou thinkest it such a mighty business, when thou givest them a little money or meat: that ever after they must be thy slaves, and think they can never crouch, nor be thankful enough, or if otherwise, all are not so: therefore give to them that be thankful and well-conditioned; and lay not the blame upon those, who are innocent, as Basil speaks, Ne transferant culpam in insontes. Secondly, One man's fault, must not dispense with▪ another man's duty: thou art unthankful to God, yet he gives; so must thou. Yea, they are therefore called alms, because we also give them to those that are unworthy. And again, only the want and penury of the poor man, maketh him fit to receive an alms, etc. Neither do we give to the manners, but to the man: nor do we take compassion on him for his virtue, but for his misery. Sixthly, let us know, that if God should take the same course with 〈◊〉; as we do with the poor, and examine our merits and deserts, before h● would bestow his gifts upon us: we should never have our requests granted, but hopelessly perish in our wants and miseries. Lastly, consider, that though the poor be unworthy to whom thou givest: yet God is worthy for whose sake thou givest. And if thou givest in obedience to his commandment; though it be cast away in respect of the party who receiveth thy alms: yet not unto thee who bestowest them; and though in respect of their unthankkfulness and wickedness, thou mayst justly complain with the Prophet in another case: that all that thou hast done for them, is in vain: yet thou mayest also conclude with him, that thy judgement is with the Lord, and thy work with thy God; who will in no case suffer it to go unrewarded.  
Yea, but they are such as have wronged me.  
Answer. Christian beneficence requireth, that we should give not only to those that are ungrateful & do us no good; but also to such as are enemies & do us hurt: and so full of mercy and Christian Charity ought we to be; that our good deeds (as occasion serveth) must not only extend unto our poor neighours and strangers; but even unto our enemies, according to that, Rom. 12.20. If thy enemy hunger feed him, if he thirst give him drink: An example whereof we have in the good Prophet Elisha; who would not suffer the Aramites to be smit with the sword; but contrariwise caused them to be relieved in their necessity: whereby he so won their love, that they came no more to invade the land of Israel. Yea, give to such to choose, for so shalt thou show more charity; and have a greater reward: for we are commanded to feed a hungry enemy, and have a blessing promised for it in special, and this is to imitate God, who loved us when we were his enemies.   

CHAP. XVI.  
HOwbeit if we will walk by rule, though we do good unto all; yet must we not unto all alike: for to the distressed Saints, and members of Christ; such as show forth holiness, Orthodox and sound Christians; we must double our liberality as Elkana gave Hannah a double portion; For if we are even for nature's sake, to secure a sinner: then much rather are we to relieve a Saint; because besides his humane nature, he hath also a certain divine nature in him. He is not only a creature, but a new creature: not only a son of Adam, but a child of God; and a fellow-member with us of Christ's mystical body. Therefore we ought herein to imitate God, who though he be good to all, Psal. 145.9, 14, to 17. yet not to all alike, 1 Tim. 4. who is the Saviour of all men, specially of those that believe, Verse 10.  
Again, what more seemly than where God gives his Spirit, and best gifts? there to multiply our chief collations, whence those several expressions of the Apostle, distributing to the necessities of the Saints, Rom. 12.13: Do good unto all, but especially to the household of faith, Gal. 6.10. And of our Saviour Christ, In that you have done it to any one of these; ye have done, it to me, Matth. 25.40.  
Therefore, as Joseph gave better entertainment to Benjamin, then to the ●est of his guests; because he was his brother; not by the father's side only; as they were: but also by the mothers: so we should make more of those, which are children with us, not only of the same God by creation, but also of the same Church by belief and profession: And as there is another manner of use of things holy, and of things common; of the Lords day, and of the other days of the week: so a difference is to be made between true Protestants, and other common Christians.  
Again, as liberality must be showed generally to all; specially to the faithful: so more specially to those that suffer for their profession of the Gospel, and true Religion. Whence Asa and Hezekiah Kings of Judah, received willingly those strangers that came to them out of Israel; when their Kings would have constrained them to commit Idolatry. But most chief and above all; to Ministers and Divinity Readers, persecuted or banished for teaching and defending the faith of Christ. As who deserved more to be fed by Ob●diah? then those hundred persecuted Prophets of the ●●rd; 1 Kings 18.13. How could the widow of Sarepta, have better bestowed her slender provision? then in sustaining poor, hungry, and half starved Elias. And why? it is for God's sake, that they are killed all the day long, and counted as sheep for the slaughter, Rom, 8.36. But withal, heed would be taken, that instead of true Prophets and Orthodox Ministers; we entertain not seducing Heretics, and false teachers: who like the Scribes and Pharisees do plant error and superstition; and supplant true Religion▪ Concerning whom we have this negative precept of Saint John; If there come any unto you, that b●ing not this doctrine: receive him not into your house, neither bid him God speed; 2 John 10.  
Nor can we be too circumspect in this case, for they are mo●e pernicious to the soul; then traitors are to the State: They be like Horsleeches which suck blood greedily; not to ease, or cleanse the patiented, but to satisfy their own bloody thirst, under a colour of feeding▪ and curing men's souls; they impoise and kill them; in stead of converting they pervert their hearers; dealing with them as an ill Physician wi● his Patient: that purges away the good humours, leaving, the bad behind or as Vermin do by Poultry, that suck out the best blood from them: and leave only the refuse; their notions being worse, than so many infection's bits: for as those cause all the wholesome food a man hath eaten, to be vomited up again; so itself is cast up withal: whereas their false doctrines drive out the truth; as one nail drives out another and stirks fast in the room. Falsehood after truth is like Aloes strewed upon honey: a little whereof taketh away all the former sweetness. Yea, such a seducer shall be able in one week to undo, and make void, whatsoever a faithful Minister hath built up, and established in the hearts of his hearers, with great pains in many years: whereas what they plant is like to last; for they so rankle and fester the affections of their hearers; that they leave no probability of their being reduced. A seducers teaching, is like Circe's potions; too strong for all antidotes; and the condition of their Proselytes, like the King's Evil, that none but God himself can cure. And one main reason is, they are no sooner fall'n in with these false teachers; but the Toad of prejudice against their true Pastor is engendered in their brains: Yea, now they have such base thoughts of all Orthodox Ministers, that they turn the deaf ear to whatever they shall speak. It is a chief principle in the art of seducing, to wind themselves into favour; by working the more worthy into disgrace: and having so done, the next is ●o interdict them hearing in all public Assemblies; and reading Books that are not made by them. A cunning tric● to keep ignorant souls from starting; which they have learned from the Pope; who will not allow the Laity to read the Bible, or hear the word preach●: And the Turk who denies to his subjects both all kinds of learning and dispute about religion. And this is the cause why scarce one of a thousand, that once falls into the clutches of a false teacher; ever returns again. But of this by the way only.  
In the next place, there is respect to be had, to what a man hath been: as it a godly man be fallen into decay, that hath been in great prosperity; in case he keeps his wont integrity: to him we should be the more bount full and respective; which is but to do as we would be done by: for we are both more sensible of our present misery, by remembering our former happiness: and also more tender and delicate, & so less able to bear it. The memory of former happiness, makes the present misery more deplorable; which like dead beer, is never more distasteful then after a banquet of sweetmeats. For Bajazet, to change his Seraglio for a Cage: For Va●erian to become a footstool to his proud foe: 〈◊〉 calainities able to sink a soul deep in sorrow!  
I might further show in sundry particulars, in what order we ought to proceed, in doing these wor●s of mercy, in cases of extreme necessity: and how we ought to prefer our ●●ives (next unto our s●lves) before all whatsoever, our parents before our children, and these with the rest of our family, before all others; our spiritual kindred and benefactors, before them who are only of our kindred in the flesh; our kindred before common friends and neighbours; and these before strangers, and strangers also before enemies. So that if our liberality cannot through the straitness of our estates, extend to all sort●: then must we stretch it as far as we can, according to this order. Which is to be understood if they be in other things alike; that is, in want and poverty, and like in piety and honesty: for otherwise we must relieve those who are our enemies, being in extreme necessity; even before our own children, being but in ordinary want: and those who are religious and virtuous, being further off; before those who being vicious and graceless, are nearer unto us. And so when we are linked unto any, in many bonds and relations: we are to prefer them before any of those, to whom we are bound in some one particular, if they be not our parents, or under our own charge and government: as a godly kinsman before one who is as religious, but nothing a kin unto us: or a kin unto us, but not so virtuous and religious; a kinsman, neighbour and benefactor; before either a kinsman or neighbour, or a benefactor singly and alone.  
And how in such also as we are conally obliged unto: We may without partiality put a difference, As it is said: John ●1. 20. The Disciple whom Jesus loved; the Word by whom all things were made, loves all he made, yet men, more than unreasonable creatures; and his Saints more than other men, and his chosen Apostles more than other Saints, and John more than other of his Apostles: and ●e may safely do in this case, as our Saviour did. But I pass it for fea● of surfeiting my Reader.  
Neither let any dream, that th●●●st of Saints whom Christ most dear loves; are so exempt from misery, that they may not want or be in necessity: nor mis-judge of them, in case they fall into great poverty; as Jobs friends did of him when they saw him so sorely afflicted. For the Apostle lays it down as a duty, that we should distribute unto the necessities of the Saints, Rom. 12.13. So that even Saints, may be in so great necessity; as to stand in need of relief. And our Saviour tells us, that the wicked at the last day; shall be indicted and arraigned, cast and condemned; for not relieving Christ in his members, Matth. 25.41, to the end, so that it doth there appear, that even those who are so dear to Christ, that their case he accounts his own; may nevertheless in this world be in a needy condition, viz hungry, thirsty, naked, sick, and in prison, Rom. 8.35. Famine and nakedness, are also in the catalogue of those many evils, which befall not only the worst of men, but the best that live: Heb 11 Howbeit by so much more are wicked men, in the greater want; by how much they are destitute of those things, that can least be spared: namely, grace and God's favour: this is the disconsolate condition, of thousands of poor people in the world.   

CHAP. XVII.  
ANd so I pass from the third general, viz. the persons to whom we must give; to the fourth which is what we are to give. Wherein two things are chief considerable: the first is, that what we give must be our own, and the second that it be worth the giving.  
First, let what thou givest be thine own goods, justly gotten; Zaccheus did not give until he had first restored. It is the chiefest charity, to do justice to every one: so resembling Marcus Curius, a noble Roman, a man of singular wisdom and honesty: who having vanquished the Samnites, Sabines, and King Pyrrhus; divided to every one of the people, forty acres of land, and as much to himself and no more.  
None more charitable than Job, yet if he had not been an upright and just man also, Job 1.8. his charity had never been esteemed of. For to rob some, and relieve others: is to offer unto God the hire of a whore, or the price of a dog, as the Scripture styles it: both which are abomination to the Lord; Deut. 13.18. according to that, Proverbs 15.8. The sacrifice of the wicked, is abomination unto the Lord. And God himself professeth, I the Lord love judgement, I hate robbery for a burnt-offering, Isa. 61.8. And as he hates it for a burnt-offering; so likewise for a work of mercy, Matth. 6.1. Yea, he that bringeth unto God, such an alms or offering of the goods of the poor, doth as one that killeth the son, before the eyes of his father, as it is Eccles. 34.20. Nor is it less abominable and odious, or otherwise esteemed of honest men. As when Henry the Third King of England; had sent a load of Frieze to the Friar Minors, to  them: They returned the same again, with this message; That he ought not to give alms of that, which had made so many poor, neither would they accept of that abominable gift! how much less than will the righteous God? Yea, this is so clear a case, that Selimus the Great Turk, could see it by the dim light of corrupt nature: For when upon his deathbed, he was moved by Pyrrhus that great Bashaw; to bestow that abundance of wealth, that he had wrongfully taken from the Persian Merchants; upon some notable hospital for relief of the poor: he commanded it rather to be restored to the right owners, which was forthwith done accordingly. It was a brave resolution in David: who when Araunah would needs have given him the threshing-floor, answered; Not so: but I will buy it of thee at a price, and will not offer burnt-offerings unto the Lord my God, of that which cost me nothing, 2 Sam. 14.24. And the same should be every Christians practice: For justice and mercy, must be matched together, according to that, Micah 6.8. Deal justly, and love mercy. And as mercy must lay out, that which is given to the poor: so justice must first bring it in.  
The next thing to be considered in this partition, or division; is the divers kinds of alms, the which are principally three: giving, forgiving, and free lending. But because I intent only to speak of the first of these, as most conducing to the project I intent; it shall suffice only to name them. And so I proceed to the quality of our alms: namely, That what we give be worth giving. In which respect it is required, that we give to the poor things wholesome, cleanly, convenient, and comfortable for the sustentation of their lives. For as many of Christs-poor members, are so neglected; that many a dog is better provided for then they are: So there are many that will give unto them such base and sluttish food; as they would scarce offer unto their dogs. But do these (think we) think them children of the same Father? Yea, members of the same body, whereof Chr●sti●s the head? and partakers in hope of the same precious promises with themselves? Or which is more, that in them they lend unto the Lord? who justly scorneth our base refuse; yea, we lend to Jesus Christ himself; and will we give unto him swill and swine's meat? who hath given himself unto us, and vouchsafeth to nourish our souls and bodies, with his most precious body and blood! O consider this! ye that so basely esteem of the poor: and let what you give be worth the giving: It is an honourable and generous custom, that the Jews have: who give to the poor th● b●st of what they have: because God is to have the best; and what is given to the poor for God's sake, is given to God. It is to be feared, that those Jews will one day, rise up in judgement against the most of Christians in this last, and worst Age.  
It is an uncharitable charity, when men will give nothing to the poor, but what they cannot make use of themselves. The mouldiness gives their bread, the Fly gives their meat, the Moth gives their garments: but will Christ accept of these for his poor members? No, he that accepteth, and highly rewardeth a cup of cold water, given for his Names sake; where is no better thing to bestow, Mark 10.42. will strictly call thee to an account, for spoiling of his good creatures.  
God hath given you much goods, to the end you may do much good: but you withhold them from the owners thereof, Proverbs 3.27. until they are unfit to give, and every way unwholesome to use. But with what measure ye meet, Christ will measure to you again, Matth. 7.2. You give his friends, brethren and children; the refuse of what you have: And he (when you shall stand in the greatest need of all) at the last day; will give you the refuse of what he hath: viz. Depart from me, ye cursed, into everlasting fire, Matth. 25.41. Mind and remember that. And so much of the fourth general.   

CHAP. XVIII.  
FIfthly, as touching the manner how, what we give must be with alacrity and cheerfulness; and not grudgingly: whence it hath the title of giving given unto it. As a gift is a free and liberal action, done willingly and cheerfully, and not grudgingly and repiningly: the which the Lord forbiddeth, and condemneth, Deut. 15.10. but requireth the contrary often. See 1 Pet. 4.9. Be ye harborors' one towards another, without grudging. And the like, 2 Cor. 9.7. Every man as he purposeth in his heart, so let him give: not grudgingly, or of necessity, for God loveth a cheerful giver. Whence that short and pithy exhortation, Be given to hospitality, Rom. 12.13. 1 Tim. 3.2. wherein the Apostle speaks, as Menelaus' in Homer: few words, but very fit; express emphatical and significant. For he saith not here, as elsewhere, Be not forgetful to entertain strangers: nor as Saint Peter, Use hospitality; but Be given to hospitality. Yea, he says, not exercising, but pursuing hospitality, as chrysostom noteth upon the place. For the word in the original, signifies eagerly to pursue and follow it.  
Christian's must be given to hospitality; like Job, Abraham, and Lot: For as the Apostle exhorts the Thessalonians to follow that which is good, and the Hebrews to follow peace with all men, and Timothy to follow after righteousness, and the Corinthians to follow after charity: So doth he exhort the Romans to follow after hospitality. Which virtue is also by St. Peter, commended to the believing Jews, and by St. John, commended to Gaius, and Demetrius; and the contrary vice blamed and reproved in Diotrephes, 3 John 5, 6, 8, 9, 10, 12.  
It is said, Rom. 12.8. He who showeth mercy, let him do it with cheerfulness. And this the Lord chief respecteth and rewardeth: for so it is said, Prov. 11.25. The liberal soul shall be made fat; not the hand, but the soul and heart. An example whereof we have in David, who was accepted for his readiness to build the Temple; though he never performed it in act, but only had a desire to build it, 2 Sam. 7. And in the particular case of giving alms: that if there be a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8.12. which cheerfulness was practised, by the faithful the of Church of Corinth: who were so forward in ministering to the poor Saints, that the Apostle professeth it needless to remember them of it, 2 Cor. 9.1.  
A bargain is valued by the worth of the thing bought; but a gift by the mind of the party giving: because of gifts, the mind is the best part. The gra●e of a benefit is voluntariness, the freeness of the mind, and the openness of the heart. Therefore Saint Paul commends the Corinthians, for that they were willing and forward, 2 Cor. 8.10. God's people are a willing people, Psal. 110.3. And it's a brave thing, to be like Araunah: who had but a subjects purse, yet a King's heart. Wherefore do not afford thy riches, and withhold thyself, which was cain's crime: for he offered to God sua, non se; (as one saith) his goods, not himself: and therefore God rejected his oblation, Non tua des, & te ipsum detineas: as Augustine speaks. God commands us to love mercy, not show it only: he likes not that our alms should come from us, as drops of blood from the heart.  
It is not enough for us to do good, and to be rich in good works: unless we be also ready to distribute, and willing to communicate: as it is 1 Tim. 6.18. Besides, his outward works of mercy, are from an inward habit: and therefore it is no more painful or grievous unto him to do them; than it is for the eye to see, or the ear to hear: Yea, rather they are the delight of his soul, and it is his meat and drink thus to do the will of his Father. Works of mercy, should not need to be drawn out of us through the importunity of suitors: but kindly, naturally, and readily flow from the heart, and inward fountain of bounty and benignity.  
Alms should flow from us, (as water out of a spring, as light from the Sun, a● honey from the comb) and not squeezed from us as juice out of an Orange, or verjuice from a Crab; so that we be glad of an opportuni-of doing good as the Cow of yielding her milk: even seeking earnestly after an object, that we be glad of an opportunity of showing mercy.  
And he that doth so, shall easily hear of some that labour hard, and yet cannot get clothes to put on, nor bread to eat: that have rags for their raiment, and scarce straw to lie upon: that drink water, and live on wort, leaves, or pulse, ye●, on grains like a hog, or scraps like a dog: yea, let us but go into some back lane, (as it is our duty, to visit the poor; that their misery may the more affect our hearts; for things seen more feelingly affect us. James 1.27. Matth. 25.36.43. and we shall thereby be better able to make good choice of objects: and the better know how to fit our alms to their necessities, and join spiritual alms with our corporal, which will triple the benefit, that it may make us more humble and thankful, and occasion us to burst forth into praising of God, who hath dealt far otherwise with us: to teach us temperance and frugality; that we may have the more to give, etc.)  
Or send our servant, and there he shall hear the children crying for hunger, and the parents out-crying them, because they have no food to give them: some lying in straw for want of beds, others drinking water instead of better drink; another sort near starved with hunger for want of bread: or escaping that, quaking and shivering with cold for lack of fire. Now relieve these, and those that are yet unborn shall bless you, and bless God for you; and indeed no want is so worthy of relief, as that which is loathest to come forth.  
Neither cease there, for as the fountain sending forth its streams; first filleth one empty hole as it runneth, and then goeth into another: and never ceaseth, till it hath filled all: so the fountain of the righteous man's bounty, never ceaseth to communicate the streams of his beneficence: but after he hath supplied the wants of one and many; he still seeketh after more. Yea, I have read that the Turks, are wont to send their servants abroad, purposely to hearken among their neighbours, which of them have most need of victuals, money, raiment: who shall condemn Christians!   

CHAP. XIX.  
AS what will many a rich Citizen say, (living in the heart of the City) we know none in such want, and think also that they speak reason: for if you observe it, the same shall be their plea hereafter, when they shall be arraigned at the bar of God's justice, for their abominable and detestable cruelty. They will even answer Christ himself; Lord, When saw we thee an hungry, or naked? Matth. 25.44. they know no such thing, they know not, that there are out-Parishes, so oppressed with poor; That the inhabitants are not able (were they willing) to maintain a tithe of them. They know not what a number of their brethren, there are kept at Tunis and Angi●r, under Turkish slavery; in such a lamentable and sad condition, as if they were already half in Hell: who ●●gh●●●●th ease be ransomed, would rich men hearken to the grievous moans o● their wives, or parents, that would daily come to solicit them in their be●a●f, had the any hope to speed; they know none of this, & many the like that scold name: as breeding up poor folk's children, at least providing that they may be taught to read & placed forth, thousands whereof are brought up, and fitted for the gallowes only & for Hell: Nor will they inquire, nor come where they might have seen and informed themselves, Luke 9.23. They are willingly ignorant, but this will not be sufficient to keep them from being hid, Depart, ydoused, into everlasting fire, Mat. 25.41. The righteous considereth the cause of the poor, and will seek ou● for opportanities of doing good: but the wicked regard not to know i●, Prov. 29.7. For it, thou didst, at least if thou wert known to be a mercifulman; and not taken notice of for a Churlish Nabal: thou wouldst daily have such objects of charity propounded to thee, as might justly move thee to deprive thyself of necessaries for their relief; were not thy heart of stone, and thy bowels of brass.  
I profess it amazes me! that such men's consciences will permit them a minute's rest. Nor do I wonder at any thing more, then at the seeming comfort, and peace of conscience that some have: in that they abound in wealth, faring (like Dives) deliciously every day, having all things in excesser, while they see, and hear of so many that are in great extremity and want. As they cannot choose but hear sad stories, of the great extremity of some who beg not.  
Obsection. But here some (that they may the better excuse themselves) will say, If it be so, how comes it to pass, that professors of Religion, do not by their example teach us this lesson? for we see they are as covetons and miserable as others: for whereas some of them have thousands, I see but little good they do. And indeed this is an Objection that I cannot tell how to shape an answer to it; save only that there are many professors of religion, that are not possessors of it. They wear indeed Christ's livery, but are none of his; neither do they know God, nor the power of Religion. For if they were indeed converted, and had the Spirit of Christ: they could not but be merciful and liberal, witness Zaceheus, and they in the second and fourth of the Acts. So far forth as we are godly, we are imitators of the godly nature. But in nothing do we more resemble God, then when we are bountiful and beneficial to all that need our help. God delights in mercy more than in sacrifice, Hosea 6.6. And a merciful man is stricken to the heart with the miseries of others; and is compelled to help them if he can. The power of religion and godliness lieth in the practice of it, James 1.22. By this shall all men know ye are my Disciples, if ye love one another, John 13.35. Every one that loveth is born of God, 1 John 4.7. If we love, we will not suffer, nor can we endure they should want, whom we love.  
Again, God whose our riches are (for only our sins, can we challenge as our own) commands us to be pitiful and merciful, 1 Pet. 3.8. Luke 6.36. Micah 6.8. Christ was so, 2 Cor. 8.9. Isai. 25.4. Matth. 15.32. Mark 8.2, 7. And his precept to all believers is, Learn of me, Matth. 11.29.  
Believers did so, in all ages, Cornelius gave much alms to the poor, Acts 10.1, 2. Paul did so, Acts 24.17. Dorcas was full of good works and alms deeds which she did, Acts 9.36, 39 The good woman in the Proverbs stretched out her hands to the poor and needy, Prov. 31.20. Job was a father to the poor, Job 29.16. & 31.16, to 21. Zaccheus was a miserable, wretched, and covetous extortioner: but when he was converted, he became as liberal. Half my goods I give to the poor, Luke 19.7, 8, 9 The Primitive Christians sold their possessions, and goods; and parted them to all men as every one had need, Acts 2.44, 45. & 4.22, to 38. 2 Cor. 8.14, 15. The believing Corinthians were willing, even above their power, 2 Cor. 8.2, 3, 4. And the like of Abraham, and Lot, and Boaz, & many others mentioned in the word. And indeed all that are truly converted & godly. The righteous showeth mercy, and giveth, Mat. 5.7. Col. 3.12. Psal. 37.21. So that if a man be uncharitable and unmerciful; he cannot be of the number of the faithfin, however he may slatter himself. And indeed how are we like Christ and his people; if we have not the same mind, and spirit, and heart they had: if we walk not in their steps, and do not as they did? It was the very end why Christ gave himself for us; that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works, Titus 2.14. And therefore, If we have not given our bread to the hungry, and covered the naked with a garment; God will not own us, let our profession be what it will, Ezek. 18.16. And no marvel, for if we be uncharitable, we obey not but flatly deny the Gospel, 2 Cor. 9.13, 14. and shall be punished with everlasting destruction from the presence of the Lord, 2 Thess. 1.8, 9  
Thus I might proceed & make it also as plain: that he who hath no true charity, hath no true faith, no true wisdom, no well grounded hope, peace of conscience, or any other saving grace whatsoever. And that all such a man's religion is vain, impure, false, hypocritical; where mercy to the poor is wanting as a companion: nor hath he any right or title to any of those gracious promises, which are tendered by Christ in the Gospel, but I think it fit, to presume no further upon your patience. So having answered these two Objections, I proceed.   

CHAP. XX.  
IN the next place, look not always to be solicited by those that are in need, or by others in their behalf: The liberal man does daily seek out occasion, to put his charity in practice. A man given to hospitality, will not stay, till the needy obtrude themselves upon him, and crave entertainment, but he will seek, and invite them as Abraham did. Nay, he will in a manner compel them, to enter into his house, if out of modesty and bashfulness they do refuse it. As Let pressed upon his guests greatly, and the Shunamite constrained Elisha to eat bread in her house. Thus the faithful have done, not only when there were no Inns to receive and lodge strangers; but also after Inns and Taverns were erected, as appears by the example of Lydia, who besought and constrained Paul and his companions, to take lodging at her house, Acts 16.15. and of the two Disciples going to Emmaus; who taking Christ for a stranger, constrained him to tarry with them that night, Luke 24.29. It must then be the benefactors care, to prevent with his readiness their suits, who need his help; and like the ginger, he must divine at the wants of the poor before they lay them open, imitating the Sun which giveth light, heat and vital in fluence, without entreaty. He must be like the inhabitants of the land of Tema, who brought water to him that was thirsty, and prevented with their bread him that fled: yea, he must labour to be like our heavenly Father: Who as the Psalmist speaketh, not only giveth us our hearts desire, and withholdeth not the request of our lips; but also preventeth us with his blessings and goodness, and often giveth before we ask, Psal. 21.2, 3. Wherefore what thou wantest in thy hand, supply with thine bear't. For,  
Who kindly doth small gifts bestow,  
Outpoyses' great with churlish show.  
He gives well, that gives willingly; A Mite freely given makes a poor widow liberal, as we may see by our Saviour's estimation, or valuation, Luke 21.3, 4. God loves both a cheerful giver, and a cheerful thanksgiver, 2 Cor. 9.7. With God it is not how good? but how well? and with what will we do it? Man judgeth by the worth of the gift, God by the mind and ability of the giver. Yea, with ingenuous men, not the gifts worth; but the givers will is chief stood upon.  
Besides it is of singular use in the bestowing of benefits: for as it maketh the gift much more acceptable? Nam illud beneficiam jucundum vi●turúmque in animo scias, quod obviam venit. That benefit is most delightful, and will longest live in the mind of the receiver: which stayeth not till he comes to seek it; but cometh out to meet him in the midway. For it is a torment, and heavy burden to an ingenuous mind, to crave: the which so presseth the heart, that oftentimes it maketh the blood to come into the face: which, who so with his readiness preventeth, doubleth the gift. And if this be omitted, the benefit loseth some part of its grace: because it is purchased with pain; and cometh not freely and without some cost. Nam non tulit gratìs, qui cùm rogasset accepit. There is nothing dearer, then that which is bought with the price of many prayers, and the benefactor also loseth some part of his thanks: for a benefit pierceth the heart like a dart, diversely, in respect of the divers manner of casting it: slighty if it be cast faintly, and deeply when as it cometh forcibly, and with a good will.  
Besides, it brings fingular comfort to the party giving. It is said, Chron. 29. that the people rejoiced, when they offered willingly unto the Lord with a perfect heart: And David the King also rejoiced with great joy: Verse 9  
But if this hath been omitted, to prevent suits with our readiness▪ Yet at least the cheerfulness of the heart must show itself in willing entertaining the first motion: and if our benefit have not sought out him before he sued, yet at least let him find it when he sueth. Atque etiam dum rogat crogemus: and let us give whilst he asketh: Or if necessary occasion causeth any stay, yet let us not by any means seem to doubt, and deliberate whether we shall give or no. For, Proximus est neganti, qui dubitavit nullàmque meretur gratiam: He that doubteth, deserveth small thanks, because he is next neighbour to him that denieth. Nam qui tardè dedit, diu noluit: He that was slow in giving, was long unwilling.   

CHAP. XXI.  
NOw this cheerfulness shows itself in our countenance, words, and actions. For the first, benefits are to be done with a cheerful look, a smiling countenance, and amiableness of face: which floweth from the former, as the stream from the fountain. For as a merry heart, so a willing mind makes a cheerful countenance, Proverbs 15.13. And this addeth much to the grace of a good deed: when the eye of the giver, telleth the receiver that the benefit bestowed, is a token sent unto him from a loving heart. Whereas contrariwise a sour look, much blemisheth it: as though the hand had stolen it from the heart at unawares, and the eye were displeased when it discovereth the theft. Yea, experience teacheth, that without this, the best entertainment finds no acceptance from the guests. For to see Manum apertam & vultum clausum: An open hand, with a close and cloudy look; is distasteful to every man. We measure and esteem our welcome, by the face and countenance; not by the feast, and cost of our host. One may easily destroy the force of his good deeds, either with his churlish words, or by his grim looks, as citero observes. And as Piety is often wounded, so hospitality may be spoiled with loo●s. Vultus indicat viru● hospitalem. One may read in the face of a man, whether he be given to hospitality or no. For as a man's wisdom, so an entertainers alacrity and hearty affection; makes his face to shine, and banishes all heavy looks. But a crabbed look like a scarecrow, affrighteth the poor, so as they cannot with any boldness or confidence; come to ask relief, nor feed securely upon those seeds of beneficence, which are cast unto them. Which makes the son of Sirac say, In all thy gifts show a cheerful countenance, Eccles. 35.9. Contrary whereunto is the practice of many: who either like evil Nurses, are so hard of milk; that it cannot be drawn from them without pain and irksomeness; the which they express by their sour looks, and wreathed and wrinkled foreheads: or else cover the poors nakedness, and relieve their wants, as Noah's sons (with a better mind) did cover the nakedness of their Father, with their faces turned another way. For as some browbeat the poor with proud, sour and severe looks: so there are others as bad as they, who turn away their eyes and faces from them; as though they were such an eyesore, as might not be endured, nor be looked upon without grief and vexation.  
A man would wonder to see how some men, out of a desperate resolution to give them nothing; will not so much as look upon their miseries: lest their conscious eyes, should check their churlish hearts, and put them in mind of their barbarous inhumanity. But let such be assured, that as they turn away their eyes from the poor, in the day of their misery; so the Lord will turn away his face from them, in the day of their calamity: and as they have stopped their ears at the cry of the poor, so they themselves shall cry, and God will not hear them: as it is, Prov. 21.13.  
Secondly, the cheerfulness of the heart, appears in our affable and courteous language, to the party unto whom we do good: for out of the abundance of the heart the mouth speaks, Matth. 12.34. And surely then are these well suited together; Quando adjicimus bona verba bonis rebus: when we join good words with good deeds, which is to speak to his heart who receiveth the gift, and doubleth the sweetness of any benefit. Where as to show ill looks, so to give ill words to guests or strangers: is to feed them, as the Proverb is, with a bit and a knock.  
And what ingenuous heart, would not be better satisfied and contented, with a respective denial of a benefit; then with a contumelious grant of it? I would rather endure some extremity, then be beholding to the alms of a Churl. Where is a good and courteous expression, like that of Laban, to the servant of Abraham: Come in thou blessed of the Lord, wherefore standest thou without, seeing I have prepared thee house and room for thy Camels, Gen. 24.31. more than doubles a kindness. Other notable and eminent examples hereof, we have in Lot, and Boaz, and Abraham especially: who behaved themselves towards their guests, though strangers; rather as receiving then doing a kindness. And likewise in the Macedonians, of whom the Apostle testifieth, that in communicating to the necessities of the Saints: they were to their power, yea, & beyond their power willing of themselves; praying them with much entreaty, that they would receive their gifts, 2 Cor. 8.2, 3, 4. It is not so now; yea, let men be prayed with much entreaty, they will not give: Yea, so contrary to this is the practice of many, that if they do give some small relief; they will be sure to join with their alms, proud and insolent expostulations, harsh words, bitter and upbraiding speeches: feeding the poor, as they feed their untaught dogs; which they would have at command: for when they offer them meat, they do withal so sneap and rebuke them; that they dare scarcely take it, but are ready to let it fall out of their hands and mouths, for fear of beating. Now this turns a benefit into an injury: so that he doth not so much comfort the poor men by his gifts, as he doth vex and afflict his soul with his manner of giving, causing him in his heart to prefer a courteous refusal before a grant that is so sour and churlish. But you may usually observe, that this insulting arrogancy is a weed that ever grows on a dunghill; and that they are puffed minds and base spirits, that have thus to trample upon inferiors. Whereas misery with good natures, is made a Loadstone of mercy: it is contrarily made a footstool for pride to trample on: and nothing so midnights the soul of him that is fallen; as scorn & contempt: whence the Spaniards have their Proverb: In the house of one that was hanged, we ought not so much as to name a rope. It is no hard, nor unheard of thing; With a gift to purchase an enemy. Nam injuriae altiùs quam merita descendunt. Wrongs pierce deeper than gifts; and the memory taketh faster hold of them; when as it easily suffereth these to slip out. whence that Eccles. 18.15. My son, blemish not thy good deeds, neither use uncomfortable words when thou givest any thing, Verse 16. Shall not the dew assuage the heat? so is a word better than a gift. Verse 17. but both are with a gracious man, Verse 18. A fool will upbraid churlishly, and a gift of the envious consumeth the eyes: for as to show ill looks, so to give ill words to guests or strangers, is to give them good meat, and put pins therein.  
Thirdly, this cheerfulness shows itself in the manner of the action: when it is performed readily and speedily: but of this and that more fitly, in the seventh Head or Division: where we shall treat of the time, when we are to give our alms. Only let me mind you of this, that with these works of mercy; we must be sure to join the affection with the action, and the action with the affection; the one being as the fountain, the other as the stream; the one the root, the other the fruit that floweth and springeth from it. And as we are to take heed of bare alms without mercy: so much more of naked mercy without alms (which is that false vizard, and counterfeit of mercy: wherewith Hypocrites disguise themselves.) For as the Apostle James, speaks Chap. 2. If a brother or sister be naked and destitute of daily food; and one of you say unto him; Depart in peace, be ye warmed and filled; notwithstanding you give them not those things which are needful for the body, what doth it profit? Verse 15, 16.   

CHAP. XXII.  
Sixthly, the next point to be considered, is the quantity of our alms, & how much we are to give: the which is not particularly determined in the Scriptures: because there are so many circumstances which altar the case, that no certain rule could be given: but it is left in some kind to the discretion of the prudent Christian; to give according to the occasion offered more or less, as he shall be persuaded in his mind. And therefore the Apostle exhorting the Corinthians, to abound in this grace addeth; that he speaketh not this by commandment, but by the occasion of the forwardness of others, 2 Cor. 8.7, 8. and afterwards, 2 Cor. 9.7. Every man according as he purposeth in his heart, so let him give, not grudgingly, or of necessity, for God loveth a cheerful giver. And this the nature of the work requireth: for giving is a free and liberal action: and therefore is to be done freely, and willingly, and consequently cannot be done by all in the like proportion: because their hearts are not alike enlarged with love and bounty.  
But yet this in the general is required, that we give our alms not with a straight and niggardly hand; but bountifully and largely: the which is employed, by the Metaphor that the Scripture useth of scattering and s●wing seed, fitted by the Apostle to this action of giving alms, 2 Cor. 9.6. which is usually done with a bountiful and full hand, as also by that phrase of opening the hand wide, to the poor and needy, Dent. 15.11. and of stretching and reaching out to the poor, which phrase Solomon useth to express the bounty of the virtuous woman, Prov. 31.20. And in regard hereof, the act of giving alms is by the Apostle termed by the name of bounty, and opposed to covetousness, as being contrary unto it, 2 Cor. 9.5. And plainly expressed, where he persuadeth to this bounty by annexing that gracious promise, 2 Cor. 9.6. He that soweth bountifully, shall reap bountifully, and maketh it to be an especial grace of the Spirit, to abound in these works of mercy, Verse 8. and an undoubted sign of the sincerity of our love, 2 Cor. 8.8. Whence his advice to them is, As ye abound in everything, in faith, in word, and knowledge, and in all diligence, and in your love towards us: even so see that ye abound in this grace also, 2 Corinth. 8.7.  
Now he only is liberal and bountiful, who distributeth what he is able, and according as God hath enriched him, as the Apostle Peter enjoins, 1 Pet. 4.10. As every man hath received the gift, even so minister the same one to another; as good stewards of the manifold grace of God. Yea, & that we may be the more able, and so the more bountiful and plentiful in good works: we are commanded to be careful & diligent in preserving and increasing of our estates, by all lawful means in acquisition & getting by our honest & painful labour in our callings: and by our frug all husbanding, and thrifty spending of our goods; that so having greater plenty, we may be the richer in good works. Which being so, let every man I say, as God hath enabled him do good, and they more good than others, who have received more goods then others.   

CHAP. XXIII.  
BUt because this rule also may seem yet too general: for, that the quantity and proportion is not particularly set down; the best way will be to examine what others have done in this case: for where the Law written does fail, we ought to observe what hath been the practice of the godly, that have gone before us. To which end take these instances, Jacob thought he could not discharge his duty, nor express his thankfulness to God this way; except he gave a tenth-part of his substance: his vow is of all that thou shalt give me, I will surely give the tenth unto thee again, Gen. 28.22. and his hand, did second his tongue. Zaccheus gave half he had to the poor, Luke 19.7, 8, 9 The Primitive Christians exceeded him, Acts 2.44, 45. and 4.22. King Alfred the first King of the Anglo-Saxons; bestowed the sixth part of his riches and rents upon the poor strangers of the Country; and sent every year little less to foreign Caurches without the Realm. John of Alexandria, surnamed the Almoner, did use yearly to make even with his revenues, and when he had distributed all to the poor, he thanked God, that he had now nothing left him but his Lord and Master Jesus Christ; to whom he longed to fly with unlimed and unintangled wings. The Lord Harrington gave the tenth of his allowance to the poor, and other good uses; besides, what he gave as he walked and traveled abroad; which was not seldom not little. Reverend Master Whateley Minister of Banbury, also gave the tenth both of his spiritual and temporal means; and was earnest upon all occasions (in private and public) in pressing this duty of liberality upon others. Bishop Hooper at his house in Worcester, had every day a great table full of poor people appointed by course; which he fed with wholesome meat: who were first examined and instructed by himself, or others appointed by him in the chief principles of Religion. He was said to be spare of diet, sparer of words, sparest of time, and only liberal in relieving the poor. Queen Anne of Bullen, ever carried about her a purse for the poor; as thinking no day well spent, wherein some had not fared the better for her: yea, she kept her maids and such as were about her, always employed in sewing and working garments for the poor: that there was neither time for idleness, nor leisure to follow foolish pastimes: so resembling Dorcas, and the good housewife in the Proverbs, Chap. 31.19. Master Bradford Martyr, counted that hour lost; wherein he did not some good with his tongue, pen, or purse. Yea, in a hard time, he thought not much to sell his chains, rings, and jewels for others relief. M. George wisebeart a Scotch Martyr, to the end he might do the more good, forbore one meal in three, and one day in four, for the most part; except something to comfort nature; and would lie upon straw, in course new canvas sheets; which when ever he changed, he gave away. Giles of Brussels Martyr, gave all he could possible spare, to refresh some with meat, some with clothes, some with household stuff; and withal did minister wholesome exhortation and good instruction, to those he relieved: and amongst the rest, one poor woman being brought to bed, wanting a bed; he sent his own bed, lying himself in straw. Yea, when he was in prison he ministered to the rest of his fellow-prisoners the best of his fare; and contented himself with the very coursest. Doctor Tailor's custom was once in a fortnight, to call upon Sir Henry Doyle, and others of his rich Parishioners, to go with him to poor folk's houses, and there to see what they wanted in meat, drink, clothing, lodging, and other necessaries: and the like to others that had many children, or were sick, being himself no less free in his spiritual alms, as wanting other. Master Fox that wrote the Book of Martyr's, durst never deny any that asked him aught for Jesus sake: insomuch, that when he had bought himself shoes or the like; he would give them away before he came home, when he wanted the same himself.  
Many such instances I could give you, of some that are dead, and others yet living; that give some a tenth part of what they are able to expend, others a fifth part, others, that had they a thousand pounds a year, would let it all go in good uses; others that refuse to keep Coach, horse or man, or to be atany needless expense; but live privately and sparingly; that they may the better discharge their duty, in giving all they can spare to pious and charitable uses: and are so far from thinking they deserve by it, that they count themselves most unprofitable servants. But it were unfit to name the living, and I am loath to exceed in examples recorded by others: Neither would you allow of it, if I should be over-prolix. I wish men would learn by these examples, and be provoked to spare something from their superfluities, yea, if need require (as in these times there be millions in need enough) even from their necessaries; that the poor distressed members of Jesus Christ, might be relieved and comforted more than they are with their six pence a week, which is but enough to keep a dog. Nor can I think any thing more dishonourable to our Nation and Religion; then our unmerciful, and unchristian like provision for the poor. And the time will come, that men will curse themselves, that they kept their Coaches, lived like Lords, got thousands ill enough, and kept it as ill: in letting millions perish or pine for want of necessaries. I believe, yea, I know (if the Word of God be true) that it had been better for them, to have afforded God his tithes, his subsidiae pro pauperibus; which is, as I suppose, a portion, that may well be spared of most men. And the Jews had the poor man's tithes, as well as the Levits. But they will heap up wealth, and purchase land, as if they intended to share the whole world amongst some few; and the rest were to be their vassals. But I fear they do not more heap up riches, than they heap up wrath to themselves against the day of wrath; and that what St. James speaks will be verified upon them, who saith, Go to now ye rich men, weep and howl for your miseries that shall come upon you; your riches are corrupted, and your garments motheaten; Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped up treasure together for the last days; Behold, that which is of you kept back from the poor, either by fraud or cruelty cryeth, and the cries of them are entered into the ears of the Lord of Sabbath. Ye have lived in pleasure on the earth, and been wanton; Ye have nourished your hearts as in a day of slaughter, etc. James 5.1, to 6.  
And whatever men deem, our own abundance can ill stand with our engagement to others that lack. It is great injustice for us to be full, when others pine. And let rich men look to it: for great abundance cannot be both gathered and kept without a great deal of sin, as Erasmus observes. The poor are owners of our superfluities, nor is it so much ours as theirs: yea, what is it other than a plausible stealth? to feed our riot with the wants of the owners. Whence Laurentius is bold to affirm, That the rich offend more in not giving their superfluities, than the poor do in stealing necessaries.  
Wealth does not damn the rich, but when the getting or keeping of i● does damnify our neighbour or the poor. The children of Israel might freely use Manna; but what they hoarded up, either out of distrust, curiosity, or for wantonness; would corrupt and turn to worms.   

CHAP. XXIV.  
BUt yet herein, respect must be had to our ability, as Saint Peter saith; Let him that ministereth, do it as of the ability which God hath given him, not above his ability. It is not required that a man wrong himself, to relieve another. A man is not bound to pluck a thorn out of another's foot, and put it into his own. No Law requires, that a man should lie in the streets; and let another lie in his bed. Liberality giveth with discretion, and is the mean between prodigality and avarice. A good man, saith the Psalmist, is merciful, and dareth, or giveth, and will measure his affairs with judgement, Psal. 112.5. He considers wisely of the poor, Psal. 41.1.  
Now wisdom must herein be seen: First, in respect of the giver▪ it must be according to his ability as Acts 11.29. and secondly, of the receivers, it must be according to their necessity, as Acts 4.35. Notwithstanding in cases of urgent necessity & great extremity: men are to strain themselves, and to rack their estates above the reach of their ability; to preserve their brethren, from being tortured in their persons, upon the rack of necessity. For which the Apostle magnifieth the Christian bounty of the Macedonians: who even above their ability; contributed and communicated to the relief of the poor Saints. And this our Saviour requireth, Luke 12.33. Sell that you have, and give alms. If a man want money, yet if he have moneyworth that he may spare, he must sell and give; and in some eases all, even a man's possession, as they did in the beginning of the Gospel, Acts 4.34. And John the Baptist, Luke 3.11. requireth that he who hath two coats, should impart unto him that hath none: and that he who hath meat, should do likewise. Whereby is meant, that he who hath more than is sufficient for the sustentation of life, must communicate it unto those who are in extreme necessity, and in imminent danger of perishing, as we see it practised by the faithful in time of persecution, Acts 2.45. where in a common calamity, They that had possessions and goods, sold them, and parted them to all as every man had need. Otherwise, unless it be in these cases of extremity, it is lawful to possess not only those things which are necessary to nature, but also to a man's estate and person: For we read that Paul had a spare cloak at Troas, 2 Tim. 4.13. And that our Saviour himself had two coats in his greatest persecution, John 19.23.  
So that except it be in cases of the greatest necessity; we must observe a golden Mean. For we have not a sea of sufficiency, which cannot be drawn dry. No nor yet is our estate in itself, a springing fountain, which is no sooner empty, but presently it filleth again: but it is like a pool of standing water, or as it were a small stream, which is fed and supplied by the spring of God's bounty, and therefore we must not let it flow out faster than it cometh in, but still preserve the main stock, (unless it be as hath been shown in cases of great necessity) and keep the pond in a convenient fullness; letting the overplus continually run over to good uses: for otherwise there will be an intermission in the stream of our bounty; till the emptiness be replenished; and too much at one time, will cause necessarily too little at another.  
Wherefore, that we may constantly hold out in well doing unto the end: there is required that an equality and proportion be observed, in discreet fitting of our works of mercy and beneficence, unto our estate and ability; that they may match but not exceed it.  
The wise Husbandman, doth not cast all his seed into the ground: but reserveth so much at least, as will be sufficient to maintain his family; and so we must sow not all we have, but all which we can spare; that through out indiscretion we want not food before the time of Harvest.  
Now herein is respect had to our ability, when keeping (as the Wiseman counselleth us) our cisterns and wells full: that ourselves may drink of them, and letting the overplus run abroad to others in the streets, Prov. 5.16, 17. And this the son of Syrach adviseth, According to thine ability, stretch out thine hand, and give: Eccles. 14.13. and give unto the most High, according as he hath enriched thee: & as thou hast gotten, give with a cheerful eye, Chap. 35.10. An example of which Christian discretion, we have in the faithful, Acts 11.29. Then the Disciples, every man according to his ability, determined to send relief unto the brethren. And this the Apostle meaneth, where he requireth such an equality, as that some should not be too much eased, and others too much burdened: but that they should indifferently out of their abundance, supply the wants of others, 2 Cor. 8.13, 14.  
It is Gods express command, Deut. 16. None shall appear before the Lord empty: every man shall give according to the gift of his hand, and according to the blessing of the Lord thy God which he hath given thee, Verse 16, 17. Let every man, saith Saint Peter, as he hath received the gift; minister the same one to another, as good disposers of the manifold grace of God, 1 Pet. 4.10. It is said, Acts 11. That the Disciples every man according to his ability, sent succour unto the brethren which dwelled in Judea by the hands of Barnabas and Saul, Verse 29, 30. The Disciples in the Primitive Church, every first day of the week; put aside by himself, and laid up as God had prospered him, 1 Cor. 16.2. Let every one then give; If he be not able to bring a Lamb; let him bring two turtle-Doves, or two young Pigeons, what he can well spare, Levit. 5.11. Or if he cannot do so, let him at least contribute his prayers: To whom God hath given much, he requireth they should give much: where he hath given little, be will accept of a little. According to his proportion of grace, he expects our proportion of goodness, and he doth the will of God; who does the best he can to do it. They are written in the book of Life, saith Bernard, that do what they can to do it, though they cannot do what they should.   

CHAP. XXV.  
ONly we must take heed, that we do not straiten ourselves in our own conceits; and make ourselves believe our ability is less, than it is: for this is the way to make God lessen our ability of what it is. It is usual for men to say, I have little enough for myself and mine: and therefore it is not required, that I should give to others.  
To which I answer, He that is all for himself, counts all (have he never so much) little enough.  
Or secondly, perhaps thou spendest so much upon thy lusts; that thou art not able to supply the wants of others: which is the case of thousands: for the lusts of the flesh, the lust of the eyes, and the pride of life are chargeable; they devour all and make poor: they are able to spend thousands a year, as one said, I have twelve thousand a year, yet I want money as much as other men. One sinner destroys much good, Eccles. 9.18. Rom. 16.18. They have sought out many inventions, Eccles. 7.29. and those consume their estates of which afterwards.  
But Thirdly, dost thou think that if some others (that make conscience of this duty) had the estate; thou hast: that they could not, and would not do more good with it then thou dost?  
Again, fourthly, He that hath but two coats, may think he hath little enough for himself: Yet Christ's bids him part with one to those that have none: and the like to him that hath meat, Luke 3.11. And the rule which the Apostle sets down is: that a man give according to that he hath, be it more or less, little or much, 2 Cor. 8.12. If then thou hast not two coats, nor wherewithal to have them: it will serve thee for a good excuse, otherwise not: But  
Fifthly, How comes it that thou thinkest so much, but little enough for thyself? is not this self love only? For if thy great abundance be little enough for thee: canst thou think so short a pittance as thy brother hath, much enough for him? Thou hast variety of food, divers pounds or hundreds, he hath scarce any thing: and must you allege I have little enough? The measure we meet to supply the wants of others, is not the same that we measure to ourselves, they are divers, and divers measures are abomination to the Lord, Proverbs 20.10.  
Yet this is the sin of the whole Land: As it was the sin of Sodom, Ezekiel 16.49. so it is the sin of England: and let us look to it; for if we commit the same sins; we may well expect to meet with the same punishment, fire and brimstone. Or which is worse, hardness of heart, and everlasting punishment, Matth. 24.50, 51. I fear this Nation lieth under a curse for this very sin though they see or consider it not,  
The poor able to work, are suffered to beg; the impotent, aged, & sick; are not sufficiently provided for; but almost starved, with the allowance of their six pence a week apiece; perhaps two pence, many have nothing at all. If we had either charity or mercy, we would think if so much be but sufficient for us; o how far is it too little from sufficing them!  
But men are generally most devilishly partial: for otherwise why could not this Nation as well as Holland set their poor on work, and provide necessaries for those poor not able to work? that there might be no begging here, nor just complaint by reason of want; it is so in the Low-countrieses, not a man of their own Nation begs there. I hear the Town of Maidstone, and the City of Dorchester, and a few other places set the poor to work; and provide for them without begging: O that London and other places would do the like! That there be no complaining in our streets, Psal, 144.14. If men fearing God, and hating covetousness, were appointed to receive that, which would be voluntar●●● given to effect this good work: there would be stock enough to do it, and to supply all wants. Yea, the people of this Nation have been so bountiful, that a Law was made to restrain them: fearing that all the whole Land would be given to the Poor. The Papists will rise up in judgement against many of this generation: and is it not a sad thing, that they should be more forward upon a bad principle, than Protestants upon a good one?  
This were a good and blessed work, very comfortable, of great necessity, attainable and honourable to this Nation; very acceptable to God, and to those in want, and to all good men. Surely God would greatly bless and preserve those precious men; that having power, should also have hearts to further so blessed a work, and do so great good for those, who cannot help themselves. God would give them a full reward, 2 John 8. Nor do I utterly despair of seeing it effected: some thing a●d to purpose hath been done already; as I heart. And my hope is, that ou● no less pious and charitable, then valiant and Noble Protector; will not let it stick there: nor is my hope groundless, for it is known, he gives more money to the poor, than any I have heard of in our days, thousands a year! I would the rich would follow his steps. It is expected the Lord will use him, to do great things for the good of this Nation: especially to ease the oppressed, and to help those that cannot help themselves. The benefit and good whereof will (I presume) more and more appear; to the glory of God, and the welfare of this Nation, maugre all the people's rage.  
But woe to those merciless men that do hinder! (as too many instead of helping the poor, do rob the poor. One, even a Justice of the Peace gave in his account of the poors money five hundred pounds short, as can be proved; it were a good deed to name him, for example to others:) or that would not be ready to further such a work. As, consider (I beseech you) what ought to be done in this case, what is our duty, and what will be our doom if we do not prevent it, by a timely breaking off our sins by righteousness, and our iniquities by showing more mercy to the poor, Dan. 4.27. of which Christ hath given us a fair warning beforehand, Matth. 25. from Verse 41. to the end of the Chapter, which is a Book-case, plain, and easy for each of us to understand, that would not feel those flames.  
It is not sufficient to give the poor something, unless they have sufficient for their need. Thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need in that which he wanteth, Deut. 15, 7, 8. So they parted their goods to all men, as every one had need, Acts 2.44, 45. Neither was there any among them that lacked, distribution was made, according as he had need, Acts 4.34, 35, 37. If ye give not those things that are needful to the body: what doth it profit? James 2.16. 1 John 3.17. That their abundance might be a supply of their want: that there might be an equality, 2 Cor. 8.13, 14. I say not such an equality, for every one to have, and wear, and far alike: but that the necessities of every one, may be supplied. Yet it may be observed, that when God said his people in the Wilderness; there were among them Princes and Rulers: God could, but would not provide more, nor better for them than others, one meat for all. Also God prescribed a like measure, an Homer for each man, the poorest had no less, the richest had no more. What else doth it signify to us? besides his bounty; but this: that it is the will of God; that there should not be such an extreme inequality of living among his people, Exod. 16.16, 17, 18. Also that we should not think any thing too much, nor too good; for the meanest of the Saints: for Manna is called Angels food, and meat from Heaven.  
But do we in any proportion what we ought? or what the former Scriptures enjoin? As consider, Parishes allow their poor, perhaps four pence a week for house-rent, a penny a week for apparel and houshould-stuff, a penny a week for washing, a penny a week for firing, a penny a week for meat and drink: an allowance able to make their skin cleave to their bones! or to make a man's hair stand an end that shall hear of it! If ourselves were confined to this allowance, how soon should we be weary of it? and yet if they do cry to Churchwardens, Collectors for the poor, etc. for what is allowed them, (if they could always have it duly paid) they must so crouch, and creep, and be so checked and controlled; that it would make them scorn to accept of it, did not hunger so pinch them, that they are compelled whether they will or no, not daring to anger their good masters, for fear of being cut short of that little.   

CHAP. XXVI.  
FIrst, But let men take heed what they do, and how they use these poor despised one's: for Christ and his people are one, Heb. 2.11. 1 Cor. 12.12. He is hungry and naked in his members, Matth. 25.42, 43. If we neglect them, we neglect him; if we give them, we give to him, Isai. 63.9. Matth. 25.44. & 10.40.  
Secondly, The precept runs thus, Thou shalt love thy neighbour as thyself, Levit. 19.18. Matth. 19.19. (a hard lesson for men in these days, wherein the love of many waxeth cold to God and man) yet as hard as it is, Christians must learn it: If we see one in need that cannot help himself: we are to care for him, and provide for him in some proportion, as we would do for ourselves; else how do we love him as ourselves? We are willing to share in all that Jesus Christ hath; though we deserve it not: it is but equal that he in his, should share in what we have, though they deserve it not. We ought to lay down our lives for the brethren, 1 John 3.16, 17. Aquila and Priscilla who for my life, laid down their own necks, Rom. 16.3, 4. If so, then are we to lay down our estates for them: for that is less. But  
Thirdly, If on the contrary, we neglect them: we ourselves shall be neglected: you have lived without showing mercy, and you shall die without receiving mercy. Thou in thy life time hast received thy pleasure, (says Abraham to Dives) and likewise poor Lazarus pains: now therefore is he comforted, and thou art tormented, Luke 16.25. It is the poor man's comfort, (if he be pious) that his condition is far better than the rich misers: for if he have but a small share in this world, the other shall have less in the world to come.  
Fourthly, They are thine own flesh, Hid not thyself from thine own flesh, Isai. 58.7, 11. and not to supply their wants to thy power, is to be without natural affection, 2 Tim. 3.3. yea, hereby, thou makest thyself guilty of all the sorrows, and sufferings which thy not giving shall occasion them. So that the poor will cry against thee; and God will hear their cry, and take their part. Psal. 72.12. & 12.5.  
Fiftly, What thou givest is not lost, but lent to the Lord upon usury: who will not only repay it with an hundred fold increase here; but with ten thousand fold increase hereafter, Mark 10.30. Proverbs 19.17. The merciful man does good to his own soul, Prov. 11.17. So that it is not more for want of grace, than wit; that worldly men are all for heaping up here: since those things are worthy most esteem, which are of most use; and that is grace, and peace, and a good conscience: for these will stand us in great stead at all times; now, and hereafter; and in all cases, in health, sickness, death, day of judgement, and to eternity. Whereas wealth without grace, hath no such virtue. Indeed many will trust men with thousands, but not God: because they do not know him, nor believe his Word.  
Sixtly, We should give, because we may come to want ourselves. Give a portion to seven, and also to eight: for thou knowest not what evil shall come upon the earth, Eccles. 11, 1, 2. Fire may come, thiefs, oppressors, sword, famine, overflowing of waters, etc. may come: therefore make frriends by giving to the poor, Luke 16.9.  
Seventhly, Give, because to give is the way to have, Luke 6.38. as part the fourth plentifully proves. As we sow more or less, so we shall reap more or less. Prov. 11.25. 2 Cor. 9.6. yea, not to give, is a cause of poverty. To withhold more than is meet, tendeth to poverty, Proverbs 11.24, 25. He becometh poor, that dealeth with a slack hand, Proverbs 10.4.  
Carnal reason will be apt to allege, I would give; but I fear I shall want myself: But the Lord saith, He that giveth to the poor shall not lack, Prov. 28.27. In the days of famine, they shall have enough, Job 5.20. Many in these our days, have had great estates, now they have them not; yea, they have not bread to put in their mouths: one cause is, they did not supply the wants of others; therefore they are taken from them, and they are in great want themselves.  
Eighthly, By being unmerciful to the poor, we not only bring the judgements of God upon ourselves, James 2.13. even all manner of miseries, Psal. 109.8, to 16. Job 20.19, to 25. & 31.16, to 23. Amos 6.1.7, 8: Jer. 5.28, 2●. But we bring plagues upon our posterity also, Psal. 109. Let his children be continually Vagabonds, and beg. Let there be none to extend mercy unto him, neither let there be any to favour his fatherless children. Let his posterity be cut off &c. because he remembered not to show mercy, etc. Verse 9 to 17. So that a man cannot more hurt himself, and wrong his posterity, then by not helping the poor members of Jesus Christ, when they stand in need, nor is there a sorer evil under the Sun, then to love money better than ourselves, Eccles. 5.13. Matth. 25.41, 45.  
As knowing therefore the terror of the Lord: we persuade men, 2 Cor. 5.11. But to whom shall I speak, and give warning that they may hear? Behold their ear is uncircumcised, they cannot hearken. Behold, the Word of the Lord is to them a reproach; they have no delight in it, Jer. 6.10. But who so is wise, will consider these things, Prov. 29.7.  
And now to fall in where I left of Hast thou ability for unnecessary expenses? as drinking, feasting, recreations, etc. For he only is liberal according to his ability, that bestows no less in works of mercy, than he does in superfluous and needless expenses, and kindness to friends: He that resembles the Th●ssalonians, was were forward according to their ability, and rather beyond it. Or the Macedonians, of whom the Apostle saith, that in great trial of affliction, their extreme poverty abounded, unto their rich liberality: for not only to their power but beyond their power they were willing: and prayed the Apostles with great instance, that they would receive the grace, and fellowship of the ministering, which was towards the Saints, 2 Cor. 8.2. to 6. And so much touching the quantity, or proportion, of what we are to give.  
Here ends the second Part, the other six follow.    

In charity to the Poor, (and that to the blessings of this life, all felicity in the next may be added) these two Mites are given to the Rich.  
And that it may not be thought a begging business, the Messenger is only to leave them with your Servant, and go his way. If you please to peruse these, and the other six Parts: both you and the Poor may have great gain by it; and God the glory, which is all the Author aims at.