Direct. XI. Do all the good for them that lawfully you can; for benefits melt and reconcile: and hold on though ingratitude discourage you.
Direct. XII. Do them good first in those things that they are most capable of valuing and relishing; that is (ordinarily) in corporal commodities: or if it be not in your power to do it yourselves, provoke others to do it (if there be need). And then they will be prepared for greater benefits.
Direct. XIII. But stop not in your enemy's corporal good, and in his reconciliation to yourself; for then it will appear to be all but a selfish design which you are about. But labour to reconcile him to God, and save his soul, and then it will appear to be the love of God, and him that moved you.
Direct. XIV. But still remember that you are not bound to love an enemy as a friend, but as a man so qualified as he is; nor to love a wicked man, who is an enemy to godliness, as if he were a godly man; but only as one that is capable of being godly. This precept of loving enemies was never intended for the levelling all men in our love.
CHAPTER XXX.
CASES AND DIRECTIONS ABOUT WORKS OF CHARITY.
Tit. 1. Cases of Conscience about Works of Charity.
Quest. I. What are the grounds, and reasons, and motives to charitable works?
Answ. 1. That doing good doth make us likest to God. He is the universal Father and Benefactor to the world. All good is in him or from him, and he that is best and doth most good is likest him.
2. It is an honourable employment therefore: it is more honourable to be the best man in the land, than to be the greatest: greatness is therefore honourable, because it is an ability to do good; and wisdom is honourable because it is the skill of doing good: so that goodness is that end which maketh them honourable, and without respect to which they were as nothing. A power or skill to do mischief is no commendation.