Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

Of the Three additional Precepts which Christ superindu∣ced, and made parts of the Christian Law.

DISCOURSE XI. Of CHARITY, with its parts, Forgiving, Giving, not Judging.

Of Forgiveness. PART I.

1. THE Holy Jesus coming to reconcile all the world to God, would reconcile all the parts of the world one with another, that they may rejoyce in their common band and their common Salvation. The first instance of Charity forbad to Christians all Revenge of Injuries; which was a perfection and endearment of duty be∣yond what either most * 1.1 of the old Philosophers, or the Laws of the Nations 〈◊〉〈◊〉 of Moses, ever practised or enjoyned. For Revenge was esteemed to unhallowed, unchristian natures as sweet as life, a satisfaction of injuries, and the onely cure of maladies and affronts. Onely, Laws of the wisest Com∣monwealths commanded that Revenge should be taken by the Judge; a few cases being excepted, in which, by sen∣tence of the Law, the injured person or his nearest Rela∣tive might be the Executioner of the Vengeance: as a∣mong* 1.2 the Jews in the case of Murther; among the Ro∣mans,* 1.3 in the case of an Adulteress or a ravished daughter,* 1.4 the Father might kill the Adulteress or the Ravisher. In* 1.5 other things the Judge onely was to be the Avenger. But Christ commanded his Disciples, rather than to take revenge, to expose themselves to a second injury, rather offer the other cheek than be avenged for a blow on this; For vengeance belongs to God, and he will retaliate: and to that wrath we must give place, saith S. Paul; that is, in well∣doing and evil suffering commit our selves to his righteous judgment, leaving room for his ex∣ecution,* 1.6 who will certainly do it, if we snatch not the sword from his arm.

2. But some observe, that our Blessed Saviour instanced but in smaller injuries: He that bad us suffer a blow on the cheek, did not oblige us tamely to be sacrificed; he that enjoyned us to put up the loss of our Coat and Cloak, did not signifie his pleasure to be that we should 〈◊〉〈◊〉 our Family to be turned out of doors, and our whole Estate aliened and cancelled, especially we being otherwise obliged to provide for them under the pain of the curse of Infidelity. And indeed there is much reason our defences may be extend∣ed, when the injuries are too great for our sufferance, or that our defence bring no great∣er damage to the other than we divert from our selves. But our Blessed Saviour's prohibition is instanced in such small particulars, which are no limitations of the gene∣ral Precept, but particulars of common consideration. But I say unto you, resist not evil:* 1.7 so our English Testament reads it; but the word signifies avenge not evil, and it binds us to this only, that we be not avengers of the wrong, but rather suffer twice, than once to be avenged. He that is struck on the face may run away, or may divert the blow, or bind the hand of his enemy; and he whose Coat is snatched away may take it again, if without injury to the other he may do it. We are sometimes bound to resist evil: every clearing of our innocence, refuting of calumnies, quitting our selves of re∣proach, is a resisting evil; but such which is hallowed to us by the example of our Lord himself and his Apostles. But this Precept is clearly expounded by S. Paul, Render* 1.8 not evil for evil, that is, be not revenged: You may either secure or restore your selves to the condition of your own possessions or fame, or preserve your life, provided that no evil be returned to him that offers the injury. For so sacred are the Laws of Christ, so holy and great is his Example, so much hath he endear'd us who were his enemies, and so frequently and severely hath he preached and enjoyned Forgiveness; that he who

knows not to forgive, knows not to be like a Christian, and a Disciple of so gentle a Master.

3. So that the smallness or greatness of the instance alters not the case in this duty: In the greatest matters we are permitted only to an innocent defence, in the smallest we may do so too: I may as well hold my coat fast as my gold, and I may as well hide my goods as run away, and that's a defence; and if my life be in danger, I must do no more but defend my 〈◊〉〈◊〉. Save only that defence in case of life is of a larger significati∣on than in case of goods. I may wound my enemy, if I cannot else be safe; I may disarm him, or in any sence disable him, and this is extended even to a liberty to kill* 1.9 him, if my defence necessarily stands upon so hard conditions: for although I must not give him a wound for a wound, because that cannot cure me, but is certainly Re∣venge; yet when my life cannot be otherwise safe than by killing him, I have used that liberty which Nature hath permitted me, and Christ hath not forbidden, who only in∣terdicted Revenge, and for bad no desence which is charitable and necessary, and not blended with malice and anger. And it is as much Charity to preserve my self as him, when I fear to die.

4. But although we find this no-where forbidden, yet it is very consonant to the ex∣cellent mercy of the Gospel, and greatly laudable, if we chuse rather to lose our life; in imitation of Christ, than save it by the loss of another's in pursuance of the permissi∣ons of Nature. When Nature only gives leave, and no Law-giver gives command to defend our lives, and the excellence of Christianity highly commends dying for our enemies, and propounds to our imitation the greatest Example that ever could be in the world; it is a very great imperfection, if we chuse not rather to obey an insinuation of the Holy Jesus, than with greediness and appetite pursue the bare permissions of Na∣ture. But in this we have no necessity. Only this is to be read with two cautions. 1. So long as the assaulted person is in actual danger, he must use all arts and subter∣fuges which his wit or danger can supply him with, as passive defence, flight, arts of diversion, entreaties, soft and gentle answers, or whatsoever is in its kind innocent, to prevent his sin and my danger; that when he is forced to his last defence, it may be certain he hath nothing of Revenge mingled in so sad a remedy. 2. That this be not* 1.10 understood to be a permission to defend our lives against an angry and unjust Prince: for if my lawful Prince should attempt my life with rage, or with the abused solemni∣ties of Law; in the first case the Sacredness of his Person, in the second, the reverence and religion of Authority, are his defensatives, and immure him, and bind my hands, that I must not 〈◊〉〈◊〉 them up, but to Heaven, for my own defence and his pardon.

5. But the vain pretences of vainer persons have here made a Question where there is no seruple; And if I may defend my Life with the sword, or with any thing which Nature and the Laws forbid not, why not also mine Honour, which is as dear as life, which makes my 〈◊〉〈◊〉 without contempt, useful to my friend, and comfortable to my self? For to be reputed a Coward, a baffled person, and one that will take affronts, is to be miserable and scorned, and to invite all insolent persons to do me injuries. May I not be permitted to fight for mine Honour, and to wipe off the stains of my reputation? Honour is as dear as life, and sometimes dearer. To this I have many things to say, For that which men in this question call Honour is nothing but a reputation amongst persons vain, unchristian in their deportment, empty and ignorant souls, who count that the standard of Honour which is the instrument of reprobation; as if to be a Gentleman were to be no Christian. They that have built their Reputation upon such societies must take new estimates of it, according as the wine, or fancy, or custom, or some great fighting person shall determine it; and whatsoever invites a quarrel is a rule of Honour. But then it is a sad consideration to remember, that it is accounted honour not to recede from any thing we have said or done: It is honour not to take the Lie, in the mean time it is not dishonourable to lie indeed, but to be told so; and not to kill him that says it, and venture my life and his too, that is a forfeiture of reputation. A Mistresses's favour, an idle discourse, a jest, a jealousie, a health, a gayety, any thing must ingage two lives in hazard, and two Souls in ruine; or else they are disho∣noured. As if a Life, which is so dear to a man's self, which ought to be dear to others, which all Laws and wisePrinces and States have secured by the circumvallation of Laws and penalties, which nothing but Heaven can recompense for the loss of, which is the breath of God, which to preserve Christ died, the Son of God died, as if this were so con∣temptible a thing, that it must be ventured for satisfaction of a vicious person, or a vain custom, or such a folly which a wise and a severe person had rather die than be guilty of. Honour is from him that honours: now certainly God and the King are the

fountains of Honour; right Reason and Religion, the Scripture and the Laws, are the best rules of estimating Honour: and if we offer to account our Honours by the senseless and illiterate discourses of vain and vicious persons, our Honour can be no greater than the fountain from whence it is derivative; and at this rate Harpaste, Seneca's Wive's fool, might have declared Thersites an honourable person, and every bold Gladiator in a Roman Theatre, or a fighting Rebel among the slaves of Sparta, or a Trouper of Spartacus his Guard, might have stood upon their Honour upon equal and as fair a chal∣lenge. Certainly there is no greater honour than to be like the Holy Jesus, and he is delectable in the eyes of God, and so are all his relatives and sollowers, by partici∣pation of his honour; and nothing can be more honourable than to do wise and excellent actions, according to the account of Divine and 〈◊〉〈◊〉 Laws: and if either God or the King can derive Honour upon their subjects, then whatso∣ever is contrary to that which they honour must needs be base, dishonourable and in∣glorious.

6. But if we be troubled for fear of new and succeeding injuries, and will needs fight, and as much as lies in us kill our Brother to * 1.11 prevent an injury, nothing can be more unworthy of a Christian, nothing can be more inhumane. 〈◊〉〈◊〉, pleading in the Roman Senate in the behalf of the Rhodian Embassadors, who came to beg peace of the Com∣monwealth, which had entertained an anger and some thoughts of war against them, upon pretence that the Rhodians would war with them when they durst, discoursed se∣verely and prudently against such unreasonable purposes. And the life of men and the interest of states is not like the trade of Fencers, whose lot is to conquer if they strike sirst, to die if they be prevented: Man's life is not established upon so unequal and un∣reasonable necessities, that either we must sirst do an injury, or else it is certain we must receive a mischief. God's providence and care in his government of the world is more vigilant and merciful, and he protects persons innocent and just in all cases, ex∣cept when he means to make an injury the instrument of a grace, or a violent death to be the gate of glory. It was not ill answered of 〈◊〉〈◊〉 to King Polyphontes, who therefore killed his Brother, because he had entertained a purpose to have killed him; You should only have done the same injury to him which he did to you; you should still have had a purpose to kill him: for his injustice went no farther; and it is hard to requite ill and uncertain purposes with actual Murther, especially when we are as much secured by the power of Laws, as the whole Commonwealth is in all its greatest interests. And therefore for Christians to kill a man to prevent being bastled or despised, is to use an extreme desperate remedy, infinitely painful and deadly, to prevent a little griping in the belly foreseen as possible to happen it may be three years after. But besides, this objection supposes a Disease almost as earnestly to be cured as this of the main Question; for it represents a man keeping company with lewd and debauched persons, spending his time in vanity, drunken societies, or engaged in lust, or placing his 〈◊〉〈◊〉 amongst persons apt to do affronts and unworthy misdemeanours; and indeed an affront, an in∣jury, a blow, or a loud disgrace, is not the consequent of not sighting, but a punish∣ment for engaging in loose, baser and vicious company. If the Gallants of the age would find an honest and a noble employment, or would be delicate in the choice of their friends and company, or would be severe in taking accounts of themselves and of their time, would live as becomes persons wise and innocent, that is, like Christians, they would soon perceive themselves removed far from injuries, and yet farther from trouble, when such levities of mischance or folly should intervene. But suppose a man affronted or disgraced, it is considerable whether the man deserved it or no. If he did, let him entertain it for his punishment, and use it for an instrument of correction and hu∣mility: If he did not, as an instance of fortitude and despite of lower things. But to venture lives to abolish a past-act is madness, unless in both those lives there was not good enough to be esteemed greater and of better value than the light affront had in it of misery and trouble. Certainly those persons are very unfortunate, in whose lives much more pleasure is not than there is mischief in a light blow, or a lighter affront, from a vain or an angry person. But suppose there were not, yet how can sighting or killing my adversary wipe off my aspersion, or take off my blow, or prove that I did not lie? For it is but an ill argument to say, If I dare kill him, then I did not lie; or if I dare fight, then he struck me not; or if I dare venture damnation, then I am an honourable person. And yet farther, who gave me power over my own life, or over the life of ano∣ther, that I shall venture my own, and offer to take his? God and God's Vicegerent only are the Lords of lives; who made us Judges, and Princes, or Gods? and if we be not such, we are Murtherers and Villains. When Moses would have parted the Duellists

that fought in Egypt, the injurious person asked him, Who made thee a judge or ruler over us? Wilt thou kill me, as thou didst the Egyptian yesterday? meaning, he had no power to kill, none to judge of life and death, unless he had been made a Ruler. Yea but flesh and bloud cannot endure a blow or a disgrace. Grant that too, but take this into the account, Flesh and bloud shall not inherit the Kingdom of God. And yet besides this, those persons have but a tender stock of reason and wisdom and patience who have not dis∣course enough to make them bear an injury, which the Phi∣losophy of the Gentiles, without the light of Christianity,* 1.12 taught them to tolerate with so much equanimity and dispassi∣onate entertainment. That person is not a man who knows not how to suffer the inconvenience of an accident, and indiscretion of light persons; or if he could not, yet certainly that is a mad impatience when a man, to remedy the pain of a drop of scalding water, shall drench himself in the liquid flames of pitch and a bituminous bath.

7. Truth is, to fight a Duel is a thing that all Kingdoms are bound to restrain with highest severity; it is a consociation of many the worst acts that a person ordinarily can be guilty of; it is want of Charity, of Justice, of Humility, of trust in God's provi∣dence; it is therefore Pride, and Murther, and Injustice, and infinite Unreasonable∣ness, and nothing of a Christian, nothing of excuse, nothing of honour in it, if God and wise men be admitted Judges of the Lists. And it would be considered, that eve∣ry one that fights a Duell must reckon himself as dead or dying, (for however any man flatters himself by saying he will not kill, if he could avoid it; yet rather than be kil∣led he will, and to the danger of being killed his own act exposes him:) now is it a good posture for a man to die with a sword in his hand thrust at his Brother's breast with a purpose either explicit or implicit to have killed him? Can a man die twice, that in case he miscarries and is damned for the first ill dying, he may mend his fault and die bet∣ter the next time? Can his vain, imaginary and phantastick shadow of Reputation make him recompence for the disgrace and confusion of face, and pains and horrors of Eternity? Is there no such thing as forgiving injuries, nothing of the discipline of Je∣sus in our spirits? are we called by the name of Christ, and have nothing in us but the spirit of Cain, and Nimrod, and Joab? If neither Reason nor Religion can rule us, nei∣ther interest nor safety can determine us, neither life nor Eternity can move us, nei∣ther God nor wise men be sufficient Judges of Honour to us; then our damnation is just, but it is heavy; our fall is certain, but it is cheap, base, and inglorious. And let not the vanities or the Gallants of the world slight this friendly monition, rejecting it with a scorn, because it is talking like a Divine: it were no disparagement if they would do so too, and believe accordingly; and they would find a better return of ho∣nour in the crowns of Eternity by talking like a Divine, than by dying like a fool; by living in imitation and obedience to the laws of the Holy Jesus, than by perishing, or committing Murther, or by attempting it, or by venturing it, like a weak, impo∣tent, passionate and brutish person. Upon this Chapter it is sometime asked, whether a Virgin may not kill a Ravisher to defend her Chastity. Concerning which as we have no special and distinct warrant, so there is in reason and analogy of the Gospel much for the negative. For since his act alone cannot make her criminal, and is no more than a wound in my body, or a civil or a natural inconvenience, it is unequal to take a life in exchange for a lesser injury, and it is worse that I take it my self. Some great examples we find in story, and their names are remembred in ho∣nour; but we can make no judgement of them, but that their zeal was re∣proveable for its intemperance, though it had excellency in the matter of the Pas∣sion.

8. But if we may not secure our Honour, or be revenged for injuries by the sword, may we not crave the justice of the Law, and implore the vengeance of the Judge, who is appointed for vengeance against evil doers? and the Judge being the King's Officer, and the King God's Vicegerent, it is no more than imploring God's hand; and that is giving place to wrath, which S. Paul speaks of, that is, permitting all to the Divine Justice. To this I answer, That it is not lawful to go to Law for every occasion or slighter injury, because it is very distant from the mercies, forgiveness and gentleness of a Christian, to contest for Trifles; * 1.13 and it is certain that the injuries, or evil, or charges of trouble and expence, will be more vexa∣tious and afflictive to the person contested, than a small instance of wrong is to the person injured.

And it is a great intemperance of anger and impotence of spi∣rit,* 1.14 a covetousness and impatience, to appeal to the Judge for determination concerning a lock of Camel's hair or a Goat's beard, I mean any thing that is less than the gravity of Laws or the solemnity of a Court, and that does not out-weigh the inconveniencies of a Suit. But this we are to consider in the expression of our Blessed Saviour, If a man will sue thee* 1.15 at the Law, and take thy Cloak, let him have thy Coat also. Which words are a particu∣lar instance in pursuit of the general Precept, Resist not, or avenge not, evil. The pri∣mitive Christians (as it happens in the first fervours of a Discipline) were sometimes severe in observation of the letter, not subtlely distinguishing Counsels from Precepts, but swallowing all the words of Christ without chewing or discrimination. They ab∣stained from Tribunals, unless they were forced thither by persecutors; but went not thither to repeat their goods. And if we consider Suits of Law as they are wrapp'd in* 1.16 circumstances of action and practice, with how many subtleties and arts they are ma∣naged, how pleadings are made mercenary, and that it will be hard to find right coun∣sel that shall advise you to desist if your cause be wrong, (and therefore there is great reason to distrust every Question, since, if it be never so wrong, we shall meet Advocates to encourage us and plead* 1.17 for it) what danger of miscarriages, of uncharitableness, an∣ger and animosities, what desires to prevail, what care and* 1.18 fearfulness of the event, what 〈◊〉〈◊〉 temptations do in∣tervene, how many sins are secretly 〈◊〉〈◊〉 in our 〈◊〉〈◊〉 and actions; if a Suit were of it self never so lawful, it would concern the duty of a Christian to avoid it, as he prays against temptations, and cuts off the opportunities of a sin. It is not lawful for a Christian to sue his brother at the Law, unless he can be patient if he loses, and charitable if he be wronged, and can 〈◊〉〈◊〉 his end without any mixture of Covetousness, or desires to prevail without Envy, or can believe him∣self wrong when his Judge says he is, or can submit to peace when his just cause is op∣pressed, and rejected and condemned, and without pain or regret can sit down by the loss of his right, and of his pains and his money. And if he can do all this, what need he go to Law? He may with less trouble and less danger take the loss singly, and expect God's providence for reparation, than disentitle himself to that by his own srowardness, and take the loss when it comes loaden with many circumstances of trouble.

9. But however by accident it may become unlawful to go to Law in a just cause, or in any, yet by this Precept we are not 〈◊〉〈◊〉. To go to Law for revenge we are simply 〈◊〉〈◊〉, that is, to return evil for evil; and therefore all those Suits which are for * 1.19 vindictive sentences, not for reparative, are directly criminal. To follow a Thief to death for spoiling my goods is extremely unreasonable and uncharitable; for as there is no proportion between my goods and his life, (and therefore I demand it to his evil and injury) so the putting him to death repairs not my estate: the first makes it in me to be unjust, the latter declares me malicious and revengeful. If I demand an eye for an eye, his eye extinguished will not enlighten mine; and therefore to prosecute him to such purposes is to resist or render evil with evil, directly against Christ's Sermon. But if the postulation of sentence be in order only to restore my self, we find it permitted by S. Paul, who, when for the 〈◊〉〈◊〉 sake he forbad going to Law before unbelievers, and for the danger and temptation's sake, and the latent irregularity which is certainly ap∣pendent to ordinary Litigations, he is angry indefinitely with them that go to Law; yet he adviseth that Christian Arbitrators be appointed for decision of emergent Que∣stions. And therefore when the Supreme Authority hath appointed and regularly established an Arbitrator, the permission is the same. S. Paul is angry that among* 1.20 Christians there should be Suits, but it is therefore he is chiefly angry because Christi∣ans do wrong; they who should rather suffer wrong, yet that they should do it, and defraud their brother, which in some sence enforces Suits, that's it he highly blames. But when injustice is done, and a man is in a considerable degree defrauded, then it is permitted to him to repeat his own before Christian Arbitrators, whether chosen by private consent or publick authority; for that circumstance makes no essential altera∣tion in the Question: but then this must be done with as much simplicity and un∣mingled design as is possible, without any desire of rendring evil to the person of the offender, without arts of heightning the charge, without prolongation, devices, and arts of vexation, without anger and animosities; and then although accidentally there is some appendent charge to the offending person, that is not accounted upon the stock

of Revenge, because it was not designed, and is not desired, and is cared for to prevent it as much as may be, and therefore offer was made of private and unchargeable Arbi∣trators; and this being refused, the charge and accidental evil, if it be less than the loss of my sufferance and injury, must be reckoned to the necessities of affairs, and put upon the stock of his injustice, and will not affix a guilt upon the actor. I say, this is true, when the actor hath used all means to accord it without charge, and when he is refused manages it with as little as he can, and when it is nothing of his desire, but something of his trouble, that he cannot have his own without the lesser accidental evil to the of∣fender, and that the question is great and weighty in his pro∣portion;* 1.21 then a Suit of Law is of it self lawful. But then let it be remembred how many ways afterwards it may become unlawful, and I have no more to add in this Article but the saying of the son of Sirach, He that loves danger shall perish in it. And certainly he had need be an Angel that manages a Suit innocently; and he that hath so excellent a spirit as with innocence to run through the 〈◊〉〈◊〉 temptations of a Law-suit, in all probability hath so much holiness as to suffer the injury, and so much prudence as to avoid the danger: and therefore nothing but a very great defalcation or ruine of a man's estate will from the beginning to the end ju∣stifie such a controversie. When the man is put to it so, that he cannot do some other duty without venturing in this, then the grace of God is sufficient for him; but he that enters lightly shall walk dangerously, and a thousand to one but he will fall foully.* 1.22 It is utterly a fault among you, said S. Paul, because ye go to Law one with another. It is* 1.23 not always a crime, but ever a fault and an irregularity, a recession from Christian perfection, and an entertaining of a danger, which though we escape through, yet it was a fault to have entred into it, when we might have avoided it. And even then* 1.24 when it is lawful for us, it is not expedient: For so the Apostle summs up his reprehen∣sion concerning Christians going to Law, We must rather take wrong, rather suffer our* 1.25 selves to be defrauded; and when we cannot bear the burthen of the loss, then indeed we are permitted to appeal to Christian Judges; but then there are so many cautions to be observed, that it may be the remedy is worse than the disease. I only observe this one thing, that S. Paul permits it only in the instance of defraudation or matter of interest; such as are defending of Widows and Orphans and Churches, which in esti∣mation of Law are by way of fiction reckoned to be in pupillage and minority; add also repeating our own interests, when our necessities, or the support of our family and re∣latives, requires it: for all these are cases of Charity or duty respectively. But besides the matter of defraudation, we find no instance expressed, nor any equality and paral∣lel of reason to permit Christians in any case to go to Law; because in other things the sentence is but vindictive, and cannot repair us; and therefore demanding Justice is a rendring evil in the proper matter of Revenge. Concerning which I know no 〈◊〉〈◊〉 but in an action of Scandal and ill report. But because an innocent and an holy life will force light out of darkness, and Humility, and Patience, and waiting upon God will bring glory out of shame; I suppose he who goes to Law to regain his credit at∣tempts the cure by incompetent remedies: if the accusation be publick, the Law will call him to an account, and then he is upon his defence, and must acquit himself with meekness and sincerity; but this allows not him to be the actor, for then it is rather a design of Revenge than a proper deletery of his disgrace, and purgative of the 〈◊〉〈◊〉. For if the accusation can be proved, it was no calumny; if it be not proved, the person is not always innocent, and to have been accused leaves something foul in his reputa∣tion: and therefore he that by Law makes it more publick propagates his own disgrace, and sends his shame farther than his innocence, and the crime will go whither his ab∣solution shall not arrive.

10. If it be yet farther questioned, whether it be lawful to pray for a Revenge, or a Punishment upon the offender, (I reckon them all one; he that prays for punishment of him that did him personal injury cannot easily be supposed to separate the Punishment from his own Revenge) I answer, that although God be the avenger of all our wrongs, yet it were fit for us to have the affections of brethren, not the designs and purposes of a Judge, but leave them to him to whom they are proper. When in the bitterness of soul an oppressed person curses sadly, and prays for vengeance, the calamity of the man and the violence of his enemy hasten a curse, and ascertain it. But what∣ever excuses the greatness of the Oppression may make I know not; but the bitter∣ness of the spirit, besides that it is pitiable as it is a passion, yet it is violent and less Christian as it is active and sends forth prayers. Woe is pronounced to them by whom the

〈◊〉〈◊〉 cometh; yet we must beware of offences, because by them we are engaged in a sin: and he that prays for a Revenge hath a revengeful spirit, however it be restrained by Laws and exteriour tendernesses from acting such dire purposes. And he that prays for Revenge may indeed procure a Justice to be done upon the injurious person; but often∣times it happens then to fall on him when we least wish it, when we also have a con∣junct interest in the others preservation and escape: God so punishing the first wrong, that we also may smart for our uncharitable wishes. For the ground of all this discourse is, that it is part of Christian Charity to forgive * 1.26 injuries: which forgiveness of the injury, although it may reasonably enough stand with my fair and innocent requiring of my own, which goes no farther than a fair repetition; yet in no case can it stand with the acting and desiring Revenge, which also in the formality of Revenge can have no pretence of Charity, because it is ineffective to my restitution. This Discourse con∣cerns private persons; whether it concern the Question of War, and how far, is not proper for this Consideration.

Of Alms. PART II.

1. BUT Christian Charity hath its effect also in Benefits as well as Gentleness and innocence: Give to him that asketh, and from him that would borrow of thee turn* 1.27 not thou away. But when thou dost thine Alms, 〈◊〉〈◊〉 not thy left hand know what thy right hand doth. These are the Precepts of the Lord, for the substance and the manner of Alms, for the quantity and freeness of the donative, and the simplicity of him that gives; to which add those other words of his, Sell your possessions, and give Alms. This* 1.28 Precept with its circumstances was intended as a defensative against Covetousness and Prodigality, and a suppletory to make up the wants, and to make even the breaches of mankind: In which we shall best understand our obligation, if we consider in what proportion we must give Alms, and to what persons, and in what manner.

2. First, For the Quantity, we shall best take an estimate of it, if we remember* 1.29 the portion which God allows to Christians, Having food and raiment, let us be content with it: and our Blessed Saviour at the latter end of this Sermon stirs us up to confidence in God, and not to doubt our provisions, by telling that God feeds the Ravens, and clothes the Lilies, and he will much rather do it to us, he will clothe us and feed us; no more is in the promise, no more is in our need: and therefore whatsoever is beside our needs natural and personal, that is, proportioning our needs to the condition of our life, and exigence of our calling, and quality of our person, all that can be spared from what we modestly and temperately spend in our support, and the supply of our fami∣lies,* 1.30 and other necessary incidents, all that is to be spent in Charity or Religion. He defrauds the poor of their right who detains from them beyond his own necessary, pru∣dent, and convenient supplies, saith S. Hierom: and this is intended to be a retrench∣ment of all vain expences, costly feasts, rich cloaths, pompous retinue, and such 〈◊〉〈◊〉 of expence which of themselves serve no end of piety or just policy, but by wife and temperate persons are esteemed unnecessary, and without which the dignity* 1.31 and just value of the person may still be retained. Whatsoever is vainly spent was the portion of the poor; whatsoever we lose in idle gaming, revelling, and wantonness* 1.32 of prodigality, was designed by Christ to refresh his own bowels, to fill the bellies of* 1.33 the poor; whatsoever lies in our repository useless and superfluous, all that is the poor* 1.34 man's inheritance: and certainly there is not any greater baseness than to suffer a man to perish or be in extreme want of that which God gave me for him, and beyond my own needs. It is unthankfulness to God, it is unmercifulness to the poor, it is impro∣vidence to our selves, it is unfaithfulness in the dispensation of the money of which* 1.35 God made him but the Steward, and his chest the Bank for the exchange and issuing it to the indigent. And he that is unmerciful and unjust is extremely unlike God. But in taking this estimate concerning our 〈◊〉〈◊〉 we are to 〈◊〉〈◊〉 according to the rules of prudence, not making determinations in grains and scruples, but in the greater actions and accountable proportions of our estates. And if any man seeing great ne∣cessities of indigent and calamitous persons shall give beyond his ability, he had the Philippians for his precedent, and he hath God ingaged for his payment, and a greater

〈◊〉〈◊〉 in Heaven for his reward. Only this; as we are to provide for our selves, so al∣so for our Family and the relatives of our charge and nearer endearments, not only with a provision of the present day's entertainment, but also for all nearer, probable, fore∣seen and expected events, such as are Portions for our Children, Dowries for Daugh∣ters: but this must not be extended to care and reservations for all possible and far-di∣stant events; but so much is to be permitted to the Divine Providence as our present duty gives leave. In which although a prudent guide and a sober reason are to make application to practice, yet the Rule in general is, That by so much we are to relieve the poor, as we can deduct from such a portion of good things as God permits us to use for our own support, and reasonable and temporal conveniencies of our person and con∣dition; ever remembring, that if we encrease in our Estate we also should encrease in Charity, that in this also may be verified what is written, He that had much had no∣thing over, and he that had little had no lack. There is in the quantity of these donatives some latitude; but if we sow sparingly, or if we scatter plentifully, so we shall reap: Only we must be careful that no extreme necessity or biting want lies upon any poor man, whom we can relieve without bringing such a want upon our selves which is less than the permissions of fortune which the mercies of God have permitted to us, that is, food and raiment proper for us. Under food and raiment all the necessaries of our life are to be understood: Whatsoever is more than this is counsel and perfection; for which a proportionable reward is deposited in the treasures of Eternity.

3. Secondly, If question be made concerning the Persons who are to be the object of our Alms, our rule is plain and easie; for nothing is required in the person suscipient and capable of Alms, but that he be in misery and want, and unable to relieve himself. This last clause I insert in pursuance of that caution given to the Church of Thessalonica by S. Paul, If any one will not work, neither let him eat; for we must be careful that our* 1.36 Charity, which is intended to minister to poor mens needs, do not minister to idle∣ness and the love of beggery, and a wandring, useless, unprofitable life. But, aba∣ting this, there is no other consideration that can exempt any needy person from participation of your Charity; not, though* 1.37 he be your Enemy; (for that is it which our Blessed Saviour* 1.38 means in the appendix of this Precept, Love your Enemies, that is, according to the exposition of the Apostle, If thine ene∣my hunger, 〈◊〉〈◊〉 him, if he thirst, give him drink) not, though he be an Unbeliever; not, though he be a vicious * 1.39 person: provided only that the vice be such to which your relief mini∣sters no fuel and adds no flame; and if the mere necessities of his nature be supplied, it will be a fair security against the danger; but if the vice be in the scene of the body, all freer comforts are to be denied him, because they are but in∣centives of sin and Angels of darkness. This I the rather insert, that the pride and su∣percilious austerities of some persons become not to them an instrument of excuse from ministring to needy persons, upon pretence their own sins brought them into that con∣dition. For though the causes of our calamities are many times great secrets of Provi∣dence, yet suppose the poverty of the man was the effect of his Prodigality or other baseness, it matters not as to our duty how he came into it, but where he is; lest we also be denied a visit in our sicknesses, and a comfort in our sorrow, or a counsel in our doubts, or aid in any distress, upon pretence that such sadness was procured by our sins: and ten to one but it was so. Do good to all, faith the Apostle, but especially to the family of faith; for to them our Charity is most proper and proportioned: to all, viz. who are in need, and cannot relieve themselves; in which number persons that can work are not to be accounted. So that if it be necessary to observe an order in our Cha∣rity, that is, when we cannot supply and suffice for all our opportunities of mercy, then let not the Brethren of our Lord go away ashamed; and in other things observe the order and propriety of your own rela∣tions,* 1.40 and where there is otherwise no difference, the degree of the necessity is first to be considered. This also, if the ne∣cessity be 〈◊〉〈◊〉 and extreme, what-ever the man be, he is first* 1.41 to be relieved before the lesser necessities of the best persons or most holy poor. But the proper objects of our Charity are old persons, sick or impotent, laborious and poor Housekeepers, Widows and Orphans, people oppressed or persecuted for the cause of Righteousness, distressed Strangers, Captives and abused Slaves, prisoners of Debt. To these we must be liberal, whether they be holy or unholy, remembring that we are sons of that

Father who makes the dew of Heaven to drop upon the dwellings of the righteous and the fields of sinners.

4. Thirdly, The Manner of giving Alms is an office of Christian prudence; for in what instances we are to exemplifie our Charity we must be determined by our own powers, and others needs. The Scripture reckons entertaining strangers, visiting the sick, going to prisons, feeding and cloathing the hungry and naked: to which, by the exigence of the poor and the analogy of Charity, many other are to be added. The* 1.42 Holy Jesus in the very Precept instanced in lending money to them that need to bor∣row; and he adds, looking for nothing again, that is, if they be unable to pay it. For∣giving Debts is a great instance of mercy, and a particular of excellent relief: but to imprison men for Debt, when it is certain they are not able to pay it, and by that pri∣son will be far more disabled, is an uncharitableness next to the cruelties of salvages, and at infinite distance from the mercies of the Holy Jesus.

Of not Judging. PART III.

ANother instance of Charity our great Master inserted in this Sermon, [not to judge our Brother:] and this is a Charity so cheap and so reasonable, that it requires nothing of us but silence in our spirits. We may perform this duty at the charge of a negative; if we meddle not with other mens affairs we shall do them no wrong, and purchase to our selves a peace, and be secured the rather from the 〈◊〉〈◊〉 sentence of a severer Judge. But this interdict forbids only such judging as is ungentle and unchari∣table: in criminal causes let us find all the ways to alleviate the burthen of the man by just excuses, by extenuating or lessening accidents, by abatement of incident circum∣stances, by gentle sentences, and whatsoever can do relief to the person, that his spirit be not exasperated, that the crime be not the parent of impudence, that he be not in∣sulted on, that he be invited to repentance, and by such sweetnesses he be led to his re∣stitution. This also in questions of doubts obliges us to de∣termine* 1.43 to the more favourable sence; and we also do need the same mercies, and therefore should do well by our own rigour not to disintitle our selves to such possibilities and re∣serves* 1.44 of Charity. But it is foul and base, by detraction and iniquity to blast the reputation of an honourable action, and* 1.45 the fair name of vertue with a calumny. But this duty is also a part of the grace of Justice and of Humility, and by its rela∣tion and kindred to so many vertues is furnished with so many arguments of amability and endearment.

Notes

• * 1.1

  Plutarchus 〈◊〉〈◊〉 multa 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 inimicos. "〈◊〉〈◊〉 & 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 est quàm in 〈◊〉〈◊〉—Oblatâ 〈◊◊〉〈◊◊〉 inimi∣cum, 〈◊〉〈◊〉 missum 〈◊◊〉〈◊◊〉 est. Qui 〈◊〉〈◊〉 miseratur 〈◊◊〉〈◊◊〉, & 〈◊◊〉〈◊◊〉 in∣digenti, & filiis 〈◊〉〈◊〉 at familiae 〈◊〉〈◊〉 ipsorum 〈◊〉〈◊〉 operam suam 〈◊◊◊〉〈◊◊◊〉 qui 〈◊〉〈◊〉 amat, 〈◊◊◊〉〈◊◊◊〉 est 〈◊◊〉〈◊◊〉, &c. 〈◊〉〈◊〉 cap. ex inim; 〈◊〉〈◊〉.
• * 1.2

  Et Cicero dixit 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉.
• * 1.3

  〈◊〉〈◊〉 primum munus est, ut 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 injuriâ. 〈◊◊◊〉〈◊◊◊〉.
• * 1.4

  Exod. 21. 23. Levit. 24. 20. Deut. 19. 21.
• * 1.5

  〈◊◊〉〈◊◊〉 vigor, 〈◊〉〈◊〉 publici 〈◊◊〉〈◊◊〉 in 〈◊〉〈◊〉 constituta, 〈◊〉〈◊〉 quisquam 〈◊〉〈◊〉 ipsi 〈◊◊◊〉〈◊◊◊〉 ultionem. Honor. & Theod. in Cod. 〈◊〉〈◊〉.
• * 1.6

  Rom. 12. 19.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sumitur 〈◊〉〈◊〉 generali pro omni 〈◊〉〈◊〉.
• * 1.8

  Rom. 12. 17.
• * 1.9

  〈◊◊〉〈◊◊〉, sed ut 〈◊〉〈◊〉 non 〈◊〉〈◊〉; nisi si 〈◊◊〉〈◊◊〉 mag∣ni hominis 〈◊◊◊◊〉〈◊◊◊◊〉. Sen.
• * 1.10

  〈◊◊〉〈◊◊〉, non principis, ulci∣scar, dixit 〈◊〉〈◊〉. Tacit. l. 3. Annal.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. Quis 〈◊〉〈◊〉 sta∣tuit unquam, aut cui concedi 〈◊〉〈◊〉 summo omnium peri∣culo 〈◊〉〈◊〉, ut 〈◊〉〈◊〉 jure 〈◊◊〉〈◊◊〉, a quo 〈◊〉〈◊〉; s∣dicat 〈◊◊◊◊◊〉〈◊◊◊◊◊〉? Cicero.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Timon. Phlias.
• * 1.14

  〈…〉〈…〉; & 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉. Qui 〈…〉〈…〉. 2. de 〈◊◊〉〈◊◊〉. 32.
• * 1.15

  〈◊〉〈◊〉. 5. 40.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊〉〈◊◊〉.
• * 1.17

  〈…〉〈…〉.
• * 1.18

  〈…〉〈…〉.
• * 1.19

  〈…〉〈…〉.
• * 1.20

  〈◊〉〈◊〉 Cor. 6. 〈◊〉〈◊〉, &c.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈◊〉〈◊〉 Cor. 6. 7.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  Vers. 12.
• * 1.25

  Vers. 7.
• * 1.26

  〈◊〉〈◊〉 qui 〈◊◊◊〉〈◊◊◊〉; qui 〈◊◊〉〈◊◊〉. Tacit.
• * 1.27

  Matth. 5 42. 6. 3.
• * 1.28

  Luke 12. 33.
• * 1.29

  1 Tim. 6. 8.
• * 1.30

  〈◊◊〉〈◊◊〉 convincitur, qui 〈◊〉〈◊〉 sibi 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉, dist. 42.
• * 1.31

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉
• * 1.32

  Hor. l. 2. 〈◊〉〈◊〉. 2.
• * 1.33

  James 5. 2. 3.
• * 1.34

  〈◊◊◊〉〈◊◊◊〉 fur auferat 〈◊◊〉〈◊◊〉 dederis, solas semper babebis 〈◊〉〈◊〉. Martial.
• * 1.35

  〈◊◊◊〉〈◊◊◊〉 ma∣ximum incenti∣vum 〈◊◊〉〈◊◊〉 compa∣tiamur 〈◊◊〉〈◊◊〉 quantum pos∣sumus, 〈◊〉〈◊〉 in∣terdum 〈◊◊◊〉〈◊◊◊〉. S. Ambr. l. 2. 〈◊◊〉〈◊◊〉.
• * 1.36

  2 Thess. 3. 10.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈◊◊〉〈◊◊〉 39.
• * 1.39

  〈◊◊〉〈◊◊〉, vir Consularis, quum pal 〈◊〉〈◊〉 quidam 〈…〉〈…〉 est, 〈◊◊◊◊〉〈◊◊◊◊〉 homi∣ni. A. Gell. l. 9. c. 2.
• * 1.40

  —〈◊◊◊〉〈◊◊◊〉 Limine 〈…〉〈…〉, & 〈◊◊◊◊〉〈◊◊◊◊〉, & falso 〈◊◊〉〈◊◊〉. Juren. Satyr. 1.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.
• * 1.42

  Amititiam 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 nostrum refere∣mus, 〈◊〉〈◊〉 ad il∣lius commoda quem diligi∣mus, nonerit ista 〈◊◊◊〉〈◊◊◊〉 quadam utill∣tatum 〈◊〉〈◊〉: Prata, & 〈◊〉〈◊〉, & 〈◊◊〉〈◊◊〉 diliguntur 〈◊〉〈◊〉 modo, 〈◊〉〈◊〉 strctus ex 〈◊◊〉〈◊◊〉; Hominum charitas & 〈◊◊〉〈◊◊〉 est. Cicer, de 〈◊〉〈◊〉. Deor. l. 1.
• * 1.43

  Qui 〈◊◊〉〈◊◊〉 propriis offendat amicum 〈◊〉〈◊〉, ignoscat 〈◊〉〈◊〉 illius: aquum ist 〈◊◊◊◊〉〈◊◊◊◊〉. Horat. l. 1. sat. 3.
• * 1.44

  〈◊◊〉〈◊◊〉 proximum, 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 locum 〈◊〉〈◊〉. Prov. 〈◊〉〈◊〉.—〈◊〉〈◊〉
• * 1.45

  〈◊◊〉〈◊◊〉 in 〈◊◊〉〈◊◊〉 sancimus iniquam? Nam vitiis nemo sins 〈◊〉〈◊〉; optimus ille est Qui minimis urgetur.—Horat. ibid.