Three sermons preach'd upon extraordinary occasions. By Charles Robotham, B.D. rector, of Reisam in Norfolk:

Hebrews xiii. 16.

do good, and to communicate, forget not; for with such Sacri∣fices God is well pleased.

THE coherence of these Words with the Con∣text, is plain and obvious, if we do but ••••st our Eyes back unto the tenth ••se of this Chapter, where the Apostle tells us, We have an Al-•• We, i. e. we Christians, as ••ll as the Jews, yea and in oppo∣••ion to them, and exclusion of ••••em; 'For we have an Altar whereof they have no right to ••••at, who serve at the Taberna∣cle.

This Altar (as the Pontificians themselves confess) is no other ••••an Christ himself; even He,

mentioned in the twelfth Verse, who suffered without the Gate Per altare, ipse Christus significà∣tur,* 1.1 says Aquinas. So Estius up∣on the place; so also Gaignaeus Hostiam in ara crucis oblatam, ip sum scilicet Corpus Christi. And to speak properly, Christ himsel•• is the Altar of a Christian, the common Altar that sanctifies al•••• our Gifts, the only Altar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ (as it is Verse 15.) by whom w•• all offer unto God.

Yea but may some say, here'•• the Altar indeed, (on Gods part) but (as Isaac once said unto hi••* 1.2 Father) where's the Sacrific•• (on our part?) To this I an∣swer, in the words or sence of A∣quinas. There is a double Sacri∣fice, and both here specified, which we are to offer unto God, by an•• through Christ.

The first is, Devotio erga Deum the juge Sacrificium, the daily Sa∣crifice of Piety and Devotion to wards God.

The second is miseratio erga ••oximum, the occasional Sacrifice of mercy, bounty and compassion towards our Neighbour. The first of these ye have expresly in the 15th Verse; By him let us ••ser the Sacrifice of Praise unto God ••••••tinually, even the Fruit of our ••ips, giving thanks (or * 1.3 confes∣••ng) in his Name: There's the Sacrifice of Devotion. The ••econd ye have as plainly in the ••ords of the Text, now read verse the 16th. To do good and rections communicate forget not; for ••ith such Sacrifices God is well plea∣••••d. There's the Sacrifice of Cha∣••••ty and Commiseration.

I shall not at present at all 〈◊〉〈◊〉 with the first of these, espe∣cially being already opened, from the Press, by a better and more* 1.4 ••everend Hand.

Yet seeing the Apostle, not without reason, joyns these two sacrifices together, something I shall note, partly from their con∣necting,

and partly from their order.

First, from the coupling and connecting of these two I shall observe, that the Duties of Piety towards God must be followed and seconded with the Deeds of Charity towards Man. Works of Compassion must attend and accompany Works of Devotion, yea and in some Cases of Exigen∣cy be preferred before them. I will have mercy, and not sacrifice, Hos. 6. 6. God delights not in a•• naked Piety, though never so specious, if stript and divided from the Fruits of Chari∣ty. God cares not for the Frui•• of the Lips, in confessing to his Name, if there be not also the Gifts of the Hand, in dispersing and relieving for his sake. In short they that offer the Sacrifice o•• Praise unto God, must not forget to do good, and to communicate unto others. That, from the co••∣nexion of these two.

Again secondly, from the or∣der and ranking of these two Du∣ties or Sacrifices I shall observe, that Christian Piety must lead the way, and lay the ground for ••ue Charity. First solid Devoti∣on, and then Christian Compas∣ion. First the right and due Ser∣vice of God in Sacrifices of Praise, and confessing to his Name, and then the doing good and commu∣nicating unto others. This is the order of the Text here, and of the Scripture else-where. Acts ••. 4. Thy Prayers and thine Alms says the Angel to Cornelius) are ••e up before God; (and so Verse ••e 31.) First his Prayers, and then his Alms. The expressions of his Piety are first mentioned •• Gods acceptance, before the ••ercises of his Charity; yea, ••d they ought to have the pre∣••dency, and that for a double season. First, Ratione objecti, be∣cause Gods Due is before Mans Good. God is first to be served

and honoured in the main, before Man be help'd or benefited. Se∣condly, Ratione motivi, Because Piety to God is and ought to be the proper Motive to a true and a right Charity. For what is Pie∣ty, but the due regard and re∣spect we have unto God in the first place. And what is Charity but the loving of God for him∣self; and of our Neighbour for Gods sake. So the Schools de∣fine* 1.5 it, Amor Dei propter seipsum & Proximi propter Deum. Now to love God for himself, is plainly Piety, both in the Principle and Practise; and to shew love, or to do good unto others, for the sake of God, this is still Piety in the Mo∣tive, though Charity in the Pra∣ctice. And indeed, without the pious intention and disposition go∣ing before, the very Works of Mercy, Bounty and Liberality will scarce deserve the Name •• Charity; as the Apostle i•• mates in that supposition ••

makes, (1 Cor. 13. 3. Though I give all my Goods to feed the Poor, and have not Charity.)

The Rule in Christian Ethicks ••s that of St. Ambrose, Virtutes non ••tibus sed finibus pensantur, 'tis the right and due End and Mo∣tive added that makes a true Chri∣stian Vertue, and not the meer outward Action. For a Man to give Alms, meerly or mainly for* 1.6 the love of Praise, or to be seen of Men, is but Vain-glory. For a Man to do it out of any other by, Partial, or Selfish End or re∣spects,* 1.7 is but a kind of worldly running and policy. But for a Man to do it for Gods sake, and out of a Pious Love to God; this, this is Charity, even that Chari∣ty which the Apostle calls, Love out of a pure Heart, and a good Conscience, and Faith unfained. •• Tim. 1. 5.

Having premised thus much out of the Context, and as I hope, not impertinently to the Business

in hand, I shall now return to the Text it self, in these words, To do good, and to communicate, for get not; for with, &c. Which Words are an Exhortation to a very great and important Duty, to a very considerable and concer∣ning Piece of Christianity; i. e. The exercising of our selves in Acts of Bounty, Mercy and Cha∣rity. In the whole Verse, for orders sake, we may observe three main Particulars. First, the mat∣ter of the Duty; i. e. To do good, and to communicate. Secondly, the Motive to perswade it; For with such Sacrifices God is well plea∣sed. Thirdly and lastly, the man∣ner of enforcing it, by way of special Item and Memento; To do good, &c. forget not.

For the first of these, the Sum and Substance of the Duty here exhorted to, 'tis expressed in the Text by two words, much to the same purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To do good, and to communicate.

First, 'tis the doing of good, or as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be rendered) Well-doing. The same with that •• Galat. 6. Verse 9. Be not weary of well-doing. Good for the mat∣ter, and well for the manner. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But then we must know, 'tis not every doing of good that is here meant, but good in a cer∣tain kind. There is the good of ••••iety and Religion; the good of justice and Honesty; the good of Temperance and Sobriety: But that in the Text here is the good of Charity.

To the purpose, there is a two hold kind of Good, Bonum in se, 〈◊〉〈◊〉 Bonum alteri, Good, Good in it self, and Good to another. In the first sence, the doing of good takes in the whole duty of Man, (whe∣ther to God or to our Neigh∣bour;) according to that in Mica 6. 8. He hath shewn thee, O Man, that is good, (that is, good in it self, what is fit and fair, right

and duty to be done) even to do justly, and to love Mercy, and to walk humbly with thy God. All this is good in the larger sence.

But then secondly, there is a more special doing of good; not only good in it self, but good to another. In which sense the Scripture frequently means when it speaks of Good Works. Mat. 26. 10. She hath wrought a good Work upon me. 1 Tim. 6. 17, 18. Charge them that are rich, that they do good, that they be rich in good Works; i, e. such Works as are, some way or other, helpful, profitable, and beneficial unto others; Works of Mercy, Works of Bounty and Li∣berality. Such Works whose good effects reach to the Benefit of our Neighbour, either pub∣lick or private; such as are ex∣tended to the relief, ease, com∣fort, or supply, either of the out∣ward or inward Man. For Exam∣ple sake, such as are the feeding of the Hungry, the cloathing of

the Naked, the helping or curing of the Sick, the visting and com∣forting the Afflicted, the succour∣ing of the Helpless, Friendless or Fa∣therless, the harbouring of Stran∣gers, the redeeming of Captives, the defending or delivering the Oppressed; in short, all kind of free and charitable contributing to the relief, comforting, or maintenance of others, or distri∣buting to the necessities of others. These, with many of the like nature, are those which in the Language of Scripture frequent∣ly come under the Name of Good Works; i. e. good in a peculiar and abounding sense, in respect of the sensible (yea or Spiritual) good and benefit, thence and therby arising and redounding un∣to others.

And that this is the Good here meant in the Text, is evident from the next and second word, (To do good, and to communicate, forget not.) As much as to say, to do

good by imparting, by communi, cating of what we have to the use, to the benefit and behoof of others. So that this latter is ad∣ded to the former, to shew in par∣ticular what is that good exhort∣ed to, 'tis Bonum dissusum, & ex∣tensum, such a doing of good as spreads and diffuses it self to the refreshing of our Neighbour, to the necessities of the By-standers. The like Addition, and the like Explication does the Apostle put else-where, 1 Tim. 6. 18. Charge them (says he) that they do good, that they be rich in good Works, (and presently adds) ready to distribute, willing to communicate. This is to do good in the sense of the Text, to distribute, to communicate to the Wants, to the Exigencies of others.

But though this may well be conceived to be the use and in∣tent of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (added to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) yet there is something further that we must take notice

of, in this Phrase of Communi∣cating. For why is it that the practise and exercise of Charity ••s called by the Name of Commu∣••••cating, not only here, but in* 1.8 many other places? To this I an∣swer, When the Scripture fets ••orth the Duties of Charity by the Phrase of Communicating, it ••s for a three-fold hint or instru∣••tion.

First it instructs us what judg∣ment we should have, and what ••ccount we should make of the Bona Terrae, of the good things of this World, of the Temporal Enjoyments we possess in this Life. That we are not to look ••pon them as things absolutely ours, so as wholly to detain, con∣sine, or engross them to our selves; but as a 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as things to be imparted and communicated, that is, to be made common, as were, by distributing to the necessities of others. None of ••s has an absolute property in

what he has. The strict proper∣ty is Gods; the legal possession (under God) is ours, ours by his Gift, by his Will and Providence; but yet so, as he has made it our Debt and Duty to impart and communicate what is ours, upon Publick, Pious, or Charitable oc∣casions. So that what is ours, in the Eye of the Law, and in the way of Justice, becomes (in a sort and sense) due to another in the way of Charity. Else would not the Spirit of God say, (as it does, Prov. 3. 27.) With∣hold not good from him to whom it is due. There is a due of Chari∣ty, as well as a Right of Possessi∣on and civil Propriety. In the latter respect every one may look upon what he rightly has, as his own; but in the former respect, every one should look on what he has to spare, as his needy Bro∣thers, and upon himself only as the Steward of it at large; to dis∣pose and dispense it; yea and to

account for it unto God: For the Goods of this World they are a Talent, and whosoever has them, most certainly one day must come to a double account for them; first how he got them; second∣ly, what good he did with them, according to the ability he had, or the objects or opportunities he met with. It will not then be sufficient for rich Nabal to stand upon his property, (as we find he did, when David ask'd a Re∣lief of him) 1 Sam. 25. 11. What, (says he) shall I take of my Bread, and my Water, and my Flesh, and give it to I know not whom. This Man only consider∣ed the Legal Property, the civil Title he had to his Goods; but not the Tenure upon which he held them, nor the End for which God gave them; which was not meerly to enjoy or behold them with his Eyes, no nor to revel with them in a drunken kind of hospitality within doors, but to

lay them out for Gods Service, and our poor Neighbours bene∣fit. Incassum se innocentes pu∣tant, qui commune Dei munus, sibi privatum vindicant, (says Gregory the Great.) In vain do the Rich, or Men of Ability, think themselves blameless and innocent; if so be what God has given, over and to spare, and so to be communicated, they ingross unto themselves.

God indeed, for wise and ne∣cessary Ends, has establish'd Pro∣perty in the World; but yet we mistake, if we think that all e∣quality or community are to all effects quite taken away. The contrary appears by the Gospel, 2 Cor. 8. 14. wherein God has ordained, that one Mans abun∣dance should supply another Mans want, that there may be an equa∣lity. For God puts no Man into the World to be necessarily starv∣ed, or pinched with extremity of want. He will have all to be

provided for, and has assigned to every one a Childs Portion, in some fair way to be obtained by him, either by his own Legal Right and just Industry, or by humble request, which according to Conscience ought take effect. And this is the first thing which the Word or Phrase of Commu∣nicating hints unto us, namely Communit as bonorum, a kind of Community of Goods, (i. e. of the overplus of what we have) in case of others want, and for the uses and purposes of Cha∣rity. We must not look upon our Abundance as given us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be engrossed, but, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be imparted and communicated.

But then again secondly, ano∣ther thing there is, which this Phrase of Communicating holds forth unto us: And that is, The Nature of Charity; that it is of a diffusive disposition; 'tis for di∣stributing what it has. This is the

right Spirit and Genius of Chri∣stian Love, and Goodness. It does not tarry at home, but goes forth to the wants and necessities of o∣thers. It seeks not his own, 1 Cor. 13. 5. It looks not only to its own things, but to the things of others, Phil. 2. 4. To do no body no wrong, that's Justice and Probity; but to be helpful and succouring to others, that's Cha∣rity. The Jews have a pretty Say∣ing, whereby they give us the Motto and Character of three se∣veral Persons. The Unjust Man, he says, That that is thine is mine, and that that is mine is my own, (he grasps and gripes all he can.) The meer Just Man, he says, That that is thine is thine, and and that that is mine is mine, (he keeps his own, and leaves every one to his own.) But the Pious, and Good, and Charitable Man, he says, That that is mine is thine, (thine to use, thine in case of necessity.) and that that is thine

is thy own. This is the Langu∣age, the Practise and Pleonasm of Charity: 'Tis an extensive Grace; 'tis like a full Breast, it milks out it self to the hungry and thirsty, to the sick and feeble, to the cold and naked, to the poor and needy. 'Tis all for commu∣nicating; it does not shut, but o∣pen, Deut. 15. 8. Thou shalt open thy hand wide unto thy poor Brother. It does not rake and scrape, but scatter and disperse, Prov. 11. 24. There is that scattereth, and yet in∣creaseth. Psal. 112. 9. He hath di∣spersed abroad, he hath given to the Poor; i. e. He is not tenacious or close-fisted, does not hoard up, or keep close his Goods, for the gratifying of his covetous hu∣mour, or the nourishing of his pride, or the pampering of his sensuality; but, according as time and place, and ability requires, he sends them abroad for the good, help and relief of others. In a word, the Charitable Man is

one that is good and does good; good in himself, and good unto others. He sucks not up his juice to himself, he eats not his Mor∣sels alone, Job. 31. 17. He does not, like the Snail, sibi vivere, live to himself, or hide up him∣self within his own Shell; but rather like the Silk-work, that e∣ven works and spends it self for the good of others. For so runs the Apostles Exhortation, Ephes. 4. 18. Let him that stole steal no more, but rather let him labour, working with his own Hands the thing that is good, that he may have to give to him that needeth. Not only that he may have a Peny a∣gainst a rainy day, (that indeed is necessary thrift, and good hus∣bandry) but that he may have to give to him that more need∣eth, (that's Christian Charity.) True Charity will be giving, not only out of its Lands and larger Revenues, but out of its earnings; something out of its own labour

(more or less) to him that need∣••th.

This is the second thing implied ••n the Phrase of Communicating: 〈◊〉〈◊〉 shews the Nature and Spirit of Charity to be diffusive and com∣municative.

There is yet a third thing inti∣nated in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is ••pplied to Acts of Charity, and that ••s the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Good that a∣••ises and accrues thereby, both to* 1.10 Doer, and to the Partaker. 'Tis ••he Note of Theophylact upon Rom: ••5. 25. That the Apostle does e∣••ery where call Alms or Charity ••y the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (com∣••union, or communicating) be∣••ause there is a kind of Commu∣••ion, that is, a common or a mu∣••ual gain by it, both to him that gives it, and to him that receives 〈◊〉〈◊〉.

First, he that receives our Cha∣••ity, gains by it succour and re∣••reshment, help and benefit. And then 'tis as evident from Scripture,

that he that gives out his Chari∣ty gains by bestowing it. He gains blessedness, Acts 20. 35. 'Tis a more blessed thing to give, than to receive. He gains good to his own Soul, Prov. 11. 17. The mer∣ciful Man doth good to his own Soul. The good that he does reflects and redounds back unto himself. He gains here, and he gains here∣after. Even here he gains a Bles∣sing* 1.11 on what he possesses, (Luke 11. 41.) a return and encrease, (Luke 6. 38. Prov. 11. 25.) and as he gains here, so much more shall he gain hereafter. Luke 14. 14. Such shall be recompensed at the resurrection of the Just. 2 Cor. 9. 6. He that soweth bountifully shall reap bountifully. And what shall they reap? why Heaven•••• and Happiness, Life and Glory For in thus doing, they sow unto the Spirit, (says the Apostle, Gal 6. 8.) and of the Spirit they shall reap Life Everlasting. Great Gains for so small laying out. An Eter∣nal

reward for a temporary bene∣••icence. This is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Trade, the Traffick, the blessed exchange of a Pious Charity. It gives a way Earth, and gets Hea∣ven.* 1.12 It gives the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the carnal things of this World; and gains the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spiritual and Eternal things of a better.

And thus I have opened to you the Matter and Substance of the Duty, (which is, a doing of good, and Communicating.) And though the Text does not men∣tion it, yet it would be seasona∣ble and pertinent to add unto the former the extent of the Duty, the reach and compass of this Goodness, the Persons whom it takes in, and to whom it must ex∣tend; and that is, unto all Men. So says the Apostle, Galat. 6. 10. As we have opportunity, let us do good unto all, (though especially) to the houshold of Faith. Ʋnto all? that is, not simply and absolutely

to all; for that's impossible: but unto all, first distributive, to all in their degree and capacity, to all according to the exigence of their necessities, to all, pro loco & tempore, according to the op∣portunity of time and place, (and the proportion of thy ability.) So St. Austin seems to interpret the Note of universality. Omni∣bus,* 1.13 i. e. omnibus qui locorum & temporum vel quarumcun{que} rerum opportunitatibus, constrictius tibi quasi quadam sorte junguntur. To all who are brought near, and presented to us by Providence, as the Objects of our present Cha∣rity.

And then secondly, unto all in∣differently, without any undue ex∣ceptions, exclusions or limitati∣ons; that is, not only to thy self, but to others, not only to thy own within doors, (that are as it were a part of thy self) but to thy Neighbour without, to them of the Vicinage; not only to thy

Kin, but to the stranger; yea not* 1.14 only to thy Friend, but to thy Enemy. Rom. 12. 20. If thine Enemy hunger, feed him, if he ••hirst, give him drink. And so Mat. 5. 43, 44. It hath been said,* 1.15 Thou shalt love thy Neighbour, and ••ate ehine Enemy; but (says Christ) I say unto you, Love your Enemies, do good to them that hate ••ou. Ye see then, though we do not take in singula generum, all ••bsolutely and collectively, here ••s yet a large Field for Charity to walk in, a wide and a large Sphere ••o act in, for the doing of good. ••t must be still 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to all whom the Law of God has made, and whom the Providence of God presents to us, as Objects of Cha∣••ity. It must be Peregrinanti, to the Stranger, Fatherless and Wi∣••dow, that they may eat within ••hy Gates and be filled. Deut. ••6. 12. James 1. 27. It must be Esurienti, to the Hungry and Na∣••ed. Isa. 58. 7, 10. If thou draw

out thy Soul to the hungry, and sa∣tisfie the afflicted Soul. It must be Aegrotanti, to the Sick and Weak, to the Blind and Lame. Luke 14. 13. It must be Indigenti, to the Poor and Needy. Deut. 15. 11. In a word, it must be omni petenti, to every one that asketh, Mat. 5. 42. Give to him that asketh thee, and from him that would borraw of thee turn not away. And so Luke 6. 30. Give unto every one that ask∣eth, that is, to every one that is qua∣lified to ask, to every one that tru∣ly wanteth, that has not, nor per∣haps cannot have by all his earnings where with to defray his charge.

As for such as make a Trade of asking, of begging, and yet re∣fuse to labour, (i. e. such as can labour and will not, or at least* 1.16 not as they may and ought) doubtless it was never Christs mind to oblige our Charity to such, except in Cases of urgency and extremity, or in some lesser proportion out of a common con∣sideration

of humanity. For with such as these (if known to be such) there is another Rule to go by, even that of the Apostle, 2 Thes. 3. 10. If any will not work, neither let him eat.

And the truth is, the best Cha∣rity to such is to force them (by severity) to labour, and so to bring them out of a course of idleness to a habit of working, industry and diligence. And he that does this, fulfils the Precept of the Scripture, in doing good to them; for he does them more good, than he that gives to their cravings, though perhaps they do not think so. Multa enim bona prae∣stantur invitis, quando eorum consu∣litur utilitati, non voluntati, (as St.* 1.17 Austin well observes.) Seasonable and forcible severity, for the bet∣tering and amending of the Party; even in the judgment of the a 1.18

Schools, is as much an Alms, as much an act of Charity, as giv∣ing to his relief; because 'tis an act of mercy, (mercy to the Soul, though severity to the Bo∣dy.) 'Tis a doing of him good, because it tends to his best good. Correction to the lazy and negli∣gent is as much Charity, as Col∣lection for the Indigent.

And thus I have entirely dis∣patched the first Particular of the Text; I have shewn you the mat∣ter of the Duty, what it is to do good, and to communicate, and why so called, together with the extent of the Duty, as to the Per∣sons or Objects towards whom it must be exercised.

I shall now pass unto the next and second considerable in the Text; i. e. to the grand Reason or Motive to perswade unto the Duty, contained in those words, (For with such Sacrifices God is well pleased.) A double Motive, (as ye see here;) First, because

they are Scrifices. Secondly, because they are well-pleasing. I ••hall consider each in their or∣••er.

First then, Works of Mercy, and Charity, and Christian Boun∣••y, they are commended to us from the Notion and Title put ••pon them, they are Sacrifices. They have the Name, and they have the Nature of Sacrifices. ••irst the Name. So the Apostle ••iles them in the Text; and so ••he Scripture else-where. The Charity of the Philippians 'tis sti∣••ed, An Odour of a sweet smell, a ••acrifice acceptable to God, Phil. 4. 8. So of Cornelius the Centuri∣••n, Acts 10. 4. 'tis said, Thy Prayers and thine Alms are come up •••• a Memorial before God. Come ••••; and, as a Memorial, they are ••oth of them Sacrificial Phrases. ••acrifices of old were ordinarily ••alled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as much as to say ••scensiones, (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ascendit) ••ecause of the Smoak of them

ascending or coming up from the Altar before the Lord. And so for the other word (Memorial) come up as a Memorial; 'tis a form of Speech (says the learn∣ed Dr. Hammond) borrowed from the Law, signifying an Oblation As Levit. 2. 9. The Priest shall take of the Meat-Offering, a Me∣morial thereof, and burn it upon the Altar, an offering of a sweet Sa∣vour unto God.

So that Works of Mercy and Charity, they are the Christians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Sacrifice or Memorial before God. Gro∣tius upon the Text says, that they correspond to the Jewish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But then secondly, Alms or Charity, as they have the Name of Sacrifice applied to them, so they have something of the Na∣ture (the general Nature) of a Sacrifice, because they are an Of∣fering unto God. That which is a relief of Charity, in respect to

the Poor and Needy, is an Obla∣tion a 1.19 of Piety, in respect to God. Sacrifice and Offering as such, have always a regard to God, to his Honour and Service. Such are the effects of a right Christian Charity, they have an Aspect unto God, as well as unto Man. Prov. 19. 17. He that hath pity on the Poor, lendeth to the Lord. Mat. 25. 40. In as much as ye have done it to the least of these my Brethren, (says Christ) ye have done it unto me, So that God and Christ are the Receivers of our Charity, as well as the Poor. The Poor has the benefit, God and Christ have the Honour and Service. The Poor receive it as a Comfort, God receives it as an Offering. Acts of Mercy and Charity, even according to the* 1.20 Schoolmen, are Actus Latriae, they pertain to the proper Wor∣ship and Service of God, in the nature of an Offering, tendered ultimately to him; for though

the good done by them is done unto Man, yet the Duty and Ser∣vice done therein is rendred to God. For, first, they are, in* 1.21 Honorem Dei, they are the Ho∣nouring of God with our Sub∣stance, and with the Fruits of our encrease, Prov. 3. 9. And again, He that hath mercy on the Poor, honoureth his Maker, Prov. 14. 31. And secondly, they are, In agni∣tionem Dei. What we give in a way of Charity, is or should be given as an acknowledgment to God of his Right and Property over us and ours. 'Tis the real Rent and Tribute, whereby we do indeed profess and agnize him, as the Donor of what we have and hold. There is a certain ho∣mage due unto God, for all the benefits and good things of this World by him bestowed upon us. And that is, the Homage of Thanksgiving, (1 Tim. 4. 4.) Now this same Thanksgiving of ours must not only be a Verbal

Thanksgiving, but a Real; not only in naked words, in the la∣bour of our Lips, but in the Gifts of our Hands; that is, we must pay and yield unto God a Rent and Tribute, of and for what we have and enjoy by his Blessing. And this Rent (as Mr. Mede a 1.22 well observes) is two-fold. Either that which is offer'd for the main∣tenance of Gods Worship and Service; or that which is tender∣ed and given for the relief of the Poor and Needy. The former is that which we term Works of Piety, or for Pious uses; the lat∣ter is that which we call Alms, or Works of Charity.

So that our Alms-giving unto Men, is but our due and real Thansgiving unto God. 'Tis that whereby we own and acknow∣ledge our selves to be Gods Te∣nants,* 1.23 as holding all that we are and have of the Mannor of Hea∣ven; of the Gift and Bounty of his Hand 'Tis that Tribute and

Service which (once paid and rendered) gives us the lawful use of, and a Blessing upon, the whole Lump that remains. As our Saviour intimates, Luke 11. 41. Give Alms of such things as ye have, and behold all things are clean unto you.

By all that has been spoken up∣on this Head, we may learn two things. First, we learn what kind of Sacrifices the Alms and Charity of a Christian are. And that first negatively; not Sacrifi∣ces of Expiation. No, we owe that to a better and a higher Sa∣crifice, to him, who hath given himself for us an Offering and a Sacrifice unto God, of a sweet sinel∣ing Savour, Ephes. 5. 2. Christ alone is the propitiation for sin; 1 John 2. 2. His Blood alone is that that cleanseth from all sin, 1 John 1. 7. His Death alone is the satisfaction to Gods Justice for the offence of sin.

And therefore secondly and positively. Deeds of Charity, they are Sacrifices of Homage and Thanks∣giving. Such as the Psalmist men∣tions, Psal. 4. 5. Sacrifices of Righ∣teousness, i. e. tendered in a way of Duty and just acknowledg∣ment to God. And indeed no∣thing more ordinary in Scripture, than for Alms and Charity to be called Justice or Righteousness, yea our righteousness. Psal. 112. 9.* 1.24 He hath dispersed abroad, he hath given to the Poor: His righteous∣ness endureth for ever. Dan. 4. 27. Break off thy sins by righteousness, and thy iniquities by shewing mercy to the Poor. And so Mat. 6. 1.* 1.25 Take heed that ye do not your Alms before Men, so indeed we read it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but in the ancient Co∣pies 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Justitiam ve∣stram) Take heed that ye do not your Righteousness before Men. (So Beza and Curcellaeus read and render it. So the Vulgar Latin; and so the Syriack and Arabick)

your righteousness; i. e. your Alms and Beneficence. They are Sacrifices of Righteousness ten∣dered in a way of Duty.

Secondly, hence we learn, the Necessity, the Obligation that lies upon us unto Acts of Charity. They are Sacrifices, i. e. a part of Gods Worship; and Sacrifices of Righteousness and Duty, of due homage and thankfulness. And therefore we stand obliged to pay and render them to the Honour of God, as well as to the good of o∣thers, or the furtherance of our own account another day.

They therefore are sadly mi∣staken, who look upon their Alms∣giving as an arbitrary thing, which they may do if they will, or let alone if they will. As if they stood under no obligation to the Offices of Charity and Chri∣stian bounty; as if these were things left wholly to their liberty, either to do, or to leave undone.

Whereas on the contrary; if in the Language of Scripture our Charity be a piece of Righteous∣ness: If our Alms-giving unto Man be our Thanksgiving unto God: Then surely 'tis not a mat∣ter of indifferency, but a perem∣ptory and indispensable Duty. For is it a thing indifferent whe∣ther we be righteous or unrigh∣teous? Is it left to our liberty, whether we will be really thank∣ful or unthankful? whether we will honour God with our Sub∣stance, or not honour him? Sure∣ly no. For if this be the Rent* 1.26 and Acknowledgment that God expects to be made and paid for all the Blessings and good things we enjoy; then certainly to de∣tain this Rent, is not only a piece of uncharitableness to Man, but of impiety, ingratitude and inju∣stice to God.

Away then with all excuses pretended to evade or avoid the Duty. Remember, God is thy

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great Land-lord, of whom thou holdest all that thou hast. And he expects and requires a Lords Rent; and has appointed the Poor and Needy in a way of Charity to be his Receivers of this Rent; 'tis for his honour, 'tis for their use. He that neglects to pay this Tri∣bute of his Goods, forgets his Land-lord; and he that looks up∣on it as not due, disclaims his Land-lord, and denies God to be his Lord and Supreme Proprie∣tary.

Render therefore unto the Lord his due Tribute. Honour him with thy Substance, (as it is Prov. 3. 9.) and with the First-fruits of thy Encrease; so shall thy Barns be filled with plenty, and thy Presses burst out with New Wine, Verse 10. yea render unto Man his due, (as it follows Verse 27.) With∣hold not good from whom it is due, when it is in the power of thy Hand to do it. 'Tis spoken (as is evi∣dent from the next Verse) either

of the Deeds of Charity, or of* 1.27 neighbourly help and courtesie: Plainly shewing, that even in these things there is a Due, a Debitum Charitatis, a Due and Debt of Charity owing from us, according to the real ability given to us. 'Tis due by the common Rule of Love, Mercy and Humani∣ty. 'Tis due too by the many Pre∣cepts commanding it both in Law and Gospel, (as we shall shew a∣non more fully.) For, as the Son of Syrach says, (Eccles. 17. 14.) God has given every Man a Com∣mandment concerning his Neigh∣bour; not only in matters of Right and Justice, but also in matters of Kindness, Helpfulness and Chari∣ty. He therefore that shall look upon these things as left at liber∣ty to be done or not done, as he please, he may even as well look upon it as a thing indifferent, whether he will be indeed and in truth a Christian.

And so much shall suffice for the first Argument, to press upon us the Offices of Charity; be∣cause they are Sacrifices. There is yet another still behind in the Text, and that is, because they are highly pleasing unto God; With such Sacrifices God is well pleased.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is by divers diversly rendered. Talibus prome∣retur Deus, (so the old Latin) no very good word, and to a worse sence; as if we merited of God by our Charity. Talibus concilia∣tur Deus, (so Cajetan) God is gained or won by them. Placi∣dus nobis fit Deus, (so Pellicanus) God is appeased to us. And so Erasmns, Placatur Deus, God is pacified.

But what says Estius, though a Papist? The Greek word (says he) does not signifie placari, to be appeased, but delectari, to be delighted with: Hilariter affici, to be taken and affected with: Placitum habere, to be well-plea∣sed

with. And so St. Austin (in the ancient a 1.28 Copies) render∣ed it, Talibus placetur Deo. So Oecumenius expounds it by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And therefore most rightly and truly does our English Translation give it, With such Sa∣crifices God is well pleased.

And surely to a Pious Christian this alone is Motive enough, and sufficient to the doing of good and communicating, in that they are things highly pleasing unto God. I shall therefore insist a little upon the truth of it, and then subjoyn the Reasons. First, for the truth of it, that God is much pleased with the Offices and Exercises of a Christian Cha∣rity, will appear from these fol∣lowing Considerations.

First, From their power and prevalency with God. They are an Odour of a sweet smell, says the Apostle to the Philippians, Phil. 4. 18. that is, highly grateful and acceptable in his sight. See

it in Zaccheus, Luke 19. 8. No sooner had he said, Behold Lord, the half of my Goods I give unto the Poor; but Christ blesses both him and his House with Salvati∣on, (Verse the 9 th.) And though a Publican, openly owns him as a Son of Abraham.

See it in Cornelius, how preva∣lent were his Prayers, when back'd with his Alms; let the Angel speak, Acts 10. 4. Thy Prayers and thine Alms are come up for a memorial before God. His Chari∣ty (ye see) was no less piercing the Heavens, than his Piety; and his Compassion as prevalent as his Devotion. And the same ef∣ficacy we find in it, when joyn'd with Fasting and penitential Ab∣stinence. As God testifies by the Prophet Esay, Isa. 58. 6, 7. Is not this the Fast that I have chosen?—To deal thy Bread to the Hun∣gry, to bring the poor Out-cast into thy House, when thou seest the Na∣ked, that thou cover them, and not

hide thy self from thy own flesh. As if he should say, All your bo∣dily austerities, abstinences or severities, in humbling and fast∣ing; if severed and divided from Charity, in giving, are but idle and impertinent, but if joyned with it, prove grateful, forcible, and effectual.

Again secondly, Gods well∣pleasedness with such Sacrifices, it appears from the rich and large Promises made, and Rewards as∣sured unto such Performances. Blessings of all sorts entail'd upon them: First Temporal Blessings. Psal. 41. 1. Blessed is he that con∣sidereth the Poor. Bless'd in his Person. The Lord shall deliver him in trouble. And Verse the 2d, The Lord shall preserve him alive.—The Lord shall strengthen him on the Bed of Sickness, (Verse 3.) Bless'd in his Posterity, Psal. 37. 25, 26. He is merciful, and lend∣eth, and his Seed is blessed. Bless'd in his Estate and Affairs. Deut.

15. 10. For this very thing the Lord shall bless thee in all thy Works, in all that thou puttest thy Hand unto. All thriving is not by spa∣ring or pinching; and least of all by sparing where there should be Giving. For (saith the Scri∣pture) there is that scattereth, and yet encreaseth; and there is that with-holdeth more than is meet, and yet tendeth to poverty, Prov. 11. 24. There's a better way for some, if they could think on't; or if they could be perswaded to trust Christ upon his Word. Luke 6. 38. Date & dabitur vobis; Give and it shall be given you, good mea∣sure pressed over. For the liberal Soul shall be made fat, and he that watereth, shall be watered again, Prov. 11. 25.

Secondly, Blessings Spiritual. He shall have mercy when he stands most in need of it. Mat. 5. 7. The merciful shall find Mercy. He shall have audience from God, and acceptance with God. His

Prayers shall be heard, His Alms shall be had in remembrance, (as in the Case of Cornelius) Acts 10. 31.

Thirdly and lastly, Blessings and Rewards Eternal. Even Treasures ••n Heaven, Luke 12. 33. A full ••ecompence at the Resurrection, Luke 14. 14. A receiving into e∣••erlasting Habitations, Luke 16. 9. •••• a word, a good foundation laid ••p in store here, and Eternal Life ••aid hold of for hereafter, 1 Tim. 6. 19.

Again thirdly, once more. Gods well-pleasedness with such Sacri∣fices, such Offices of Love and Charity, it appears from the great stress that he lays upon these Du∣ies, so frequently commanding hem, so vehemently pressing and ommending them. Even in the Old Testament ye find them urged o the heighth. Deut. 15. 7, 11. Thou shalt not harden thy Heart, nor put thy Hand unto thy needy Bro∣her.—Thou shalt open thy Hand

wide unto thy Poor, unto thy Needy in the Land. In that short abridg∣ment of the Law, 'tis made one of the main Heads of Religion, viz. To love mercy. Mica 6. 8. He hath shewn thee, O Man, what is good, and what doth the Lord re∣quire of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Even as our Savi∣our too, when he reckons up the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the weightier matters of the Law, he reckons first Judgment, and then Mercy, Mat. 23. 23.

As for the New Testament, I should but weary both you and my self too, should I number up those many Passages that call up∣on us so frequently in Scripture, To give Alms of such things as we have, Luke 11. 41. To distribut to the necessities of others, Rom 12, 13. To do good unto all Men, especially to the Houshold of Faith, Gal. 6. 10. To be rich in good Works, ready and willing to commu∣nicate,

1 Tim. 6. 18. To labour, even with our own Hands, working the thing that is good, that we may have to give unto him that needeth, Eph. 4. 28.

With infinite many more Pla∣ces; all which I shall omit at pre∣sent: Only one thing I cannot but name, as very considerable to shew the weight and moment of this Duty. And that is, the great stress which God and Christ will lay upon it at the day of Judg∣ment. Consider we, that at the last and final reckoning, when all Works and Actions shall be weigh'd and scann'd in order to the final Sentence, a special Eye and regard shall then be had, ei∣ther to the discharge or neglect of these charitable Offices. For who are they that shall stand as Sheep on the right Hand, and shall hear that comfortable Voice, (Come ye blessed of my Father, in∣herit the Kingdom prepared for you, from the beginning of the

World?) I say, who but the mer∣ciful, compassionate and charita∣ble? Such as have relieved Christ in his poor Members. Mat. 25. 35. Because I was a hungry, and ye gave me meat, thirsty, and ye gave me drink, a Stranger, and ye took me in, naked, and ye clothed me, sick and in prison, and ye visited me; (therefore) Come ye Blessed.

On the other side, who are those that shall stand at the left Hand, as wretched and forlorn Crea∣tures, and hear that dreadful Sen∣tence, (Depart ye Cursed into e∣verlasting Fire?) I say, who but the hard-hearted, and uncharita∣ble; Because (says Christ Verse 42.) when I was a hungry ye gave me no meat; a thirsty and ye gave me no drink; a stranger and ye took me not in; naked and ye clo∣thed me not; sick and in prison and ye visited me not; (therefore) Depart ye Cursed. Ye see, how that on the one hand Charity is the main Instance in the Sentence

of Benediction: and on the other hand, uncharitableness and un∣compassionateness unto the poor and afflicted, is the special In∣stance in the Sentence of cursing and condemnation.

And therefore, upon the whole matter, if we may judge of the well-pleasedness of any Duty, ei∣ther by the great stress that God lays upon it, or by the Blessings annex'd to it, or by the power and prevalency it has with God; we must needs say with the Text, and conclude, That with such Sa∣crifices God is well pleased.

And indeed, how can it be o∣therwise, (supposing the merit of Christ, and the Grace and Co∣venant of the Gospel) if we consider the Reasons, in the next place, why he is delighted with our Charity and Christian Boun∣ty? I shall name but two.

First, Because it is so great and near a resemblance and imitation of himself. Hereby we become

like unto God, in that very attri∣bute and property, wherein him∣self most delights, and that is, Goodness and Mercy, Bounty and Commiseration. For He giveth unto all, Life and Breath, and all things, Acts 17. 25. He giveth li∣berally unto all, and upbraideth none, James 1. 5. He is good unto all, and his tender mercies are over all his Works, Psal. 145. 9. Yea he is kind even to the evil and unthank∣ful, Luke 6. 36. Therefore be ye also merciful, (says the very next words) as your Heavenly Father is merciful. Or, (as it is in Mat. 5. 45) That ye may be the Children of your Heavenly Father, (who maketh his Sun to rise on the Evil, and on the Good; who sendeth his Rain upon the Just, and upon the Ʋnjust.) That ye may be the Chilaren? i. e. the true and genu∣ine Resemblers of God in Heaven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (says Chrysostome.) The Children of God? that is, Like unto God. Nothing is so

God-like, nothing renders us more conformable to the Nature and Image of God, as to do good, and to shew mercy.

And then secondly, God must needs be well pleased with such Sacrifices, because they so appa∣rently tend to his Honour and Glory. For, hereby Religion is credited, Christianity is graced, God and his Gospel are honoured in the Eyes of the World. Here∣by our light so shines before Men, so that seeing our good Works, our Father is glorified who is in Hea∣ven, Mat. 5. 16. 'Tis that which adorns the Doctrine of our Sa∣viour, when they that believe in God are careful to maintain good Works, Tit. 2. 10. 3. 8.

The Papists are ready to charge us, that we are all for Faith and Believing; and nothing for good Works, (for Charity or Giving.) But this it is a palpable slander; for, as Dr. Willet, in his Syuopsis* 1.29 Papismi, has made it appear, there

had been as many, if not more, Monuments of Piety and Charity erected by us, since the Reforma∣tion, as ever were before it, (for the compass of so small a time) in the days of Popery. Let us go on to wipe off this slander, and to stop the Mouth of this calum∣ny, that it may blush for shame. Let them see the goodness of our Religion, by the fair Fruits of our compassion. Remember the Piety of our Ancestors that have been before us; yea consider the Monuments they have left of both kinds, even in those former and darker times. And since we in this Age profess and pretend (and that justly) to a greater and pu∣rer Light; it highly concerns us, not to come short either of their Pious or Charitable Devotion. O∣ther wise their lesser knowledge will certainly rise up in judgment against our greater. And we shall have nothing to say, but that of * 1.30 Beza, That we indeed have Plus

Scientiae, but they Plus Conscientiae; we more Science, more Know∣ledge, they more Conscience and Charity.

And surely there can be no∣thing more absurd or incongru∣ous, than to see a glorious profes∣sion, but no way attended or an∣swered by a Pious or Charitable Conversation. Even as on the other side there is not a more lovely sight, than to see Religion looking with a right Pious Eye, and scattering its Dole with a right Charitable and Communi∣cating Hand. For this is that the Apostle calls, Faith working by Love, Gal. 5. 6. This is that pure and undefiled Religion before God, to visit the Fatherless and Widows in their affliction, and to keep our selves unspotted from the World, James 1. ult. This is that Wisdom from above, (pure and peaceable, gentle, and easie to be entreated) full of mercy and good Fruits, James 3. 17.

What remains then, but that we diligently consider both the Matter and Motives to this Duty, to this so necessary, so lovely a piece of our Religion; and care∣fully apply our selves unto the practise of it.

In the words of the Text then; To do good, and to communicate, forget not. Forget it not in your Lives, forget it not at your Deaths; better late than never; but best of all to do it in the time of Life and Health. Many there are that forget it wholly, first and last. Too many forget it in a manner all their lives long, and put it off to a dying hour: They will part with nothing for Pious or Chari∣table uses, till they can hold it no longer. To such I may well say, as St. Lucy is reported to have said to the Mother, Non est magnum, dare Deo quod ferri non potest; Vi∣vens ergo da Christo quod possides. 'Tis no great thing to give what we cannot carry away. The best

Charity is to give while thou li∣rest, while thou hast it in thy own dispose. Let thine own Eyes and Hands (as much as may be) be the Executors and Administra∣tors of thy own Bounty. 'Tis possible a sudden or stupifying Disease may seize on thee, and so prevent thy Pious and Charitable Intentions. 'Tis possible what is well and truly given, may be fraudulently defeated by the cun∣ning of those that come after: (As it had like to have been in that noble and famous Donation of Charter-house.) 'Tis good there∣fore, 'tis prudence (as well as Piety) to make it the Work of thy Life; and not to leave it, as the Business of thy Death or last Will, wholly to the Sur∣vivors.

In a word, Remember, and for∣get not, that the doing of good ith what we have, 'tis the pro∣per Work and Business of Life and Health. This is the time of

doing; now or never. 2 Cor. 5. 10. Every one shall receive according to the things done in the Body: That's the time of doing, when and while we are in the Body. 'Tis * 1.31 the time of getting Grace, and 'tis the time of using it, to Gods Honour, and the good of others. 'Tis the reason of laying out our Talents, our Abilities (be they more or less) to the profit and advantage of our Lord and Ma∣ster, and to the furtherance of our good Account. And there∣fore, as it is Galat. 6. 10. As we * 1.32 have time or opportunity, let us do good unto all. As we have time, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as often as we have opportunity) or, while we have time, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quarndiu tempus babemus: Quamdiu manet vita, says Grotius.) As long as we have time and space of doing, let us do good. Thereby intimating, we shall not have it always. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this sea∣son of doing, 'tis but for a season,

Let every one therefore do the Works of time in time; and be not wanting to the opportunities of doing good, according to thy measure and ability. Breve est vitae curriculum: Life is short; and being once past and gone, 'tis then irrecoverable, and must at length be accountable. John 9. 4. The night cometh when no Man can work. It will be too late perhaps to think of doing, when the time of doing is o∣ver. And therefore, as the wise Man speaks, Ecclesiastes 9. 10. Whatsoever thy Hand (or thy Heart) findeth to do, do it now with thy might, for there is no Work, nor Device, nor Know∣ledge, nor Wisdom in the Grave, whither thou art going. And, (having begun) let us not be wea∣ry of well-doing, for we shall reap in due time, if we faint not, Gal. 6. 9.

The God of Peace—make* 1.33 you perfect in every good Work working in you what is well-plea∣sing in his sight, through Jesus Christ; to whom be Glory, for e∣ver and ever.

Amen.

The END.

Notes

• * 1.1

  3. 83. 3. 2^m
• * 1.2

  Gen. 22. 17
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  Bishop Lany.
• * 1.5

  Charity stretcheth it self both to God and Man. Homily 2. Sermon of Charity, P. 38.
• * 1.6

  Mat. 6. ••.
• * 1.7

  Luke 6. 32, 33, 34.
• * 1.8

  Rom. 15. 25. Gal. 6. 6. Phil. 4. 1••. 1 Tim. 6. 18.
• a 1.9

  Com∣munionis, id est, Cha∣ritatis qua omnia pu∣tantur Com∣munia. Verb1 Au∣gustini in Glossa. 1. t••m Hay••••o.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theophy∣lact. in Rom. 15.
• * 1.11

  Qu••s dede∣ris, solus habebis o∣pes.
• * 1.12

  Miser homo quid foene∣raris homi∣ni, foenerare Deo, & cen∣tuplum re∣cipies, & Vitam Ae∣ternam pos∣sidebis prae∣be lutum, & accipe De∣um, praebe tectum, & accipe Coe∣lum. Aug.
• * 1.13

  Aug. de Doctrinâ Christianâ.
• * 1.14

  Beatus qui amat te, & amicum in te, & ini∣micum pro∣pter te. Aug. confess.
• * 1.15

  Lex Vetus amorem do∣cet in prox∣imos, Nova in extra∣neos, (yea inimicos.) Tertullian.
• * 1.16

  Non homini do, sed humani∣tati, said the Philo∣sopher.
• * 1.17

  Aug. En∣chiridion ad Lauren∣tium.
• a 1.18

  Remo∣vere malum alicujus ejusdem rationis est, sicut procurare ejus bonum; procu∣rare autem fratris bonum pertinet ad charitatem.——Remotio peccati magis pertinet ad charitatem quam remotio exterior is damni, vel etiam corporalis nocumenti. Aquinas 22 q. 33. Art. 1.
• a 1.19

  We humbly be∣seech thee mercifully to accept our Alms and Obla∣tions, &c. The Pray∣er for the whose e∣state of Christs Church. English Li∣turgy. In omni paupere Christus e∣suriens pas∣citur, siti∣ens pota∣tur. Hie∣ronym.
• * 1.20

  Raynerti Panthcolo∣gia. P. 75••
• * 1.21

  Deut. 26. 10.
• a 1.22

  His Di∣atribe on Acts 10. 4. P. 305.
• * 1.23

  Deut. 8. 17, 18.
• * 1.24

  See Mr. Mede's Di∣atribe on Psal. 112. 6.
• * 1.25

  Erogando pecuniam auges ju∣stitiam, mi∣nuitur pe∣cunia, au∣getur justi∣tia. Aug.
• * 1.26

  Deut. 14. 29. 16. 11. 24. 19. 26. 11, 12.
• * 1.27

  Res paupe∣rum, paupe∣ribus non dare, est Sacrile∣gium. Hye∣ronym.
• a 1.28

  Ludo∣vic. Vives, in Augusti∣num de Ci∣vitate Dei. L. 10. C. 5.
• * 1.29

  P. 1220,
• * 1.30

  Beza in Epistolis.
• * 1.31

  Heb. 12. 28. Let us have Grace.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  Hebr. 13. 20, 21.