YOU have well Obſerved, That of that little which men beſtow in Alms-giving, a very ſmall part gains its end and turns to Account. And you were pleaſed at ſeveral times to deſire me to give my thoughts how a good Man may be Directed to give to the beſt Advantage. I have not that Opinion of my ſelf, as to think I am fit to give you Advice, nor that mean Opinion of you, as to ſuppoſe you need it. You have been Practiſed a great while in doing kindneſſes, and I do not believe that you need either Direction or Motive. You are of the Number of thoſe that are Taught of God to Love one another, and would but others follow your Example, there would not be ſo many Objects of Charity: But ſince the Work it ſelf carries with it ſo great an Invitation, and you are pleaſed to deſire it, I ſhall very readily conſent. And if you conceive what I Offer may be of any Uſe, diſpoſe of this Paper as you pleaſe. Now, in Order to the Directing • good man to give his Alms to the beſt Advantage, and that they may do the moſt good, I ſhall ſpeak to the following ſeverals.

And before I ſpeak to any of theſe ſeverals, I ſhall take the Liberty to ſpeak of the Neceſſity of giving Alms, and of the Arguments and Motives from whence this Excellent Work may be recommended to us.

And I am very certain that there is great need that Men ſhould be very earneſtly excited to ſo good a Work at this time. There are about this City of London ſome hundreds of Families (you would believe me, if I ſhould ſay ſome thouſands) that are under very preſſing Neceſſities. And, if there be not care taken, very many amongſt them will be ſtarved. And the great Poverty of theſe Families alſo hath been to them Unavoidable. For it hath fallen upon them, partly, through Age, partly, through the number of Children, and in great meaſure for want of Trade and Employment. Nor would it be any hard Matter to give you an Account how it comes to paſs, that very many are not able to get their Bread by that Employment which ſometime ſince afforded them a competent Subſiſtance. But, beſides that I ſhall not need to acquaint you with it, the thing it ſelf will not Anſwer any part of my Deſign. I am not Obliged to ſhew How Men have fallen into Calamity, but to contribute what I can towards their Reſcue and Relief. And when my poor Brother is fallen into the Ditch, I do not think my ſelf Obliged to Repreſent how many ways there are of falling in, but to do my utmoſt towards the lifting him out. I ſhall therefore (without any more of Preface) ſhew what great Reaſon we have to Compaſſionate, and Help our poor Brother, to do him kindneſſes, and ſhew him Mercy. God grant that our works of Mercy may hold ſome proportion to the Obligations that lye upon us to ſhew it.

Firſt, this is the end of our being what we are, and of our enjoying what we do Poſſeſs; that we might do good to others. The Rich Man is Gods Almoner and Steward, and the Poor are his Receivers: He ſhall not need to buſie his Head in Building larger Barns, when there are ſo many Living Houſes already Built to his hand: The Empty and Hungry Poor are the beſt Granaries. Our Talent was given us to be laid out to the Honour of our Maſter, and the benefit of our Fellow-Servant. • rigen. Hom. in S. Matth. Ʋnaquaeque anima venit in hunc Mundum cum aliquibus Dominicis pecuniis. We do all of us come into the World with ſome of our Lords Money in our hand; and this was given us (not to hide in the Earth, Mat. 25.25.27.) but to Trade withal for our Brothers Advantage. The Blind Man that carried the Lame upon his ſhoulders, had the benefit of the Cripples Eyes for the uſe of his own Feet; and it puts us fairly in mind how Uſeful we may be to one another. And we ought to judge this the very Reaſon why we excell one another in any Gift or Endowment, that we may be helpful to thoſe to whom the Divine wiſdom hath dealt out theſe Bleſſings more ſparingly. Job, that great and good Man of the Eaſt, underſtood this. I was Eyes (ſays he) to the Blind, and Feet was I to the Lame: I was a Father to the Poor, and the Cauſe which I knew not, I ſearched out. He did not cauſe the Eyes of the Widow to fail, nor eat his Morſel without the Fatherleſs; he ſaw none periſh for want of Clothing, nor any Poor without Covering; the Loins of the poor Bleſſed him, and they were warmed with the Fleece of his Sheep, Job 29.15, 16. Chap. 31. v. 16. And yet at that time Job had ſeven Sons, and three Daughters to provide for, which is now the great Objection againſt works of Mercy. This is alſo the End of our Spiritual Mercies, The manifeſtation of the Spirit is given to every man to Profit withal, 1 Cor. 12.7. In that ſence alſo what we are we are for the good of one another. In the Natural Body: The Eye cannot ſay, I have no need of thee; nor the Head to the Foot, I have no need of you, v. 25. For as the Eye is uſeful to deſcry a danger, ſo is the Hand to keep off the ſtroke, and the Feet to run from it. He that Lives and does no good, Ʋt arbor in faecunda tanti eſt in pretio quanti lignum ejus in trunco. Apulei. Apol. pro ſeipſo. makes void the End of his Creation: He is like an unfruitful Tree, that Cumbers the Ground, and is worth no more than its Trunk or Body may be improved unto. He is the Worlds uneaſie Load and Burden, and may be ſpared without any miſs or loſs at all. There is nothing more inſignificant than the man that does no good. He that Does nothing, is more impertinent than he that Is not at all. Vacua eſt vita quam non implet cura bene vivendi. Impertinentior eſt qui nihil agit quàm qui nihil eſt. Our Life is but a Parentheſis, an heap of Cyphers, that amounts to no ſumme or ſenſe if we onely Live and do no good. God does not give us Riches to hoord up; we are not Proprietors, but Stewards. They are entruſted to us to diſpenſe, and they have a Charge upon them. They are ours, Cum ſuo onere, with the charge and burden that lyes upon them. God gave them that we might diſtribute them, and if we do it not, we are unjuſt. Riches are called unrighteous Mammon, and as they are unrighteous when they are unjuſtly gotten, ſo they are when they are unjuſtly detained: And in that ſence thoſe words are underſtood. Luk. 16.12.

Secondly. This is the way to become like God, and like our Bleſſed Saviour. We can do nothing more ſafe in it ſelf, nor that is more for our own advantage and our brothers than to imitate him whom we worſhip: And certainly it was truly ſaid that ſpeaking the Truth, and doing Good makes us like God. And we are commanded to be followers of Him, as dear Children, Eph. 5.1. Now God is good, and does good, and by doing good we become like him. Our Saviour uſes this Topick, when he perſwades his followers to do good even to their enemies. That they might be the Children of their father which is in heaven, who maketh his Sun to riſe upon the Evil and upon the Good. Mat. 5.45. God feeds the hungry that never give him thanks, cloaths the naked that do not praiſe him, gives Health and Riches to the Atheiſt and unbeliever, to them that love him not and deſire not the knowledge of his wayes.Quam multi indigni luce ſunt, et tamen d •• s o ••• ur? Sen. de Benef. l. 1. How many are there that deſerve no light and yet he makes his Sun to ariſe upon them! How many that deſerve to live upon an Earth of Braſs, and under an Heaven as hard as Iron, and yet he ſends them the former and latter Rain. And this will make us like our Bleſſed Saviour who went about doing good. His very miracles were the effects of his Mercy as well as Power; and ſpake him to be Good as well as Great: They were works of kindneſs and benignity, and did at once confirm his doctrine, and reſcue and relieve the afflicted and oppreſſed. And though he might have confirmed his doctrine by miracles that ſhould have wrought terror and aſtoniſhment, yet he rather choſe to work ſaving ones. He taught the ignorant; and by a miracle, feeds the hungry, reſtores the ſick, heals the infirm, raiſes the dead, and ſeeks and ſaves that which was loſt. He converſed with thoſe that ſtood in need of his aſſiſtance: We hear of him among Lepers or Lunaticks, Blind or Bed-rid; among the hungry or the ſick, affording his aid to thoſe that needed it. And after his many labours and travails, his excellent ſpeeches and works of Mercy, at the laſt he prayes for his Enemies that hang him upon a Croſs. Father forgive them, for they know not what they do. And verily if we conſider how very ſhort our Saviours life was, and that not much more than one tenth part of that remained when he entered upon his miniſtry; and again remember the many works he did in that time (beſides the very many that are not recorded; Joh. 20.31) that is, how many he fed, and Taught, and Healed, and Diſpoſſeſſed, and Raiſed; and that in Sundry places diſtant from one another, as we may truly ſay of our Saviour what the Book of Wiſdom (ch. 4. v. 13.) ſayes of Enoch, that He being made perfect in a ſhort time fulfilled along time: So certainly if we be the genuine diſciples of ſo good a Lord his Example will teach us mercy and kindneſs to our Brother.

Thirdly. We are bound to relieve our Brother as there is due from us a Tribute of Thankfulneſs to God for his mercies and that upon theſe following accounts.

1. For giving and preſerving to us any of the Comforts of this preſent life. It was churliſhneſs in Nabal to deny a morſel of bread to David and his ſervants, who had been a wall about what he had by day and by night. When our Neighbours houſe hath been thrown down by the flames, the mercy of God hath kept ours standing: When my Brothers veſſel hath been ſplit upon the rocks, our Ships have come to ſhore ſafe and well laden. When my friend grows poor by by me, the bleſſing of God (for nothing elſe could do it) hath made me rich. We have eſcaped thoſe dangers which have ſwallowed up our friends and relatives. Our children are living and well, when the next door will lead us to a weeping Rachel, that mourns for hers becauſe they are not. Others have no abiding place, no peace, no health or ſafety, when we ſit down quietly under our vine and fig-tree. Do we owe nothing to Gods care for this? VVho is it that hath made the difference? Shall we not pay ſome tribute for ſo many mercies? It will become us to look over our ſtore and pay ſome tribute of praiſe. Let us look back and we ſhall find that we have been preſerved from robbers and peſtilence, from ſword and famine; And that alſo when many have fallen on our right and left hand, VVe have been reſtored from a ſick bed; when we were within the proſpect of death, not to ſay of the terrors of Hell. Theſe things call upon us loudly to do good to our poor Brother, when God has ſhewed ſo much mercy to us. If we do it not we may juſtly expect that God ſhould do by us as David intended to do by Nabal, Quid ergo dubitas bene collocare id, quod forſan tibi eripiet aut unum latrocinium, aut exiſtens repentè proſcriptio, aut hoſtilis aliqua direptio Lactant. l. 6. c. 12. that he ſhould deſtroy us and ours. For in this caſe our mercies are forfeited, and they Eſcheat, and we may expect God will ſeize and turn us out of poſſeſſion. God can ſoon ſend a fire among thy goods, leave thee in the hands of Thieves and Murderers: He can ſoon ſmite thy Child, blaſt thy Corn, deſtroy thy Cattel, and render thee as naked as the world found thee, if thou do not pay thy tribute of praiſe. Fear not then to offer that to God which is ſo due to Him, and ſo uncertain to thy ſelf. That which a fire may conſume, or thieves ſteal, or moth corrupt, and which the mercy of God alone preſerves unto thee.

2. For exempting and excuſing us from the coſtly ſervice the Jewes were obliged unto. Their ſervice was not only Carnal but Coſtly, To ſay nothing of their ſeveral tithings, (which was far beyond the proportion of one in ten) and their Sabbatical year,Scalig. de Decimis. when they neither ſowed, nor reaped, nor claimed propriety; Their Morning and Evening Sacrifices throughout the year, beſides the additionals upon ſabbaths and new Moons and Feſtivals, the Paſſeover, Pentecoſt, and feaſt of Tabernacles (beſides the day of expiation) their Oblations or 〈 in non-Latin alphabet 〉 that were conſtantly paid to the Prieſts, and their long and frequent journeys to Jeruſalem, and their offerings there, for their ſins and treſpaſſes, for their firſt born and of their firſt fruits; beſides their payments for the ſervice of the Tabernacle, their other offerings, and Emergent expences which the law required (not to ſpeak of their lex agraria and the other precepts which preſcinded the opportunities of becoming greatly rich) were things of great charge, and which did yearly expend a great proportion of their Eſtates. And I fear that our love to the world is ſo great, and our devotion ſo ſmall that we ſhould have been very uneaſie under ſuch a ſervice, and perhaps have gone as unwillingly to Gods Temple as the Beaſt we ſhould have ſacrificed would have gone to have been ſlain at the Altar. But now ſince God requires nothing more of us but to do juſtly, and to love mercy and walk humbly before God, we ought out of gratitude to ſhew kindneſs to one another.

3. For Spiritual Mercies and the great care God hath taken of our ſouls. Theſe loudly call upon us to do good to the Poor. Hath not God given his Son to Die, that we might Live? Hath he not Bleſſed us with the Revelation of his will? And hath he not given an aſſurance of the aid of his Divine Spirit? Hath he not given us the means of Grace, and the hope of Glory? Hath he not lengthned out to us the time and ſpace of Repentance when there are many placed amongſt the Dead and Damned? Does he not ſtill follow us with Importunities and Beſeechings that we would turn and live? Does he not wooe and beſeech us to be Happy? Does he not do it, though he need us not, and will be nevertheleſs happy, though we are miſerable? Oh, that Men would retire a little and be alone, and well conſider and ponder upon theſe things! Let us but think how deplorably miſerable we were if God had not thus provided for us! Let us but ſuppoſe our ſelves bereft of the means of Grace, and of all hope of Glory! who could expreſs the horror of ſuch a Condition as ſhould deprive us of theſe Benefits: No Tongue could expreſs, no Heart conceive the greatneſs of ſuch a Miſery. Shall we then think much, after we have received ſo much Mercy from God, to do good to an Enemy, to do good to a poor Man, to help a Widdow, or a Fatherleſs Child? Shall our eye be evil when our Lords hath been ſo good? Shall we ſpare our Purſe when God hath not ſpared his Son? Shall we ſhut up our Bowels againſt our Brother after ſuch great pity ſhewen us from God? Methinks ſuch love of God ſhould thaw and unlock the moſt frozen heart! Methinks it ſhould enter into hearts of ſtone! And methinks no Breaſt ſhould be ſo impregnable as not to ſurrender to ſuch a Force and Power! We muſt needs yield, and ſay, What ſhall we render to the Lord for all his Mercies! And think it a poor acknowledgment of our Thankfulneſs to beſtow our Goods upon the Poor.

Fourthly, we are bound to help the Poor, and to do good to the Needy, becauſe we ſhall be Judged hereafter according to the good we do here. A great Truth this is, however we Diſpute or diſtinguiſh our ſelves out of our Duty. We are witty and crafty to find a Cheap way to Heaven, to contrive a Faith that ſhall ſave our Souls, and our Eſtates alſo: A Faith that ſhall Juſtifie our Perſons, whether it cleanſe our Hearts or no. VVe are careful of giving God too much; and though we profeſs a great eſteem for our Religion, yet we take care that it keep its diſtance, and Uſurp not over our Temporal Concerns. We are ſo much againſt Merits, that we ſuſpect good works alſo. We Divide between God and the World. God ſhall have good Words, ſome faint intentions, a few cold Prayers; but an hearty Love, an unwearied diligence, and vigorous Endeavours we reſerve for the World. VVell, ſo it is, we are crafty, and we flatter our ſelves; but our craft will but Ruine us. VVe ſhall find it a great Truth, that he who ſhews no Mercy ſhall Receive none. Let us not deceive our ſelves the time draws on apace, when we ſhall give a ſevere Account of our Time and our Abilities, our Eſtates and Opportunities; in a word, of all our Lords Money that we have received. And much ſhall be Required of them that have Received much. VVe ſhall not onely give Account how we get, but how we uſe our Eſtates: And not onely the Oppreſſor and unjuſt Steward, but the Unprofitable Servant ſhall be ſhut out of the Kingdom of Heaven. VVe are told how the Sentence will run hereafter, Depart ye Curſed (not becauſe ye Oppreſſed the Poor, and grieved the VVidow, but) becauſe I was hungred, and ye gave me no Meat; I was thirſty, and ye gave me no Drink, &c. 'Tis Mercy makes way, and leads us to the greateſt Mercy: Come ye Bleſſed of my Father, &c. (not becauſe ye did Miracles, or Suffered Martyrdom, or Lived a ſingle Life, or uſed Severities to your Bodies; not becauſe you went on Pilgrimages, and Viſited Shrines and Holy Reliques, but) I was an hungry, and ye gave me Meat, &c. Mat. 25.

Fifthly, Shewing Mercy to one another is more pleaſing to God than other ſervices which were not onely of his own Appointment, but had alſo a particular reference and Relation to Him. To do good and Communicate forget not, for with ſuch Sacrifices God is well pleaſed. Now, God may be ſaid to be well pleaſed with our doing good with this Sacrifice of Mercy. (1.) In Oppoſition to the Bloody and Legal Sacrifices that were preſcribed by the Law of Moſes: They were Sacrifices properly ſo called, and of Gods appointment: They were Homages and Acknowledgments of the Divine Sovereignty; and ſuch as were in Uſe both before the Law, and before the Flood, among Gods People, and among the Heathen: Theſe did God Command and bear witneſs to with Fire from Heaven, and therefore with theſe Sacrifices God was pleaſed. But yet was more pleaſed with Mercy than Sacrifice, even then when Bloody Sacrifices were Commanded. This pleaſed him better than the Fat and Blood that was preſented at his Altar. God did not delight in Burnt-Offerings, nor Calves of a Year old, not in Thouſands of Rams, nor in ten thouſand Rivers of Oyl, not in the Fruit of our Body for the ſin of our ſoul; but Required of his worſhippers that they ſhould do juſtly and love Mercy, &c. Mic. 6.6, 7, 8. The unmerciful Man was always unwelcome to Gods Altar: he frowned upon Cain, whatever his Oblation was, who did not Love his Brother. Acts of Mercy and Kindneſs he always ſmelt a ſweet ſavour in. For bloody Sacrifices they were never welcom alone, or for their own ſake, nor were they always to continue. VVhen the Lamb of God was Offered up, and the Temple fallen down, they were to ceaſe: But neither the Death of Chriſt, nor the Fall of a Temple ſhall put an end to theſe Spiritual Sacrifices.Mr. Mede, Book 1. Diſt. 49. This Chriſtian Charity and Compaſſion is a Fire that muſt burn in our hearts for ever, now the fire upon the Altar of Braſs hath of ſo long a time been put out. Among the ſeveral ſorts of Oblations in the Law of Moſes, there was one ſort which was not Typical, nor was it to be done away by the Coming and death of the Meſſias, and that was the Teruma: For this was an Oblation whoſe very Nature did import Prayer or Thankſgiving. By this Oblation Men acknowledged Gods goodneſs and Sovereignty, and teſtified their acknowledgment by Offering unto God out of their ſubſtance their Tribures of Praiſe. Now, theſe things we are concerned in as much as the Jews ever were; and ſhewing Mercy to our Brother is a Sacrifice of this Nature. And 'tis farther to be Obſerved, that for this Terumah, or Heave Offering, it is never mentioned among thoſe Sacrifices which the Meſſias was to do away when he ſhould appear. Of the Meſſiah the Prophet Daniel fore-tells that he ſhould cauſe to ceaſe the Sacrifice and Oblation, 〈 in non-Latin alphabet 〉 Dan. 9.27. that is, all the Offerings of fire whatever, whether bloody Sacrifices or Meat-Offerings: The Apoſtle mentions Burnt-Offerings and Sacrifices for Sin, Heb. 10.6. But then the Terumah, or Oblation of Praiſe was not done away. And to this purpoſe we have a ſaying among the Jewiſh Writers, That every Corban or Sacrifice ſhould ceaſe, but that the Sacrifice of Praiſe ſhould never ceaſe. Buxtorf. Lexic. Rabbin. in voce 〈 in non-Latin alphabet 〉 Now, as the Poor are Gods Charge, as they bear his Image, and are his Receivers, ſo we Offer up this Sacrifice of Praiſe when we Communicate to them, and when we do it, we Offer up a Sacrifice more pleaſing to God than he that Offered up Thouſands of Fatlings upon his Altar. (2.) In contradiſtinction to the other Spiritual Sacrifices which we are bound to Offer up to God: He that Prays to God as he ſhould, and Meditates of Heavenly things, he that Lauds and Magnifies the Name of God Offers up a Sacrifice which God is pleaſed with. But then he that does good to his Brother, he that helps the Poor, Teaches the Ignorant, Viſits the Fatherleſs and Widow, Offers up a Sacrifice with which God is well pleaſed alſo; Ay, better pleaſed than with our other Devotions to himſelf. God delights to ſee us love one another: This is more pleaſing to Him than our long Prayers, our deep Contemplation of Heavenly things, our Hymns of Praiſe and Thankſgiving, our Paſſionate and rapturous Meditations. God is willing to ſtay for the Sacrifices we are to Offer unto him till we be firſt Reconciled to our Brother. Our ſhewing Mercy to him is pure Religion and undefiled. 'Tis this we ſhall come principally into account for at the laſt day, Mat. 5.23, 24. James 1.27. Mat. 25.

To what hath been ſaid, let me add, that the work it ſelf carries with it an Invitation. When we do good to another we do a kindneſs to our ſelves: we do Create our ſelves a new pleaſure. He that ſhews Mercy to a Man in his miſery does a double kindneſs at once (and 'tis hard to ſay which is the greater) one to his Brother, and another to himſelf. There is a Delight and Joy that Accompanies doing good, there is a kind of ſenſuality in it. As unmercifulneſs and Oppreſſion are attended with horror, ſo are mercy and kindneſs with Joy and Pleaſure. 'Tis a bleſſed thing to give.

I may add, that we all ſtand nearly related to one another: Every other man is a part of our ſelves, and partakes of that Nature which our Lord did not diſdain to take upon him. The pooreſt Man is our Brother, and he is the Image of our God, and the price of our Lords Blood. The diſtance between us is not great, and if we look up but ten Generations above the Flood, we ſhall find that we are a Kin. Let no Man think himſelf unconcerned in the Poor, they are his Relatives, and when he provides for them he provides for his own. The Jews give us ſeveral Reaſons why at the beginning of the World one man alone was made, from whom all others were to be derived. Among the reſt they tell us that it was becauſe no Man ſhould boaſt of his Parentage and Noble Blood beyond his Neighbour: Lactant. l. 6. c. 10. Sanhedrin. c. 4. m. 5. But ſure I am it does ſufficiently recommend Charity and Mercy, as well as Humility. We ought to be kind one to another, as proceeding from the ſame ſtock. God hath made us all of one Blood, Acts 17.26. And this ſhould teach us ſincere kindneſs, and hearty Love to one another. There are a certain People in the World that call Men by the Phraſe of the Moieties of others. Needy Men they call Needy Moieties. And ſo ſure they are: M ••••• gn's Eſſays, l. 1. p. 106. They are ſo many pieces of Humane Nature; one and the ſame Nature is ſhared out and divided amongſt them: The ſame Blood runs in all their Veins, and the ſame breath is in the Noſtrils of them all; they came from the ſame Root, and are of the ſame Family. This ſhould teach us the greateſt kindneſs to one another: He that is unmerciful to a man, is ſo to his own Nature. He that covers not the Naked, hides himſelf from his own Fleſh, as the Prophet does expreſs it, Iſa. 58.7. Remember them that are in Bonds as bound with them, and them which Suffer Adverſity, as being your ſelves alſo in the Body, Heb. 13.3. In that we are in the Body, we are partakers of the ſame Nature, as we •• as liable to the ſame miſeries and Infirmities.

Again, I may well ſuppoſe my Brothers Caſe my own; for it hath been, or it may be ours. Cui vis potest accidere quod cuiquam poteſt. Now in this caſe let us but do as we would be done by: He that will not give, takes it for granted that he ſhall never want. For if he did but ſuppoſe he ſhould himſelf want, he would be glad both of pity and relief, and therefore would think himſelf Obliged to ſhew it. We cannot tell what may happen, but we may well ſuppoſe that we ſhall not always be proſperous. 'Twill be well that we ſometimes put the caſe to our ſelves, that we were ſtript of all our Wealth, and then we cannot ſure but ſhew the Mercy that we would receive.

Beſides all that hath been ſaid, the mercy and pity we ſhew will not be unrewarded. If we give, God hath ſaid he will repay. (Prov. 19.17.) VVhat we give will be at once a gift and a debt. VVe may, if we will, when we give to the poor ſet down ſo much at ſuch a time lent to God. There is no money we lay out turns to ſo good an account. The good man that ſhews mercy will not fail to receive it: God hath promiſed great mercy to the man that ſhews it: That he ſhall be bleſſed, and delivered, and ſtrengthened on the bed of languiſhing, and be made fat (Prov. 22.9. Pſ. 41.1. Prov. 11.25.) we ſhall need mercy e're long: 'Twill be ſeaſonable on a ſick bed, in a ſtorm or tempeſt, in this or in another life. If we ſhew it we may hope to receive it. 'Tis the beſt way to make our Sickneſs tolerable, and our Death eaſie. 'Twas the Obſervation of one of the Ancients, That in all his Reading he did not remember to have met with any Charitable Man that ever dyed an ill Death. It is the moſt likely way to mercy upon our ſelves and our Poſterity.

'Tis an Advantage to be born of merciful and Charitable Parents. I doubt not but the Children of ſuch men fare the better for the mercy that their Fathers ſhewed. I have been Young, and now am Old, yet have I not ſeen the Righteous forſaken, n • r his Seed begging Bread. He is ever Merciful and Lendeth, and his Seed is Bleſſed, Pſal. 37.25, 26. I doubt not but many men now Living do fare the better for the Charity of their Anceſtors: God pays them in their Children and Poſterity. The recompence is conveyed by the hand of Heaven that is not Diſcerned; and when the Bread hath been many days upon the Water it is found again, and falls into the hands of thoſe that ſucceed them, that firſt caſt it away. And though the Children of ſuch men may meet with ſtraits, yet I doubt not but that they are the ſpecial care of heaven. We read a ſad Complaint of a VVidow, who cryed to Eliſha. Thy Servant, my Husband (ſays ſhe) is dead, and thou knoweſt that thy Servant did fear the Lord, and the Creditor is come to take away my two Sons to be Bond-men, 2 Kings 4.1. whoſe VVidow this was,Child. Paraphraſ & Kimchi & R. S • l • m. in lo • um. the Text tells us not, but the Jewiſh writers do: They ſay ſhe was the VVidow of Obadiah, and we have no cauſe to doubt it. The Time and Character agree well. Thy Servant did fear the Lord, ſays ſhe: Now, Obadiah feared the Lord greatly, 1 Kings 18.3. See now the Charity of this good man rewarded in his VVidow and his Sons. He had in a time of Famine fed an hundred Prophets with Bread and water, 1 Kings 18.4. And now God multiplies her little Oyl, and by a miracle preſerves the good mans VVidow and Reſcues her two Sons.

The very Heathen could tell us that the gods dealt indulgently with ſome men upon the Account of their Parents and Anceſtors. Sen de benef. l. 4. c. 32. That ſome men came to a Crown upon the Account of a good man that was one of their Anceſtors. And perhaps it would be no hard matter to reckon up a great many examples to this purpoſe. But that will not be needfull: 'Tis enough God hath ſaid that he will repay the mercifull man. The good man ſerves God for greater ends than theſe worldly things. He is ſatisfied that he ſerves a good maſter when he ſerves God, and 'twill be to him all one when God makes his word good, He gives perfect credit to God, and 'twill be well for him whether he meet with a reward or his children after him, whether he meet with it in this life or in the next.

I adde, That to ſhew mercy to the poor is the beſt uſe that riches can be put to. VVere it not for this, poverty hath ſeveral advantages above them. It hath leſs of care, of envy, and makes us leſs obnoxious to an account hereafter. 'Tis uſe gives riches a colour; that makes them weighty and valuable,Argento n • llus •• l •• eſt n • ſi ſplendeat uſu. and nothing gives, them ſo great a price as that they give us the advantage of doing kindneſſes. This is that which the Apoſtle directs rich men to, viz: To do good, to be rich in good works, ready to diſtribute, willing to communicate, laying up in ſtore for themſelves a good foundation againſt the time to come, that they may lay hold on eternal life. 1 Tim. 6.18, 19.

I might after all this put you in mind of many great examples to provoke us to do good to the needy.

Surely the heathen world will riſe in judgement againſt many titular Chriſtians and will condemn them: Though they had not thoſe obligations upon them to bind them, nor that light to guide them, nor thoſe promiſes to incourage them, nor thoſe motives to excite them that we have, yet they went beyond many of us. What would they not do and ſuffer for the generall good of their Commonwealth! What hardſhips or death did they refuſe? Curtius and the Decij devoted themſelves to deſtruction for the ſafety of their Countrey. Quin. Fabius ſold his farm to redeem the Captives of the Commonwealth. The Roman Caeſar reckoned the day loſt in which he had not done a kindneſs: Another of the Heathen Emperors thanks the Gods (as his phraſe is) for two things; that he never wanted relief from others, and then,Marc. Antonin. l. 4. S. 14. that when he deſired to relieve a poor man he never wanted means to do it. Their Philoſophy had taught them that which we have not learnt from the ſchool of Chriſt.

And yet we do not want great examples among the ancient Chriſtians. They loved one another greatly inſomuch that the Heathen world took great notice of it. VVe read of ſome men that made themſelves ſlaves for the good of others. And Paulinus though a Biſhop, ſold himſelf to be a captive to ranſom a widows ſon. Their Charity was ſo great that they did not onely give their eſtates but very readily expoſed their lives alſo for the ſake of their brethren.

But there is nothing like the example of our Bleſſed Saviour: He became a Man that he might bring us to God; He made himſelf poor and mean, that we might be rich and exalted; and that he might make way for our Bliſs, he ſubmitted to a ſhamefull and painfull Death. A miracle of love! That hath all its dimenſions; and that paſſeth all underſtanding.

Methinks we of all men ſhould be taught of God to love one another; and (God having loved us ſo greatly) ſhould need no motive to perſwade us to love one another. VVe enjoy great bleſſings, and live in the hopes of life and immortality of joyes that eye does not ſee, nor hath ear heard, nor hath it entred into mens heart to conceive what it is.

VVell then let us put theſe things together and we ſhall find our ſelves conſtrained to ſhew mercy. 'Tis in it ſelf a bleſſed work, and will make us like God and our Saviour: VVe ſhall do a kindneſs to our ſelves, and profit our neighbour at once. This courſe will eaſe our account hereafter, and adorn our Religion here. 'Tis an excellent way to exchange temporals for eternals; It does our brother good, and it pleaſeth God. It bleſſes our ſtore, and keeps the reſt of the lump from Corrupting. It brings down many bleſſings on our ſelves and eſtates, and on our children. If we ſhew no mercy now, 'tis becauſe we dare not Truſt God, or we do not Love him; VVe doubt his Truth, or we queſtion his Power: And if we do, are egregious hypocrites when we pretend to any faith in God, or love to our neighbour. Such a faith we may have as will ſave our Eſtates but will never ſave our Souls. And in vain we pretend to love God when we refuſe to relieve our brother. I Shall conclude with the words of the Apoſtle. Whoſo hath this worlds goods, and ſeeth his brother have need, and ſhutteth 〈◊〉 his bowels of compaſſion from him, how dwelleth the love of God i • him? My little Children let us not love in Word, neither in Tongue, but in Deed, and in Truth, 1 John 3.17, 18.

Having premiſed theſe things, and in that alſo complyed with your Requeſt, I ſhall now return to thoſe ſeverals which I propounded to ſpeak to in the beginning of this Paper.

Firſt, I ſhall ſhew how a Man may ſo give Alms as they may turn to his own Account. That is, I ſhall lay before the good Man ſome Rules of giving Alms that may ſecure the Duty, and make him certain of the Bleſſing. And they are theſe that follow.

1. He muſt do it deliberately, and in cold Blood: That is, he muſt take care that it be his own Act as much as may be. Hence it is that we many times loſe our Reward becauſe the good we do was not premeditated and deſigned, it was not the Iſſue and Reſult of our purpoſe: We are fermented into a Charitable paroxiſm or heat by the Example of another; upon ſome ſudden ſurprize, to gratifie a preſent humour, or ſome prevailing Paſſion. Perhaps, the Poor man ſurpriſes us, and he does it in Company; and then we think our Reputation concern'd, and we give ſomething; or elſe he follows us with great Importunity,Multi ſunt quos liberales facit frontis infirmitas. Sen. and we give to be rid of his Noiſe, and purchaſe our Quiet with our Alms. And in theſe caſes we give, but did not intend; we beſtow, but did not chooſe: And though we may do good in the Event, yet we Deſigned it not. And whatever good we do to another, we take not a courſe to do a kindneſs to our ſelves. And Men ſometimes do a kindneſs, and Repent when they have done it. But that God accepts which we do deliberately and of Choice. 'That's our Act which we deſign and purpoſe before hand. For as that cannot be called Malice (how miſchevous ſoever) which was not fore thought and intended, no more can that be called Charity (how profitable ſoever otherwiſe) which was not Deſigned. God looks at our purpoſe, and accepts of that which we chooſe to do. To this purpoſe are the Apoſtles words to be underſtood:Donne ce qu'il aura reſolu en luy même de donner. vide. French Tra ••• atio • Printed at Mons. 〈 in non-Latin alphabet 〉 Every Man according as he purpoſeth in his heart, ſo let him give, 2 Cor. 9.7. As he purpoſeth in his heart, i. e. as he reſolved in himſelf before, ſo let him give, as a late Tranſlation hath it. And ſurely 'tis a great Commendation of their Charity, of whom the Apo •• le affirms that they had begun before, not onely to do, but alſo to be forward a year before, 2 Cor. 8.10. To be forward we render it, but the Greek ſignifies to be willing: That is, They had of themſelves formed the Deſign the Year paſt, even before they were ſpoken to. To which ſence the ſame Tranſlation turns thoſe words: And that it is the Readineſs of Will and purpoſe that God regards is evident from what follows, v. 11, 12. And the Apoſtle would have the good man lay by him in ſtore what he intends to beſtow in Alms, 1 Cor. 16.2. And the very Heathen have Obſerved that many Men do beſtow their Benefits raſhly and without Judgment, Quae beneficia aquè magna non ſunt habenda atque ea quae judicio, conſideratè, conſtanterque delata ſunt. Cicero de Offic l. 1. being hurried by an impetuous mind, as by a ſtrong Wind, and he well Obſerves that thoſe kindneſſes and Benefits come ſhort of thoſe which are done with Judgment, Conſideration, and Conſtancy. So that 'tis very adviſable, that we ſhould before hand ſet apart ſo much for the Poor, and then 'tis ours no longer, and we may beſtow it to no other Uſe than that to which we have Deſigned it; and after this, it muſt be our care to beſtow it as we ſee moſt needful.

〈 in non-Latin alphabet 〉 Theophyl. in locum.2. The next Rule I would give, is, that he give ſpeedily: As we have Opportunity, or whiles we have time let us do good, Gal. 6.10. That is, let us do it in our Life time, and becauſe our Life is ſhort and uncertain alſo, let us do it ſpeedily. Let us make our Eyes our Overſeers, and our Hands our Executors. T ••• good when we lye a dying is neither ſo Praiſe-worthy, nor yet ſo ſafe: Beſides, that he that was long before he did it, was a great while before he was willing. 'Tis ſmall Charity to beſtow that which we can keep no longer, and we run a peradventure in leaving that to others, which we might ſee done our ſelves. He takes the wiſeſt courſe that takes the preſent time; and he that does not give preſently, perhaps, will never give at all. Indeed our intention is rewardable, but 'tis ſo onely when it is ſincere, and the beſt Evidence of its ſincerity is to do good to our Brother when 'tis in the power of our hand. And thus Solomon does Adviſe us to do, Prov. 3.27, 28. when we do what we can, our good will is Accepted. If we do not this, we have cauſe to fear we uſe a ſubter-refuge. The Apoſtle hath Ruled this caſe: If there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8.12. Our Intention is then accepted when we can go no further. But he that can do it preſently, and yet delays, does not do what he can, and according to what he hath. Our Time, and with it our Opportunities of doing good, is flying haſtily from us, and there is no wiſdom or Operation in the Grave. It hath been thought good Advice that the Jew gave his Scholar, when he bid him Repent one day before he dyed; and that becauſe he did thereby require him to Repent preſently, becauſe he could not tell but he might dye the next day. What good we do, let us do it quickly, or elſe perhaps, it will be too late. How many men have we known prevented in their Charitable intentions? We know not what a day may bring forth.

3. Let the Alms giver take care that what he gives be the Effect of Divine Charity and Kindneſs. This Rule ſhall not need ſeem ſtrange: For we may give (as the Apoſtles words ſuppoſe) all our Goods to feed the Poor, and our Bodies to be burnt, and yet be void of Charity, 1 Cor. 13.3. VVhatever we do of this Nature muſt proceed from the love of God, and be accompanied with a moſt hearty Love to our Brother, who is his Image. There may be many Conſiderations may incline us to give; tis our Love that makes it Rewardable. And then a Cup of Cold VVater given to a Diſciple of Chriſt, in the Name of a Diſciple, ſhall not loſe a Reward, Mat. 10.42. VVe muſt not onely Help, but we muſt Pity our Brother. Our Religion teaches us Mercy and Compaſſion: and we are Obliged by it to Pity as well as to Aid our Brother. It Commands us to put on Bowels of Merc •• Col. 3.12. The Doctrine of the Stoicks allowed the good man to help, but forbad him to Pity and Compaſſionate the Needy. But we learn to do both from the Example and the Precepts of our Lord.Senec. de Clement. l. 2. c. 5. Our to do both from the Example and the Precepts of our Lord. Our Alms muſt be the Off-ſpring of our Charity and Kindneſs: and if we were allowed to be void of Pity and Compaſſion, 'tis to be feared our Relief would be but ſmall. He is moſt likely to help his Neighbour that hath a great ſenſe of his Miſery. And Chriſtianity hath provided better for the Poor than the Philoſophy of the Stoicks. Our Gift without Kindneſs is like our Prayer without Devotion. It is not like to be great or laſting, or proportionate to our Brothers Needs, and the Obligations we are under to relieve him. If we love greatly, we ſhall give largely: But if we be void of bowels, no wonder that we abound not in good works.

4. He that gives Alms muſt have a great care of Pride and Oſtentation. He muſt watch againſt it very ſeverely and diligently. 'Tis our Saviours Rule: Take heed that you do not your Alms before men to be ſeen of them; otherwiſe ye have no Reward of your Father which is in Heaven. Therefore when thou doſt thine Alms, do not ſound a Trumpet before thee as the Hypocrites do in the Synagogues, and in the Streets, that they may have Glory of Men; Verily I ſay unto you they have their Reward. But when thou doeſt Alms, let not thy Left hand know what thy Right hand doeth. That thine Alms may be in ſecret, and thy Father which ſeeth in ſecret ſhall Reward thee openly, Mat. 6.1. — Let him chaſe away every proud thought that would ariſe in his mind, and remember that when he hath done all he can, he is an unprofitable Servant: Otherwiſe he gives to himſelf, and not to the Poor. He hath an ill aim. and he does loſe his Reward. I am far from thinking that we may not give openly, and in the view of others, we may do this; and it is ſometimes needful, and at other times convenient. We are not ſtrictly Obliged to give all our Alms privately. But we are indiſpenſably Obliged to avoid Oſtentation and vain-glory. And becauſe we ſhall be moſt liable to this Temptation when we give publickly, therefore it is ſafeſt that we do it in ſecret. He that gives muſt have no other aim but to do good, and to approve himſelf to God.

5. He that gives muſt do it without any hopes of Amends or Reſtitution. He muſt look for nothing back again: 'Tis our Saviours Rule, Do good, and lend, hoping for nothing again, and your Reward ſhall be great, &c. Luke 6.35. We may Lawfully have reſpect to the recompence of a future reward. But we muſt have a great care that we expect not this from them whom we relieve.

6. Let him give to all. Let us do good to all Men, Gal. 6.10. Give to him that asketh thee, and from him that would borrow of thee turn thou not away, Mat. 5.42. If thine Enemy hunger, feed him, if he thirſt, give him Drink, Rom. 12.20.. 'Tis enough that our Brother wants, this makes him a fit Object of our Mercy. Though he be a wicked man, and unthankful, yet we muſt relieve him. Though he be of another Opinion, of a different Religion, a Stranger, and an Alien, yet he is a Man, and we muſt help him. Where the Neceſſity is equal, let him firſt relieve the good man: But where it is not, he muſt give to him that needs moſt. And provided we give not what will miniſter, to the Luſt of an Evil man, we muſt give to him. And the farther our Charity extends, the more like it is to the Love of God. For though we ſay it begins at home (and I wiſh it did not with many of us end there too) yet it muſt go farther off, to our greateſt Enemies, and the worſt of men, if it be genuine, and of the right ſtamp.

7. He muſt do it with great Cherfulneſs and Alacrity, not grudgingly, or of Neoeſſity, for God loveth a chearful giver; 2 Cor. 9.7. 'Twas the advice of Siracides; In all thy Gifts ſhew a chearful Countenance, Ecclus: 35.9. Let us not need Graning and Skrewing up to ſo Bleſſed a work. He is an ill Souldier that follows his Leader with Sighs. God is not pleaſed with the Sacrifice that we bring unwillingly: In Complyance with this Rule let us give as we would receive. Let us do it before we are asked: Let us ſeek after Objects of our Compaſſion. Let us prevent with kinkneſs, and be before hand with our Brother. Let us prevent with appear that we are as willing to give, as the Needy to receive. There are ſome Caſes in which we muſt do thus. Some men have nothing left but great Needs and great Modeſty: Here we muſt ſeek out, and Enquire.

I ſhall not need to ſay, after all this, that he that gives Alms, muſt give what is his own: That is to be ſuppoſed. He muſt firſt be Juſt and pay his Debts, and make his Reſtitution • elſe he does but Rob one to give to another; and muſt never 〈◊〉 that ſuch Alms will attone for his injuſtice.

And thus, Sir, I have ſhewn how we may give to our own Advantage. We may now Adventure upon a ſafe Bottom: I am • ot able to tell you where any Trading or Wealthy man can put out his Silver to ſo ſafe a bank. There's no man that Trafficks but runs an hazard, onely the good and prudent Alms-giver runs none at all. It would have been happy for many men that they had put out more of their Wealth this way. This would have turned to a great Account, when the courſe they took turned to none at all. I do not know but they might by this courſe have preſerved theſe Eſtates, which have for want of this ſeaſoning Periſhed and Co ••• n • ed. For certainly if there be a God and a providence, if the Holy Scriptures have not deceived us, there's no man takes a wiſe courſe than he that ſhews mercy. And tis very ſad to think that men a ſhould with hold their relief from the Poor, and that for 〈◊〉 of w ••• ing their Eſtates▪ when this crafty courſe they take 〈…〉 . God of his mercy grant that we may underſtand Our intereſt better. But I proceed to ſhew

Secondly, How a good man may ſo give alms as may turn to the greateſt advantage of the receiver, and do him that takes them the greateſt good.

It will be needfull to conſider well here. For ſo it is that the good man is often deceived, and what he gives ſometimes turns to no account, ſometimes to an evil one, and does very frequently fall ſhort of the greateſt and beſt advantage. And I have often thought it well worth the while to ſtudy the art of giving wiſely. 'Tis with Alms as with ſeed; All does not proſper that is ſcattered abroad, it requires ſome skill and care to caſt it well abroad that it be not loſt: And though we are obliged to give, and to do it liberally,Beneficia in vulgus cum largiri in ſtitueris, perdenda ſunt multa ut ſemel ponos bene. yet we muſt take care that we do it not negligently. Indeed ſome will be loſt, and no wiſdom can prevent it, but then it muſt be our care to place our Alms as well as we can. And we muſt not ceaſe to give becauſe we have ſometimes placed our Alms ill, but have the more cauſe to contrive them to the beſt advantage. In the Morning ſowe thy ſeed, and in the Evening with-hold not thine hand: For thou knoweſt not whether ſhall proſper, either this or that, or whether they both ſhall be alike good. (Eccl. 11.6,) Now what I have to offer in this matter may be comp •••• d in the following ſeveralls.

1. The Alms giver will be obliged to find fit objects of his charrity. There are thoſe to whom our relief will be a double kindneſs. And it muſt be our firſt care to find out to whom we may give with the greateſt advantage.Pars ſacrilegij eſt rem pauprum dare non pauperibus. Hieronym. ad Pammachium. 'Tis a kind of Sacriledge to give the poores money to thoſe that are not poor. And 'tis next to it to beſtow it there where there is leaſt need, and leaſt reaſon to give. We are not only to conſider what we are to give, but to whom. And where there are a great many objects before us, and we cannot give to all, we are to conſider whom we are obliged to prefer.

And in the firſt place, and above all others, I would commend poor houſe-keepers who are diligent and induſtrious; but either through want of employment, through ſickneſs, and a great charge of children; or for want of money to buy in ſtock, or to do it at the beſt hand fall into great neceſſities. There are many of theſe perſons that are very diligent, and very modeſt, willing to labour and aſhamed to begg. They ſtruggle under great neceſſities, and uſe all honeſt arts to get a poor lively hood, and yet are not able to get bread. There are ſome amongſt them that with ſeaſonable relief, and with the loane of a little money would have been able to have ſupported, and to have employed themſelves and others about them, and by their labours have ſubſiſted comfortably; But for want of ſuch help, have been either ſtarved, or have fallen to beggery; if not to that, which is worſe than any of them, diſhoneſt and unjuſt courſes. The poor man lies under a great temptation to doubt of Gods Providence and care; and through our cruelty, we let him ſink under his load, and he falls under the temptation, and caſts off the fear of God, and the poor man ſteals and looſes his precious and immortal ſoul. I cannot reflect upon theſe things without ſome conſternation of mind to think that there ſhould be ſuch things among us under the profeſſion of ſo Excellent a Religion as ours is. It is great charity to enquire after ſuch as theſe. And that we muſt do or elſe we ſhall not find them out. And I could wiſh that ſome good men in every Ward or Pariſh would give themſelves the care of informing themſelves of the number of ſuch houſe-keepers about the City. It would be a bleſſed work to find them in order to their help and relief. I doubt not but there are many men would readily contribute towards the upholding theſe poor families. And to do what we can towards it, is a very great act of charity and Compaſſion: For certainly it is a greater kindneſs to keep a man from falling, than it is to lift him up when he is down. And 'tis much greater charity to keep men from beggery than 'tis to relieve them afterwards. And by upholding ſuch ſinking families we do not onely keep them from beggery but idleneſs, and all the diſmal conſequences that are wont to wait upon it: I deny not but there may be charity in giving to a begger, but I am ſure there is much greater charity in preventing beggery. And if he do good that gives a begger, yet he does it more uncertainly, and is ſometimes deceived, and helps to nouriſh a vice when he thinks to help a poor man. When we give to beggers we many times know not what we do, and what we give is ſometimes loſt, and neither does good to the giver or receiver. But he that helps the maſter of a poor family, and aids his diligence, helps a great many at once: It is a relief to him and all that depend upon him. There are ſome that do not fall alone, and to keep them from ſinking is a kindneſs to them and all their poor dependants. There are ſome Tradeſmen that cannot fail but 'twill be to the loſs and impoveriſhment of many others. And here I cannot but mention the wiſdom and Charity of thoſe Perſons, who have taken great care of the poor of Northampton, ſince that Town was burnt. There hath been ſome Relief ſent thither from well-diſpoſed Chriſtians (I pray God increaſe mens Charity to that afflicted place) to be beſtowed upon the poor. And (as I am informed) it hath been wiſely Diſtributed. Thoſe that had the care of it giving larger proportions of it to thoſe Men who were Traders, and Employed other poor People under them. And in doing ſo, they relieved many at once, and preſerved among them the Trade and Employment of the Town.

In the next place, I would Recommend the Widow and the Fatherleſs: Pure Religion, and undefiled before God and the Father, is this, to Viſit the Fatherleſs and Widows in their Affliction, and to keep himſelf unſpotted from the World, James 1.27. I do not think any Condition in the World more Compaſſionable than that of a poor Widow. She is bereft of her greateſt Worldly Comfort and ſupport, and indeed the one half of her ſelf is taken from her, and yet the whole burden lies upon her. Her ſtreng ••• leſs, and yet her burden as great, not to ſay greater than ever it was. And it being thus, ſhe is a great Object of our Pity and Compaſſion, and the care of her is devolved upon us by the All wiſe Providence of God. And accordingly we find that the Chriſtian Church did at its firſt Formation and beginning take care of the Widows, Acts • . And St. Paul Commands us to Honour, that is, to aſſiſt and help the Widows, that are Widows indeed, 1 Tim. 5.3.: And who they are, he tells us, v. 5. And we find that God declares himſelf greatly concerned for the Widows. He ſtiles himſelf a Father of the Fatherleſs, and a Judge of the Widows, Pſal. 68, 5. And promiſes that he will eſtabliſh the Border of the Widow, Prov. • 5.25. And God hath given great demon ••• ations of his care of them. He Reſcues the Widow of Obadiah and her Sons by a Miracle. We Read of but three in the Old Teſtament that were raiſed from Death to Life, and one of them was the Son of the Widow of Sarepta, 1 Kings 17. Nor do we Read of any greater Number that our Saviour raiſed, and one of them was a Widows Son of Naim, Luke 7.12. 12. They are the care of God, and they ought to be ours.

I add, that the Condition of Priſoners is very pitiable: I mean thoſe that are Impriſoned for ſmall Debts, or that are detained for want of Fees. And there are many ſuch, who for want of a little Money are bereft of their Liberty. which is ſo dear to us all. And beſides that, they Live miſerably in thoſe places, and are not onely rendred Uſeleſs Members of the Common wealth, but are (I fear too frequently) Debauched in their manners in thoſe places. But what the Condition of theſe Men is, and upon what ſmall Accounts they are frequently detained there, I need not in this place repreſent to you, who have been the Happy Inſtrument of Delivering great Numbers of them from their Confinement.

I ſhall not need to ſay that the Redeeming of Slaves from their Captivity is another great act of Mercy. For if a Priſon at home be grievous, what muſt it be to be in Slavery among Infidels and Unbelievers?

There are many other Objects of Compaſſion, and ways of beſtowing wealth to great and Noble purpoſes, viz. The putting poor Children to School (which I wiſh were the publick Care and Charge, as much as the providing for their Bodily ſubſiſtance;) the encouraging hopeful Students that are forced out of want to leave the Schools of Learning too ſoon; Buying proviſions when they are cheap, and Selling them out again without gain to the poor when they are dear, &c. But I muſt remember that I am confined, and have not the Liberty to enlarge now: perhaps, I may hereafter have time to ſpeak more largely of the ſeveral ways and honeſt arts of doing good in the world. For there are more ways of doing good than Alms-giving: And I am now limited to that Argument, and muſt not trouble you with too long an Epiſtle.

2. The Alms-giver that would with his Charity do the moſt good to the Poor, will do well ſo to contrive his Alms, that the Receiver may perceive he intends him a farther kindneſs: My meaning is, let every good Man aim at the good of his Brothers Soul in the Mercy he ſhews him. This is the Nobleſt kindneſs of all; Let the Poor Man diſcern that he that Relieves the Needs of his Body, hath a greater Deſign upon him, and that he aims at his Eternal welfare. Our Saviour went about doing good: And ſo it was that his works he did were ſuch as did at once give Relief and Inſtruction. And when he ſhewed Mercy to the Bodies, he did at the ſame time ſhew another to the Souls of Men. His Miracles were Demonſtrations, not of his Power alone, but of his Kindneſs alſo. And that was not a ſingle kindneſs neither, but a double one. VVhen he confirmed his Doctrine, he healed the Sick, and reſtored the Blind. And as the Sick and Blind received a great Advantage in their Sight and Health, ſo did the Souls of Men as he confirmed his Doctrine, and by that means ſtrengthned our Faith. Our Saviours Relief and Inſtruction went together: And as he fed the Multitude, ſo he Taught them too. When he Cured the Body of him that had been infirm thirty eight years, he is alſo mindful of his Soul, and bids him ſin no more, leſt ſome worſe thing overtake him. Our Alms give us a great Advantage of doing good to Mens Souls. For by them we may encourage Vertue and ſincere Piety. And then we do Effectually recommend it when we do Reward it. And he that Receives a bounty, will liſten to our Inſtruction and Advice: Our Liberality joyned with our Exhortations will render them more likely to prevail.

'Tis an incredible Force that Kindneſs hath, it will prevail where all other ways are ineffectual. And when this kindneſs is joyned with the Evidence of Truth, we ſhall be moſt likely to prevail. When Mercy and Truth meet thus together, it may be hoped they may prevail upon the ſinner to lead a New Life. I have often thought, that if he that Preaches to the Poor could plentifully Relieve them alſo, he would not fail of great Succeſs. He muſt be a very Obdurate ſinner that could ſtand out againſt the Evidence of Truth, and the Force of Mercy and Compaſſion. Truth it ſelf hath a mighty Energy and Force, and 'twould alone prevail upon us if we would ſuffer it, Exercere regnum ſuum, to Rule over us. But if we joyn Mercy with it 'twill be greatly ſtrengthned. 'Twere to be wiſhed that all the Miniſters of Religion were able to relieve the Needy: They might by this means (with Gods bleſſing) render their Sermons and other Spiritual Advices more available. They might with their Charity they ſhew their Bodies, win upon their Souls; and be Inſtruments of the Salvation of more of their People. However, they and all good Men muſt Deſign this in the Alms they do beſtow: VVe are Obliged to relieve the poor, but eſpecially the Houſhold of Faith, Gal. 6.10. And if they are to be firſt regarded, 'twill be great Charity to endeavour to increaſe that Number, and by our Alms to encourage Godlineſs and Vertue. And therefore when we give, let our Alms ſerve the ends of Piety and real goodneſs; let them advance as much as may be the good of Souls. Let us give, eſpecially to thoſe that are good, to thoſe that frequent the publick worſhip of God, to thoſe that are willing to ſubmit to Inſtruction, and to thoſe eſpecially that bring up their Children well. Let us riſe in our kindneſs as we diſcern them more diligent in Gods Service. VVe may with our other Alms give good Books, ſuch as may ſerve to their Inſtruction and Devotion, and enjoyn them to a conſtant attendance upon the worſhip of God. In a word, let us ſo give, that the Poor Man may perceive we have higher and more generous deſigns upon him, than what concerns this preſent Life: That he may Learn to ſet ſome price upon his Soul which he finds us to value and prize at an high rate.

3. 'Tis Adviſable, that the Alms-giver beſtow his Charity with his own hands: That he do both inquire out for the Needy,Hieronym. Epitaph. Fabiolae. Ad Oceanum. and afterwards Relieve them himſelf. Let him go to Priſons, to the Houſes of the pooreſt, examine their ſtore, and pry into their Neceſſities. Let him viſit Sick and Wounded poor People, and dreſs their Wounds with his own Hands if he can, or at leaſt, ſee them Dreſſed. 'Tis a kindneſs to help the Poor with our Purſe; but 'tis a greater to viſit them our ſelves, and to beſtow our Charity with our own Hands. The good Mans Preſence adds a new Kindneſs to his Alms. The Sick and the Poor are Refreſhed with the Company and Converſation, as well as the Alms of the good Man. The Preſence of the Charitable Man revives them: They are joyed to think that they are not altogether Neglected. Beſides, the good Man by this means will be ſure the Work which he intended, is done. He cannot fear a miſcarriage now, and he hath a fair Occaſion of Commending Vertue and Religion to the poor he viſits, and his Counſel is moſt likely to prevail. Beſides, by this means he will better Learn to pity the Afflicted, and to Bleſs God for what he himſelf enjoys. 'Twere well we would now and then go to Priſons and Hoſpitals, and the pooreſt Houſes and Families. This courſe would be much for our own Intereſt and the Poors alſo. 'Tis a moſt Chriſtian Office to do this, And would well become Perſons of the greateſt Quality and the faireſt Circumſtances. But this may not be expected; there will be but few that will take this care upon them. And, perhaps, ſome cannot bear it, and others cannot find time through the urgency and multiplicity of their other Affairs. Such as theſe however ought to help with their Eſtates, and whoever doth ſo doth well: But then 'tis Adviſable in the next place,

4. That he make uſe of Men of great Integrity to beſtow his Charity for him. Thanks be to God there are thoſe that ſpend a great part of their time in finding out and helping the Poor. There are thoſe that carry on Charitable Deſigns, and Labour greatly in it. And I know ſome ſuch whom Malice it ſelf can hardly faſten an Accuſation upon; Men who do deſign, and by the aſſiſtance of others, Effect great things; ſuch works of Charity and Compaſſion, that no Man can doubt but he hath ſufficient grounds both to truſt the Men, and encourage their work. And indeed it is very needful there ſhould be ſome ſuch Men as theſe eſpecially about this great City. The Apoſtles (when the Number of Diſciples was multiplyed) thought fit to conſtitute certain Officers on purpoſe to take care of the Poor, Acts 6. And there had need be always a number of Men attending upon this great Affair: And they had need be men very Exemplary for Piety, men of Leiſure and Eſtates, of great Prudence and Humility; of a merciful temper, and an inflexible Juſtice: Men that are great Lovers of Piety and true goodneſs where ever they meet it: Not Devoted fondly to one Sect or party of Men, nor yet Admirers of Theories and Speculations of Nice and Curious Opinions. And beſides all this, if they had the favour and allowance of publick Authority, and enabled with power alſo, they might be greatly Serviceable to the Community. 'Tis true, every Pariſh hath by Law certain Men appointed to be Over-ſeers of the Poor: And though this proviſion which the Law hath made be good, yet it is ſtill a Queſtion, whether it be ſufficient or not. We know that theſe Men are Choſen in Courſe and Order, according to the Houſes, or by their ſtanding and continuance in their ſeveral Pariſhes. And then it may be ſuppoſed it may ſometime happen that thoſe may be choſen that are not fit for that Employment, either becauſe they are men that cannot afford to attend upon that work, or for want of ſome other qualification which that Office does require. Beſides, they are limited in their Office, and receive their Laws as well as their Supplies from the Neighbourhood that choſe them: And though they are Obliged to keep men from ſtarving (if Complaint be made) yet they are frequently over-charged with the Numbers of the Poor they take the care of. And there are other works of Mercy that we ought to be concerned for beſides the bare preſerving the Poor from ſtarving. Beſides all that hath been ſaid, the Modeſt man that Complains not is all this while unprovided for. When the ſeven Deacons were Choſen to diſpenſe the Charity of the Church, 'tis ſaid, that the Number of the Diſciples was Multiplied. And thoſe words, perhaps, may intimate to us the Occaſion of chooſing theſe Officers. What the Number of the Diſciples was then, we are not indeed certain; but yet we do not Read before that, of any determinate Number above that of Five Thouſand in all, Acts 4.4. And how many of them were poor, and ſtood in Need of Relief we know not; but yet ſuppoſing the poor among them many, there were ſeven Deacons to provide for them: And very probable it is that ſome of our Pariſhes may have as many poor as were amongſt them, though not ſo many Devout and Pious men to take care for their Relief. I am ſure that the Relief of the poor is the Common Intereſt, and I ſee not but there might well be appointed ſome Common Patrons and Fathers of the Poor, who might make it a Common Care. When the Deacons were Choſen and ſet apart by the Apoſtles, 'tis ſaid immediately thereupon, That the Word of God Increaſed, and the Number of the Diſciples multiplied in Jeruſalem greatly, and a great Company of the Prieſts were Obedient to the Faith, Acts 6.7. That was the Conſequent of that Bleſſed work. And certain I am that 'tis much for the Intereſt and Advancement of Religion, that all its poor Proſelytes be well provided for. And 'tis a work truly pious to contrive a mean how this may be done, and contribute what we can towards it.

5. He that would do moſt good with his Alms will do well ſo to beſtow them that the receiver may be kept from Idleneſs as well as ſtarving. He that keeps men at work does a double kindneſs: He provides them with bread and employment too. I ſhall not need to repreſent how many are the ſad conſequents, and temptations of a poor and an idle life. It is ſometimes greater charity to lend than to give. He that lends a trading man encourages his diligence; and the borrower takes pains that he may repay. It would be a great charity to employ thoſe that are able to work, and 'tis no charity to relieve thoſe that will not. It would be of great advantage to the community to find out a way to employ all that are able to work: And as it would be no hard matter to do it in the city, with the united charity of many, ſo it would eaſe us of many begging people, and prevent their growing numbers.

I ſhall onely adde to what I have ſaid that it is adviſable that he that gives do it ſeaſonably; we ſay, he gives twice that gives quickly. A ſeaſonable releif prevents a greater charge. 'Tis much eaſier to prevent the fall of an houſe than to build it up when it is once down.

And thus Sir, I have given you my thoughts how a good man may give to the beſt advantage to himſelf, and to the greateſt profit of the receiver. But ſtill there are very many will deſire to be excuſed from giving Alms, and that becauſe they are not able. And indeed if they are not they have a juſt excuſe. But there are too many pretend this becauſe they are not willing, and too many others who render themſelves unable by their negligence and ill husbandry. I ſhall therefore ſhew.

Thirdly, How a good man may ſo order his affairs as to have ſomething to beſtow.

I make no queſtion but that a proviſion might be raiſed for the poors releif and employment without hazarding mens eſtates, or greatly impairing them, which is the Infidel objection that worldly men have againſt works of mercy: And how this may be done I am now to ſhew.

Firſt, by retrenching of ſuperfluities. There are very many that Trifie away thoſe Summs yearly which if they were united would amount to a very great treaſure, big enough to employ and relieve great numbers of indigent. We might ſave much which we ſpend intemperately, we eat and drink not only largely, but we do it with great Art, and Coſt. That which we might ſpare would preſerve the poor from hunger and from ſtarving; and we our ſelves would enjoy a greater health, and have leſſer accounts to give hereafter. 'Tis for our health to eat and drink ſparingly, Ʋnde beſtias Emis, hinc captos redime; unde feras paſcis hinc pauperes ale— Lactant. l. 6. c. 12. and it may turn to the great advantage of the poor here, and of our ſelves hereafter. Again, we ſpend much in our attire that might be ſaved without any loſs to us, and with great advantage to the poor; What we ſpend in this vanity would ſerve to cloath many that want a Covering. What we trifle away in Sports and Shows, in Games and Wagers, in unneceſſary Beaſts, and ſupernumerarie Servants, in Viſits and Feaſtings, in needleſs Journeys, and avoidable Law-ſuits, in purſuing our vain and ambitious Deſires, would ſerve to many and great purpoſes. We might at as cheap a rate build Hoſpitals, erect Work-houſes found Schools, maintain young Students, endow ſmall Vicarages; in a word, do Great and Noble works, where now we trifle, and ſpend our money for that which does not profit. But beſides that we ſpend much in this trifling manner, we ſpend very much upon our ſins and follies. And they that have nothing for a poor widow or fatherleſs child, that begs for the Lords ſake, have it for their luſts and follies. They maintain their vices at great rates when they refuſe to give a little to a charitable work. How often do men contend at a Tavern who ſhall pay the ſcore, when they will refuſe the next object of Charity that offers it ſelf. They are our Luſts undo us, and not our Charity. If we loved our God, we ſhould love our Brother; And if we did this as we ought, we ſhould deny our ſelves ſome things that his wants might be ſupplyed. And certainly our love is very cold if we cannot part with an ornament, or a vanity to ſupply his reall needs. We may help him and not hurt our ſelves: What is to us ſuperfluous, and we can well ſpare, will relieve his neceſſities. It aſtoniſhes me when I ſee how many abound in all the Comforts of life, even to the greateſt ſuperfluity, and yet have no ſenſe of theſe men that want bread. And it is ſomething ſtrange to me how theſe men can ſleep quietly amidſt all their abundance and ſuperfluity with which their houſes are ſtored, when ſo many of their poor brethren want bread to eat,Quae utilit as eſt parietes ſulgere gemmis, et Chriſtum in paupere periclitari? Hieron. Ad Pammachium. and garments to hide their nakedneſs. Methinks they ſhould take little pleaſure in their pomp and gaiety if they did but conſider the needs of thoſe that want relief.

Secondly, By giving that or part of that which is looked on by us as very contingent, or deſperate, and which we ſet little by, and do not much eſteem. As for example, ſuppoſe a man ſome time play at innocent games for his recreation, and play for ſomething; 'Tis to be ſuppoſed a wiſe and good man will play for no more than he is willing to loſe, and then he may well beſtow that upon the poor, or ſome proportion of it: Or again, ſuppoſe he do not play, yet methinks he may ſet aſide ſo much as he would be well content to loſe. Again, ſuppoſe a man receives a deſperate debt, which he gave for loſt (and ſuch things do ſometimes happen) or have goods arrived which he was informed, and did believe were loſt, in this caſe methinks he ſhould be inclined to give at leaſt ſome proportion to the poor out of gratitude to God:Plutarch. Queſt. Roman. For as of old thoſe men that were thought to be dead were not received into their houſes the ordinary way; ſo why ſhould we not ſeparate ſome part of theſe goods at leaſt, and by this means procure a bleſſing upon the reſt? We ſometimes recover what we value at a great rate, and that againſt the rules of reaſon and beyond our hopes, and in this caſe we may very well ſpare a part of its price at leaſt upon the poor: And may reaſonably believe that God preſerved it to us for this very end. The ſame is the caſe of Lotteries of all ſorts: He that uſes them renders what he has the certain poſſeſſion of uncertain and contingent, and ſure our charity is ſmall if we cannot devote that to the ſervice of the poor which we are content to render uncertain to our ſelves. Again, a good man falls into the hands of Thieves and Robbers: He is ſurprized and they are about to rifle him, and he thinks he comes off well without the loſs of his life; but at that moment ſome company intervenes, and the good man is preſerved, and all he had is ſafe; In this caſe 'tis hard if he have not ſo much Charity to give ſomething of what he ſaves to the poor, when he would readily have parted with all of it to theſe violent men. Or thus; we have a ſuit at Law, and are very like to be caſt, and in our thoughts give up our cauſe, but ſome unexpected providence intervenes and we get the day. In this caſe we ſhall do well to lay aſide ſomething to a charitable uſe. Once more, Thoſe men that trade much, make frequent bargaines and ſales: And ſo it is, the buyer beates down the price, and at length he and the ſeller are near an agreement; The difference is ſmall that then remaines, and uſually it is parted (and ſometimes after aſſeverations on both ſides to the contrary) but ſuppoſe every trading man that deals for greater matters would inſtead of dividing the ſmaller ſum, conſent that it ſhould be laid aſide for the poor: In doing ſo a ſtock would ſoon be raiſed towards the releif of the poor, and a great bleſſing would attend upon this way of trading. Thus in every ſale ſomething might be laid by, and but little felt. That this is a very uſuall practice in ſome places I have heard, and can tell where it is in uſe in this City, and could wiſh 'twere more common than it is. I am ſure there are ſome things we may part with and not feel which would be towards the poores releif a great ſupply.

Thirdly, By ſetting a ſide a certain proportion of our yearly Gains. There are ſome lay up, and add yearly to their eſtate, and theſe men cannot plead poverty: Now if ſuch men as theſe would before hand reſolve to lay aſide a certain proportion of their yearly gains, they would do but what becomes th •• well, and this courſe would raiſe a great ſtock for thoſe that need. This laying by for the poor the Apoſtle commends, and he does it in words that riſe higher than what I have mentioned. Ʋpon the firſt day of the week let every one of you lay by him in ſtore as God hath proſpered him, that there be no gatherings when I come. 1 Cor. 16.2. As God hath proſpered him, ſo we render thoſe words. But they are obſerved to import ſomething more;Tis not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 For 'tis not [as] in the text, but [whatſoever] I ſhall not therefore preſs men to give away all their gains; The caſe may be preſumed extraordinary which the Apoſtle commends, but yet ſtill a proportion we ſhall do well to lay by, and this men may do without any fear of waſting their eſtates. I ſhall not undertake to preſcribe what proportion this ought to be. I do not look upon it as a thing preſcribed, and if it were it would be ſtrict Juſtice and not Charity. God hath not determined the proportion, but every good man muſt conſider what is becoming and agreeable, and have a care he do not take too ſhort Meaſures. There have been very good Men that I could tell you of, that have laid aſide the tenth of their Income to Charitable Uſes, and theſe Men have ſeen cauſe doubtleſs ſo to do. I ſhall not now enquire into the Reaſons of their pitching upon that proportion: Methinks it ſhould not be thought an unreaſonable thing to invite Men to imitate them, at leaſt ſo far, as to lay by the tenth of their Yearly gains and increaſe, if not the tenth of their Yearly Income. That we are Obliged to lay by ſome conſiderable proportion, no man can doubt, that conſiders one thing, and that is, what was required of, and practiſed among the Jews.

And here I ſhall take an occaſion to conſider what proviſion God made for the poor under the Law of Moſes: And one would think we ſhould eaſily believe that we ought not to come ſhort of what they were obliged to, under the Goſpel of our Bleſſed Saviour. And the proviſion that we find amongſt them, was this which follows.

I ſhall not need to ſay any more than this, that he that ſoweth ſparingly, ſhall reap ſparingly; and the leſs Mercy we ſhew, the leſs we ſhall receive. I ſhall onely add the Exellent words of the Apoſtle: Every man according as he purpoſeth in his heart, ſo let him give; not grudgingly, or of Neceſſity, for God loveth a chearful Giver. And God is able to make all Grace abound towards you, that ye always having all ſufficiency in all things, may abound to every good work, 2 Cor. 9.7, 8.

Fourthly, By denying our ſelves ſome little ſatisfaction, that we may have ſomewhat to beſtow upon the poor. And here will be room for Perſons of mean Eſtates to ſhew kindneſſes to the Poor. We ought to pleaſe our Neighbour for his good, and 'twill be worth our while to do it with ſome Diſpleaſure to our ſelves. Suppoſe now we go in Cloaths that are cheap and plain, that we eat ſomewhat the leſs, that we avoid ſome innocent Divertiſement, and what we ſave this way give to the poor. Our Books ſomewhere tell us, that when Tarentum was Beſieged by the Romans, their Neighbours at Rhegium Faſted every tenth day, and ſent to the Beſieged the Victuals which they ſhould have eaten themſelves; A rare Example of Heathens, and that which may ſhame many Titular and falſe Chriſtians. If the Love of God be in us, we ſhall not think much to Faſt, and to beſtow the Meal we ſave upon our hungry, and almoſt ſtarved-Brother. And for us thus to Faſt will be acceptable to God, and profitable to our Brother. And we have but little ſenſe of Gods ſtupendious Mercy and kindneſs to us if we refuſe to do more for our Brother than this amounts to. It will well become us when our Brothers Neceſſities are great, to deny our ſelves thoſe things which we might elſe very Lawfully allow to our ſelves. It was a very ill Character the Prophet gave of Iſrael, where he tells us, That they did lie upon Beds of Ivory, and ſtretcht themſelves upon their Couches, that they chanted to the ſound of the Viol, and invented to themſelves Inſtruments of Muſick, and did drink Wine in Bowls, and annoint themſelves with the chief Oyntment, when in the mean time they were not grieved for the Affliction of Joſeph, Amos 6.4, 5, 6. 'Twas generouſly ſaid by Ʋriah, when he was perſwaded to go to his Houſe after his return from the Camp. The Ark, and Iſrael (ſays he) and Judah abide in Tents, and my Lord Joab, and the Servants of my Lord are Encamped in the open Fields; ſhall I then go into mine Houſe to Eat and to Drink, &c? 2 Sam. 11.11. Certainly if we eſteem our ſelves Members of the ſame Body, we ſhall not find our ſelves much at eaſe when our fellow-Members are in pain: And ſhall not be hard to be perſwaded to undergo ſome inconvenience for the Advantage of our Brethren.

The Apoſtle goes higher ſtill than any thing hath been ſaid yet. If we have nothing to give, he would have us Labour for ſomething, that we may have to give to him that needeth, Eph. 4.28. We ought to Labour rather than be a burden to others, and ſo we muſt do alſo on the • ehalf of our poor Neighbour, that he may not want what is Needful for him. And if this be difficult, and an hard ſaying, how ſhall we be able to lay down our Life for him?

And if after all this, we are not able to Relieve a poor Man, yet let us Pity him, and Pray for him; do what we can, and pray to the God of all Mercies to ſupport and help him. For there are more ways of being Serviceable to the poor than Alms-giving. Every Man cannot do that. But they that cannot Relieve, can Pity; they can Pray to God, and intercede with Men; they can give the Poor a good Example, and good Counſel: They may be able to Adviſe, and to ſtudy ways for their Advantage. And he that ſtudies the Art of well-doing, and recommends it to others, ſerves the Needy, though he be not able to give them Money.

And thus, Sir, I have given you my thoughts about this affair; and I fear I have, by doing ſo, given you too great a trouble alſo. I am very ſenſible that this Matter deſerves better to be conſidered. And I am far from thinking that I have ſaid what the Argument deſerves, or requires: Neither my Occaſions, nor other Circumſtances will afford me either leiſure or power to do that. If I have ſuggeſted any thing that may do any good, and contribute towards the Help of any afflicted Perſon, I ſhall think I have great cauſe to bleſs God on that behalf. I have however complyed with your Requeſt (I might ſay Importunity) and am ſatisfied with this, that though I have not ſaid what might have been ſaid, yet I have not declined ſo good a Cauſe, but have ſaid what at preſent I could. I ſhall onely add, that I am,