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The second is Charity towards men, expreffed in feveral phrases, as first by doing good.

Charge them that are rich in this world, that they do good. So that true Charity confifteth not only in compaffionate affections, and kind speeches, but in good deeds, as the word in the Original implieth.

You Rich men ought to be rich in good works, as the Apoftle addeth. For God expecteth fruit answerable to the feed which he foweth. He giveth you plenty of feed, therefore you must be plentiful in this kind of

fruit.

The next branches, Ready to diftribute, willing to communicate, fet forth the manner of our charity.

The former implying a wife diftribution of our Alms; for to distribute is not hand over head, without confideration to give, but according to the need of them to whom we give. The latter implying a willingness therein. As by diftributing, good is done to others; fo by willingness therein, much comfort is brought unto our own fouls, and grace to the work; and God doth beft accept fuch, for be loveth a chearful willing 2 Cor. 9.7. giver.

In the next place follows the Reasons, to enforce the fore-named Duties taken from the benefit of performing them, which is in brief, affurance of eternal life, implied in these words, Laying up in store for themselves, a good foundation, against the time to come, that they may lay bold on eternal life. The Apoftle here, for their better encouragement to lay out a portion of their estate on good works, telleth them that they are fo far from lofing what they fo lay out, as in truth they lay up thereby in ftore for themselves.

Tea they lay up a good foundation, that is, fuch á treasure as is like a foundation in the ground, that cannot be fhaken nor overthrown. This treasure the Apottle thus expreffeth, in oppofition to the fore-mentioned uncertainty of Riches. So as by a chearful diftribution of this worlds wealth, they do indeed but exchange uncertainties, for certainties, and fo no fear of lofing by fuch bargains. Yea, they thereby obtain eternal life.

Quelt. Are then good works the cause of eternal life?

Anfw. Surely, No; only they are the means and way of attaining thereto, and in this fenfe, is this phrafe here used; That they may lay bold on eternal life: Having thus fhewed you the occafion of the words; the logical Refolution of them, their fenfe and meaning,

I thould now according to my accustomed method, come to fuch points of Doctrine, which the words do naturally afford unto us, But I

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must wave them, and fall upon that Question, or cafe of conscience, which was given me to handle, viz.

Queft. How, or after what manner, must we give Alms, that they may be acceptable, and pleafing unto God? In the refolving whereof, I fhall endeavour to answer most of the cafes of confcience about Alms-giving.

Anfw. 1. It must be with justice, giving only of our own, whereunto we have a just right and title, fo much our Saviour implieth in that Luk. 11. 41, precept of his, where he faith, Give alms of fuch things as you have, whereby is not meant, fuch things as a man hath by him (for one may have another mans things by him) but fuch things are his own, whereunto he hath a juft title, and undoubted right whereof he is the lawful proprietor, hath the power of difpofing those things, and those only he may lawfully and juftly give away.

Sam. 4. 21.

This Caveat is very neceffary for many Reasons,

. Because otherwife we fhall fever mercy from juftice, which fhould always go hand in hand. God hath put them together; Prov. 21, 21. Dan. 4. 27. and we must not put them afunder; indeed they are two links of one and the fame chain, of which other virtues and graces are alfo other links; So many virtues, fo many links; Now if one link of a chain fall off, the whole chain is broken, and down falls that which is drawn or held up by it :fo we that are held up out of the pit of deftruction by the chains of graces, are in danger to fall into it, if one grace be violated, and fevered from the rest.

2. By giving that which is not our own, the excellency and glory of Charity is loft, of fuch Charity it may be faid, Ichabod, where is the glory? The glory of Charity confifts in this, that we are willing to part with our own, and therein to damnifie our felves, for the relief and fuccour of others.

3. By giving that which is not our own, we do wrong, and thereby. make our felves liable to reftitution; fo as charity in fuch a cafe, is a plain injury. It is a cafe wherein recompence of Revenge may more be feared, than recompence of Reward expected.

Queft. Who may be faid to give that which is not their own?

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Anfw. They who filch, steal, or rob for this very end: As Parents for Children, or Children for Parents, or one friend for another. It is a fin for one to steal to fatisfie his own hunger, much more is it fin to fteal Flay, Pay. 6. 31. for another; certainly it is a great wickedness to do injuftice, that we may do acts of Charity,

2. Such as having raised up an estate, or got fomething by indirect and unjust means, as by lying, swearing, falfe weights, deceitful measures, and the

like:

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like; think to make up all by giving part to the Poor, For as the Civilians fay Bonus ufus well, The good ufe doth not justifie,the unjust getting of their goods. And can non justificat any imagine that God will be pleafed with thole mens charity, who give injuste quafi relief out of that which they have wrongfully gotten? reftitution fhould rather be made to fuch as have been wronged. And if neither the parties wronged,nor their heirs can be found, then what hath been wrongfully got, ought to be given to the Poor, as their heirs. An example whereof we have in Zacheus, who having wronged many by oppreflion, Luk. 19.8. after his converfion, offereth four-fold reftitution unto all whom he had wronged, and becaufe many could not be found, to whom he should make it, he offereth to bestow half of his goods to the relief of the poor. 3. Such as being under authority,and having no propriety in the things which they give,do notwithstanding give directly against, or fimply without the confint of those who have the true propriety, do not give of their own, Servants, Children, and others. Indeed Servants, and Children, may lawfully give out of that which is their own, but not out of that which is their Mafters, or Parents, without their allowance.

4. Such as being joyned in Partnership with another, and give Alms out of the Common ftock without the confent of their Partners, do not give that which is their own.

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5. Such as are in extream debt, and owe more than they are worth; We fhewed that mercy and juftice mult go together, yea, juftice muft go fore, mercy, and be fatisfied before mercy be thewed. They who owe more than they are worth, have nothing at all to give for Alms, fuch: joyn Arrogancy to Injuftice, to make thew of a great eftate, and yet

have none.

I fhall close this with a word of advice to fuch as have a merciful and charitable difpofition, above their outward condition and ability; That they use the best diligence they can,by all lawful and warrantable means, to get fomething to beftow upon charitable uses. Let poor labouring men take fo much the more pains, that they may have fomewhat to give; let fervants spare out of their wages; let fuch as have no pro- Eph 4, 20 priety in any thing, but are wholly maintained by them under whom they live, as Children, Apprentices, and others, do what they can to obtain fomething of their Parents,or other Governours,even for this very end, that they may have fomething to give. Let fuch as are in debt,first : pay their Debts,and then give Alms. Let fuch as have any way defrauded others, first make reftitution, and then relieve them that are in need. Fi-nally, let fuch as live at the extent of their eftate, and much more, fuch as live beyond their means, well weigh wherein they may cut off fome. of their expences to beftow on the Poor... 11. Alms

11. Alms-giving must be with freedom, and chearfulness,and not grudgingly; The phrafe of giving Alms, frequently mentioned in Scripture implyeth as much, for to give, is freely to beltow. In the Law this propriety of giving, is plainly expreffed, and by the contrary thus explainDeut. 15.10. ed, Thou shalt freely give him, and thine heart shall not be grieved when thou giveft unto him. It is alfo implyed under this phrafe, thou shalt open thy band wide. Alms must not be wrefted and wrung out of a mans hand, but he muft of himself open his band; that is, freely give. The word wide addeth emphafis. And in the Gofpel we find it commanded by 2 Cor. 9.7. the Apostle, Every man according as he purpofeth in his heart, fo let him give, not grudgingly, or of neceffity, for God loveth a chearful giver.

Verle 11.

Many motives may be produced to induce us hereunto; as,
1. The pattern of God our Heavenly Father, and of his Son Jefus
our Redeemer.

Christ,

All the good that the Father doth, he doth most freely; Who hath firft given unto him? The word which is ufed to fet out that which God Rom.5.15,16 giveth,fignifieth a free gift; and he is faid to love us freely, Hof.14.4. To τὸ Xágioua justifie us freely, Rom.3.24. and freely to give us all things, Rom.8.32. Id quod grati

This Reaton of Gods love, The Lord fet bis love upon you, because be lodonat. ved you, doth clearly demonftrate the freeness of it.

ficando aliquis

Deut. 7.7,8.

The good alfo which the Son of God, Jefus Christ our Saviour doth for us, he doth most freely upon his own love, without any defert of Eph 5. 2, 25. ours: in this refpe& it is faid that he hath loved us, and bath given himself for us. The conjunction of these two, love, and giving, plainly prove the freeness of the gift. But further he exprefly faith concerning the freeness of his gift, I will give unto him that is atbirft, of the fountain of the water of life freely.

Rev.21.5.
Ch.22.17.

2. A fecond Motive may be taken from the nature of Charity which unlefs it be free,is not true and found. Thus much the Apostle implyeth under 1 Cor.13. 3. this phrafe,Though I bestow all my goods to feed the poor,and have not charity, it profiteth me nothing. By Charity he meaneth a free giving of that which is given, meerly out of love and pity to him, unto whom he giveth.

2 Cor. 9. 7.

3. Free giving makes that which is given to man acceptable to God; for God loveth a chearful giver. Yea, God hath more refpect to this manner of giving, than to the greatness of the gift. For if there be first a wilChap.8.12. ling mind,it is accepted according to that a man bath, and not according to that

be bath not.

• 4. A free manner of giving, makes the gift the more acceptable to him that is made partaker thereof. As the gift fupplieth his want, fo the manner of, giving reviveth his (pirit. The Apostle rejoyceth in the Lord greatly,

upon

upon that care which the Philippians fhewed to him in his ne- Phil.4. 10. cellity.

5. A free and chearful giving much redound th to the glory of God, in that others are stirred up to praife God for fuch gifts. David praifed Gods 1 Chron. 28. glorious name, when he faw his people offer willingly unto the Lord, 13, 14. And this in refpect the Apoftle faith of fuch benevolence, that it is abun2 Cor. 9.2. dant by many thanksgivings unto God.. &121

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III With fimplicity and fincerity; according to that of the Apostle, He that giveth, let him do it with fimplicity; that is, with an honeft, plain, and Rom. 12.8. fincere heart, not aiming therein at his own praife, or applaufe, but at the glory of God, doing it in obedience to his command. This fimplicity in giving, our Saviour hinterh unto us, where he faith, When thou Mat.6.3. doft Alms, let not thy left hand know what thy right hand doth; that is, let not the nearest that may be unto thee know what thou givet. The right hand is that hand wherewith we ordinarily give, yet the left hand is often affiftant to it. Now though there fhould be any fo near unto thee, as to be helpful and affiftant,or at hand, yet let them not know it ; make known thy charity to none..

Queft. May we not give Alms if others be by?

Anfo. Tea,if needfo require; as at publick Collections, or when in publick we fee one stand in need. But we may not do it with a 'mind to have it known, our mind must be free from all fuch conceit, and we muft fo do it, as if we were alone. That Alms is not unacceptable which is given and Non est ingra-feen of men, but that which is given to be feen of men. So that the fcope of ta eleemofyna our Saviour in the fore-mentioned place, is to take us off from all vain qua fit videiur, fed qua fiz glory, in giving of our Alms, that as much as in us lieth we fhould en- ut videatur. deavour to hide and conceal our good works from the eye of the world.

IV. Our Alms must be given with a compaffionate heart, with bowels of affection. The Greek word for Alms is derived from a word that fig- ixenuosuvn nifies Mercy, which intimateth the difpofition of the giver, how he ab mifefhould be a merciful man, whofe bowels are moved at the mifery of ricordia. another, and thereupon contributes to his need with bowels of compaffion.

In giving, we muft not onely open our hands, but our hearts alfo in pity and compaffion; We must draw out our own fouls (as the Prophet fpeaketh) as well as our purfes, to the hungry and afflicted, which is implied under feveral expreflions of Charity, ufed in Scripture by the Ho

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Pfal: 58.10.

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