Exposition of the Sermon on the Mount, Chapter 5 · Verse 42
vers. 42.
GiueGive to him that asketh: and from him that would borrow of thee, turne not away.
Christ hauing forbidden priuate reuenge, doth here command theDoe good for euill. requitall of good for euill, in two particular examples of well-doing, taken from giuing and lending: by both which, though not expressely, yet in sense and meaning Christ would teach his hearers thus much: Let the man be what he will, doe thou good vntounto him for euill.
For the first, GiueGive to him that asketh, &c. These words must not be taken simply, but in this sense: GiueGive to him that asketh on a iust cause beeing poore, though be cannot requite thee againe, nay, though he had done thee wrong, and were thine enemie. This exposition is plaine, Luk. 6. for hauing set downe his commandement for giuing, v. 30. he renders this reason thereof in effect; because they cannot requite thee againe, v. 33. which plainely imports that it must be to the poore.
Here now first obserue, the forme of Christs words, they are commanding, GiueGive to him, &c. whence I gather that a man is bound inAlmes giuing a duti…. conscience vponupon paine of death to giuegive Almes, and releefe, Matth. 25. 41, 42. Christ adiudgeth some to hell for the neglect of this dutie: now there could be no such course, if there were no commandement that did bind their conscience to doe that, for want whereof they are condemned. Againe, in the sixt commandement, we are bound to doe all duties that may preserue our neighbours life, of which sort is giuing releefe vntounto the poore, without which they cannot liue. If it be saide, that aD…. 4. 24.Daniel made Almes deedes no commandement, but a matter of counsell vntounto Nebuchadnezzar: I answer, that things commaunded may be propounded by way of counsell: so doth Christ to the Church of Laodicea, bR…u…l. 3. … Vse 1.I counsell thee to buie of me gold, &c. Againe, Daniel vsed this forme of speech to the King, Let my counsell be pretious vntounto thee; not because it was no commandement, but because he would so temper his speech, that it might better take place in the stout heart of this proud king. And when as Paul (2. Cor. 8. 8.) speaking of Almes saith, he speaketh not by commandement, it is to be vnderstood not simply of Almes▪ giuing, but of th… measure thereof, as the former verse doth plainly shew.
Here then wee see those men confuted which say, they may doeVse 1. We may not doe with our owne what we will. with their owne what they will: this is not so, for mens goods are not their owne simply, but Gods also; and they indeede are but the Lords stewards to dispose of them as he commands: now his will is, that part thereof should be giuen to them which want.
Secondly, we see here also that those men sinne grieuously who are soParcimonte condemned. couetous, that they will giuegive nothing to the poore; sell they will, and lend also, vponupon a good pawne, for their owne aduantage: but by free gift they will part with nothing. These are miserable persons, who doe what they can to condemne themselues: for Gods commandement binds men in conscience to giuegive vntounto the poore, and that freely. Yet here we must know, that not onelyonly they who giuegive f…eely doe a workeLending and selling may be works of merciemercy. of merciemercy; but also they who lend and sell, when as their lending and selling will as much profit the poore as giuing: this in effect is almes deedes here also commanded: and therefore is Ioseph commended, not onelyonly for giuing, but for selling corne to the Egyptians and others in the time of dearth.
Thirdly, this beeing a commandement binding conscience, must stirre vsus vp to doe all good duties of releefe with cheerefulnes, that so meete and decent prouision for the poore may not onelyonly be begunne, but also continued: for it is acceptable vntounto God.
A second point here to be obserued is, what kind of commandement this is; GiueGive to him that asketh. Gods commandements be of two sorts, Affirmatiue and Negatiue; and in the Morall law the one is alwaies comprehended in the other: now this commandement is affirmatiue,Negatiue precepts more forcible then affirmatiue. which must be noted, because negatiue precepts lay a straighter bonde vponupon the conscience then the affirmatiue: and therefore are the precepts of the Morall law for the most part propounded negatiuely: for the negatiue precept binds a man to obedience alwaies, and to all and eueryevery time; as when God saith, Thou shalt not kill, a man is neuer exempted from obedience hereunto: but an affirmatiue commandement, though it binde alwaies, yet not to all times, as this of Christ for giuing almes, it binds not all men, but onelyonly those that are inabled to giuegive; nor yet the rich to all times, but then onelyonly when iust occasion of giuing is offered: and the same may be said of eueryevery affirmatiue commandement, as of keeping an holy rest vntounto the Lord, it bindes a man for euer, but not at all times, onelyonly for the seauenth day, and such like.
Yet further to lay open this commandement touching Almes, weOf Almes▪ giuing eight points. will herein handle eight points: I. who is to giuegive: II. what is to be giuen: III. to whome we must giuegive: IV. in what order: V. how much: VI. in what place: VII. at what time: VIII. in what manner we must giuegive.
For the first: the person that is to giuegive, is not eueryevery one, but such as1 God hath set apart for this dutie: for, Matth. 25. 42, 43. some are thereWho must giuegive. made to receiue, as the hungrie, thirstie, naked, sicke, &c. and others are made fit to giuegive clothing, foode, comfort, and such like. And S. Iohn telleth vsus who is made fit to giuegive, namely, c1. Ioh. 3. 17.he that hath the goods of this world: not onelyonly he that hath abundance, but euen he that hath but a small portion of worldly goods: and therefore the theefe that stole for want, is forbidden to steale, and commanded to labour, dEph. 4. 28.that he may hauehave to giuegive to him that wanteth: and the poore widow is commended of Christ, that eLuk. 21 2, 3 Properties in a giuer.of her penurie gaue to the treasurie but two mites. Now in a giuer there must be two things: first, a right vntounto the goods he giueth: for a man may not giuegive that which is not his owne: secondly, a present full proprietie in the things he giueth, (vnlesse it be in the case of necessitie:) and by this are children and seruants excluded from giuing, vnlesse they hauehave some things of their owne, or doe it by command.
Quest. Whether may the wife giuegive releefe vntounto the poore, withoutOf almes-giuing by a wife. her husbands consent? An auncient answer is this, that many wiues in giuing are Abigails in regard of their husbands, who are like vntounto Nabal; and therefore may giuegive: and yet some other auncient DiuinesAugust. epist. 1…9. adde this, that the wife cannot giuegive, where all consent of her husband is wanting, because both shee and all her possessions belong vntounto him principally: yet here we are to know, that there is a double consent of the husband, expressed in open words, whereupon there is no question, but the wife may lawfully giuegive: and secret, which is threefold; first, when the husband doth not dissent; secondly, when he giues consent generally, as when he allows her to giuegive, but names not any particular; thirdly, when the wife hath a probable coniecture and presumption, that if her husband doe know, he would allow of her giuing. And in these cases of secret consent, the wife may also giuegive: but if shee hauehave not his consent any of these waies, shee may not lawfully giuegive, vnlesse in these cases: 1. that shee hath something priuate of her owne, either by exception before, or by graunt after mariage: 2. that her giuing serues to preserue the life or good estate of her husband and family, as Abigails did when shee gaue to Dauid: 3. that the necessitie of the receiuer requires present releefe, for extreame necessitie dispenseth with proprietie.
II. Point. What is to be giuen? namely, Almes. Here two questions2. What is to be giuen. are to be skanned: I. what is almes: II. whereof almes areAlmes desc…b…d. to be raised. For the first, Almes is a free gift, tending to preserue the temporall life of our neighbour: first, I call it a gift, vnderstanding it largely, because forgiuing to them that are not able to pay, is an almes deede. Secondly, I say free, to distinguish it from subsidies to Princes, and Tenthes-giuing for the stipende of the Minister, and such like. These are gifts, but not free gifts: for the people receiue protection from the Magistrate for their subsidies, and instruction from the Minister for their Tenthes. Thirdly, I say, the ende of Almes is to preserue temporall life; to distinguish it from spirituall gifts, which concerne the soule: the Papists make all workes of merciemercy, whether they concerne the bodie or soule, to be almes; but almes properly, are gifts that tende to preserue this naturall temporall life.
II. Question. Whereof are almes to be raised? Ans. First, of ourWhereof must almes be raised. owne goods: for a man ought not to giuegive that which is an other mans: and therefore those that owe more then they are worth, cannot giuegive almes, but are rather fit to receiue, for all that they hauehave in right and conscience belongs to some others. Secondly, our Almes must be of 2Prov. 9. 3.our first fruits: things holesome and good, and such as are fit for the person releeued. They must not be the refuse of our goods, which we know not else what to doe with: Nehem. 8. 10. Part of the fatte, and of the sweete must be sent to them, for whome none is prouided. Thirdly,3 Almes must be of goods lawfully gotten: for euill gotten goods must be restored, either to the owner (if he be knowne) or to some of his kinred, or to the Magistrate: which shewes, that the Vsurer ought rather to restore, then to giuegive almes of his gaine for vsurie. Fourthly,4 Temporall goods distinguished.our Almes must be giuen of our owne, with difference and discretion: eueryevery mans goods for the most part may be distinguished into foure degrees: first, some are necessarie to preserue life, without which a man1 and his family cannot liue: secondly, some are necessary to a mans estate,2 as those goods by which a man putteth in practise the duties of his calling, such are bookes vntounto the Student, and tooles vntounto the trades man: a third sort are such, as are requisite for the decencie of a mans estate,3 and such are those that make a man walke in his calling with comfort, …ase, profit, and delight: the fourth sort of goods are superfluous; that4 is, all that portion which a man may want, and yet hauehave things necessarie for this life, and estate, and for the decencie thereof: these two last degrees are in Scripture called abundance. And answerably, there are2. Degrees of pouertie. two degrees of pouertie: the first, is common want, w…en a man can liue without receiuing Almes, but yet very hardly: the second is, extreame want, when a man withoat releefe cannot possibly maintaine life: now in common want we must giuegive of our abundance; that is, both of our superfluitie, as also of our riches that serue for decencie: Luk. 3. 11. He which hath two coates, let him part with him that hath none: now he that hath two coates, is not he that hath a coate and a cloake, for so had g2. Tim. 4. 13.Paul, and yet retained them both lawfully for his vse: but Christs meaning is, that he which hath things necessarie, and besides some thing ouer, seruing for decencie and superfluitie, must giuegive thereof to him that lacketh. And in extreame necessitie, he must giuegive of those goods which pertaine necessarily to his life and estate: for our neighbours life must be preferred before our owne temporall goods, and outward estate: h2. Cor. 8. 3.Paul testifieth of the Macedonians, that in the extreame necessitie of the Saints, they gaue to their power, yea and beyond their power: vponupon this ground the Christians in the primitiue Church, iAct. 4. 34.sold their possessions for the releeuing of the poore brethren in extreame want: rather diminishing their owne temporall estate, then suffering the poore to want that were in extreame necessitie. This Rule ought alwaies to be regarded and practised, especially in times of want: as for those that make aduantage of a dearth, and enrich themselues by Gods iudgement on the poore, they are most miserable and wretched people, quite voide of eueryevery sparke of that gratious disposition which was in Christ, who beeing rich, euen king of heauen and earth, 2. Cor. 8. 9.made himselfe poore, that though his pouertie, he might make others rich. It is the will of God, that we should beare one anothers burdens, and helpe to lift vp the poore that are pressed down with the iudgement of God; which we shall doe, when we giuegive not onelyonly of our abundance in common want, but euen of our necessaries in the extreame want of the poore.
III. Point. To whome must we giuegive? Ans. To the poore: thisTo whome we must giuegive. needes no proofe: yet in these poore two things are required. First, they must be truly poore: that is, such as are indeede either in common or extreame want; and of such poore S. Iohn saith, l1. Ioh. 3. 17.If any hauehave this worlds goods, and seeth his brother hauehave neede, if he shut vp his compassion from him, how dwelleth the louelove of God in him? Secondly, they must be such as cannot helpe themselues, Leuit. 25. 35. If thy brother be impouerished, and hauehave a trembling hand, thou shalt releeue him: the man of a trembling hand, is one that is not able to maintaine himselfe; of this sort are Orphans, widowes, the aged, sicke, blind, lame, maymed in seruice, and such like, all these must be releeued. But the case stands otherwiseOf gi…ing to lustie beggers. with that kind of poore, which we call lustie beggers, who are able to prouide for themselues, if they would take paines: S. Pauls rule belongs to them, m2. Thess. 3. 10.If they will not worke, they must not eate: that is, they must not be maintained on the Almes of the Church. Quest. 1. What must such lustie poore doe? Answ. They must be imploied in some lawfull calling, wherein they may labour to get their own bread, and not eate the common foode of those that are poore indeede. For the Church and Commonwealth are as a mans bodie, wherein eueryevery member hath his seuerall office, for the good of the whole bodie: and indeede eueryevery man should hauehave not onelyonly a generall calling of a Christian, but a particular calling also, wherein he must imploy himselfe for the common good: it is against the word of God, and the light of nature, that any should liue hauing nothing to doe. Adam in his innocencie was inioyned to worke in the garden; and our nLuk. 2. 51. with Mark. …. 3.Sauiour Christ before his baptisme, liued vnderunder his Father in a particular calling, till he was thirtie yeares olde; whose examples we must follow. Quest. 2. What is our dutie towards these lustie beggers? Ans. From o2. Thess. 3. 10.Pauls rule we may gather, that we must not ordinarily and of custome releeue them: indeede vponupon present necessitie they are to be releeued, but yet with this aduertisment, that they looke not for it againe, but that they prouide for themselues by labouring in some lawfull calling: for this common releeuing at mens doores, makes so many idle vagabonds and rogues as there are.
IV. Point. In what order must we giuegive our Almes for distinctionThe order of gi…ing almes. I. Rule. of persons? Ans. Touching order in releeuing, the holy Ghost hath laid downe three Rules: First, by S. Paul, p1. Tim. 5. 8.He that prouideth not for his owne, a…d namely for them of his houshold, is worse then an insidell: whence this order may be obserued, that I. a man must giuegive to them that be of his owne houshold and family: II. to his owne blood, kinred, and alliance: III. vntounto strangers. The second Rule is this: Gal.II. Rule. 6. 20. 'Doe good vntounto all, but specially to the houshold of faith: first, beleeuers must be releeued, and then all others, good or badde. The third Rule is giuen by Moses, Deut. 15. 10. We must first releeue our owne III. Rule.poore, that is, such as liue among vsus, and then giuegive vntounto strangers, if our abilitie will affoard, and their necessitie doe require.
U. Point. How much must we giuegive? Touching the measure of ourOf the quantitie of our Almes. 1. Rule. Almes, there is no particular commandement in Scripture: but yet these generall Rules may thence be gathered. First, that a man is not bound to giuegive all that he hath: Prov. 5. 15, 16. Drinke the waters of thine owne …isterne, and flowing streames out of the middest of thine owne well: let thy fountaines disperse themselues abroad: where vnderunder an allegorie borrowed from waters, the holy Ghost directeth a man, for the disposing of his riches; as namely, comfortably to enioy his owne goods, and yet to bestow some part thereof on them that want: and, Luk. 3. 11. Let him that hath two coates giuegive (not both) but one to him that wanteth: where we see them iustly rebuked, that in prodigalitie doe riotously lauish and spend all that they hauehave: for if a man may not giuegive all, much lesse may he spend all wilfully. II. Rule. 2. Cor. 8. 13. A man must 2. Rule.not so giuegive to others, that he himselfe be grieued, and they be eased altogether. III. Rule. Almes must be according to the giuers abilitie,3. Rule. and withall answerable to the necessitie of the poore, whether in food, rayment, or harbour: so Paul saith, speaking of common releefe, q2. Cor. 9. 12.The ministration of this seruice, supplieth the necessitie of the Saints: and S. Iames requires, that in releefe such things be giuen rIam. 2. 16.as be needefull to the bodie: and, Deut. 15. 8. If thy brother be poore, thou shalt open thy hand vntounto him, and lend him sufficient for his neede which he hath.
VI. Point. In what place must Almes be giuen? Touching theThe place of Almes. Releeuing wandring beggers a great disorder. Reasons. 1. place we must know this; that it is a disorder not beseeming Gods Church, to giuegive releefe to wandring beggers at our doores: this may appeare by these reasons: I. It is Gods commandement, sDeut. 15. 4.that among his people there should be no such beggers: if any man aske, how the poore were then releeued? I answer, God tooke sufficient order for their prouision: for first, the husbandman tLev. 19. 9.must not gather his grapes cleane, nor yet his corne field, but leaue the after-gathering and gleaning for the poore. Secondly, besides the uNum. 18. 26yearely Tenthes for the Priests and Le…ites, eueryevery xDeut. 14. 28, 29.three yeares tenthes were to be gathered and kept for the poore, and for strangers. Thirdly, eueryevery seauenth yeare the land was to rest, and all that it brought forth that yeare, with the fruit of vineyards and oliues was for the poore. Exod. 23. 11. Againe, in the new Testament the Apostles ordained, that in eueryevery Church there should be yAct. 6. 3.Deacons; that is, men of wisdome and discretion, who were to gather for the poore, and likewise to dispose of that which was giuen, according as eueryevery man had neede: in which very order of prouision for the poore, the Lord forbids all wādring begging. II. These wandring2 beggers, are the shame and reproch of the people where they are suffered: for it argueth want of care of good order in gouerners, and want of merciemercy in the rich, that they gather all to themselues, without regard how the poore should liue. III. In releeuing these wandring beggers,3 there is this double want in the giuer; he cannot tell what to giuegive, nor how much; because he knowes not the state of the partie that beggeth. Now in almes deedes there ought to be a double discretion: the giuer ought to know both his owne abilitie, and also the necessitie of the receiuers. IV. Common releeuing at mens doores makes many beggers,4 and maintaines a wicked generation: for these wandring beggers are for the most part flat Atheists, regarding nothing but their bellie, separating themselues from all congregations: and from begging many fall to stealing; or els they take such pleasure therein, that they will neuer leaue it, no not for a yearely rent. This is knowne to be true by experience. All which things duly considered, must moue the Magistrates and eueryevery other in their place, to see that better order be obserued for the poore then doore-releeuing to all that come. And sith good lawes are made in this behalfe, men ought in conscience to see the same obserued and kept; neither can any man without sinne trāsgresse the same. Indeede if good order were not prouided for the poore, it were better to releeue them in their wandring course, then to suffer them to starue: for so dealt Christ & his disciples with the poore, when good order failed among the Iewes, they releeued them in the high waies & streetes.
VII. Point. At what time must Almes be giuen? Ans. Hereof theTime of almes gi…i…g. Rules. I. Scripture speaketh little, yet this may be gathered thence: First, that releefe must be giuen when present occasion requireth: therfore Salomon saith, aProv. 3. 28.Say not to thy neigbour, Goe and come again to morow, if thou now hauehave it. Secondly, that the Sabbath day is a fit time for the giuing of releefe2 for the poore: for the b1. Cor. 16. 12.Apostle commanded the Corinthians, that each one should lay aside vponupon that day, according as God had prospered him the weeke before, that which he would giuegive for the poore: where by the way, it may be obserued, that daily giuing at mens doores was not allowed by the Apostles. Also touching Trades-men this may be added: from this, that the Apostle makes contribution for the poore a Sabbath daies worke; that wheras they vse to imploy part of the Lords day, both morning & euening in seruing their customers for their own priuate benefite, this can not be …arranted: onelyonly this they may doe; vponupon the Sabbath they should sell vntounto none, but to such as buie of necessitie, and then they may not make a priuate gaine of their sale, but must turne that worke to a worke of merciemercy for the poore, either selling without gaine if it be a poore bodie that buies; or giuing the gaine of that which they sell to the rich, for the releefe of the poore. This indeed will hardly be obtained at trades-mens hands, but yet they must know that the whole Sabbath day is the Lords, wherin he wil be worshipped with delight, neither ought men to doe therein their owne workes, nor seeke their owne wills, nor speake their owne words. Isa. 58. 13.
VIII. Point. In what manner must Almes be giuen? Ans. HereofThe manner of Almesgiuing. more is to be spoken in the chapter following: yet from this text these things may be obserued: First, that Almes-giuing must be free; the giuer1 must neither looke for recompence at the hands of man, nor thinke to merit any thing thereby at the hands of God. That Popish conceit depriues a man of the true comfort of the spirit in this worke of mercy: none but Christ by his obedience could euer merit at Gods hands. Secondly, our hearts in giuing must be touched with charitie, and the2 bowels of compassion; we must giuegive with cheerefulnes: for without louelove all that we giuegive is nothing, 1. Cor. 13. 3. and the Lord loueth a cheerfull giuer, 2. Cor. 9. 7. now if we consider the poore as our owne flesh, and see Gods image in them, this will mooue vsus to pitie. Thirdly, in3 the person of the poore we must consider Christ Iesus, and giuegive vntounto them as we would giuegive vntounto Christ. This will mooue vsus to giuegive, and that chearefully: for in the day of iudgement Christ will make it known that he comes for releefe to the rich in the person of the poore: to the mercilesse he will say, bMath. 25. 45.In as much as ye did it not to them, ye did it not to me: but to the mercifull thus, cv. 40.In as much as ye did it vntounto one of the least of these my brethren, ye hauehave done it vntounto me. Fourthly, our almes4 must be giuen as a pledge of our thankefulnesse vntounto God for the blessings we enioy: for all we hauehave commeth from God; d1. Chr. 29. 14.and of his hand it is, whatsoeuer we giuegive: now he professeth, that when men doe good, eHeb. 13. 16and distribute to the poore, he is well pleased with such sacrifices.
Hauing seene what this dutie of Almes-giuing is, and how it must be performed; we must now stirre vp our selues to put the same in practise: and to mooue vsus hereunto consider the reasons following. I. We1 all desire to be counted religious; now if we would be such indeede,Mouues to Almes-giuing. we must visit the fatherlesse and widowes, we must doe good, and giuegive almes to the poore: for this is pure religion and vndefiled before God, as fIam. 1. 27.Iames saith. To come to the Church and heare the word, and to receiue the Sacraments are good things, but without merciemercy to the poore they are not regarded, but hated of God, Isa. 1. 13, 14, 15. II. If a2 man should offer vntounto vsus a peece of ground to manure and till for our owne reaping, we would take it kindely and bestowe both paines and seede vponupon it; behold the poore are sent of God to the rich, as a peece of ground to be tilled, and when they giuegive to the poore, they sowe vponupon the ground: now as Paul saith in this case, g2. Cor. …. 6.looke as a man soweth so shall he reape: we therefore must sow liberally, that we may also reape liberally. III. Prov. 19. 17. He that hath merciemercy vponupon the poore, lendeth 3vntounto the Lord: we would easily be mooued to lend, if we had an honest man to be suretie vntounto vsus, for returning of our owne with aduantage: well, the Lord offers himselfe to the rich to be suretie for the poore; who then will feare to lend hauing so good a debter? IIII.4 If these promises will not mooue vsus, let vsus consider the fearefull curses threatned against the mercilesse and hard hearted: for as he that giueth to the poore shall not lacke, so he that hideth his eyes from them shall hauehave many curses, Prov. 28. 27. and he that stoppeth his eares at the crying of the poore, he shall crie and not be heard: Prov. 21. 18. and the woefull sentence of condemnation shall be pronounced vponupon the wicked for the neglect of this dutie. Matth. 25. 41, 42.
Further, from the words, GiueGive to him that asketh] we may learne, thatProprietie of goods lawfull. it is the will of God, that among his people there should be a proprietie of goods, and that all things should not be common in that behalfe: for the Lord would hauehave some to hauehave to giuegive, and some to want that they might receiue; which would not be, if all things should be common both for vse and proprietie, as some hauehave fondly imagined. If any man thinke it was so in the primitiue Church, because it is said, hAct. 4. 32.they had all things common, he is to know, that that communitie was in such things onelyonly, as men had then freely giuen for the common good. And yet euen then, none was compelled or bound in conscience to giuegive all his substance in that sort: for there iAct. 5. 4.Peter tells Ananias that his possession, while it remained vnsold, appertained to him, and after it was sold, the price thereof was in his owne power to dispose of as he would. Obiect. 2. All things belong to beleeuers, as Paul saith, All things are yours, 1. Cor. 3. 21. and therefore they ought to be common. Ans. The Apostle meaneth, that they had right in Christ to all things, and did enioy them by hope; but yet the fruition of them in actuall proprietie, is not had before the day of iudgement.
Againe, if giuing to the poore be a dutie of eueryevery one, whome GodVowed pouertie vnlawfull. iuables hereunto, then no man may voluntarily disable himselfe from it; whereupon the Popish practise of vndergoing voluntarie pouertie falls to the ground, as vnlawfull: for thereby they disable themselues vntounto this dutie. Indeede the Papists make this a state of perfection, but David iudged begging to be a curse, Psal. 109. 10. els he would not hauehaveRhem. on Matt 19. sect. 9. Bellarm de Monach. l. 2. c. …o. Gather▪ goods reprooued. spoken of freedome from beggerie as of a blessing, which he doth, Psal. 37. 25. I neuer saw the righteous forsaken, nor his seede begging.
Lastly, in this commandement see the error of those men, that giuegive themselues wholly to gather riches to themselues, beeing like to the moule which is alwaies digging in the earth: for God requires, that a man should giuegive as well as get, nay he must get to giuegive, and not to keepe: for God is more glorified by giuing, then by keeping: and herein his children resemble their heauenly father, who receiueth nothing of any man, and yet giueth liberally to eueryevery one that asketh, without reproching any, Iam. 1. 5.
And from him that would borow of thee, turne not away.] These words containe Christs second precept, touching requiting good for euill, takenOf lending 3 points. from lending and borowing. To know the meaning of this Rule three point▪ are to be handled: I. what it is to lend: II. to whome men must lend: III. in what manner. For the first, what lending is, is1 well knowne by common experience. It is a ciuill contract or bargaineWhat lending is. in which money, corne, or such like goods, passe from man to man both in regard of vse and title: yet so, as the borower is bound in conscience to returne the thing lent vntounto him, or els that which in value is equall vntounto it.
II. Point. To whome men must lend. This circumstance is not2 here expressed by Matthew, but must be supplied out of Luke, chap. 6.To whome we must lēd▪ 34, 35. where Christ forbids them to lend, as sinners doe, to receiue the like againe: but (saith he) louelove your enemies, and doe good, and lend looking for nothing againe: where it is plaine, that lending must be to such as are truly poore, and not able to lend againe like for like. For the better vnderstanding whereof we are to know, that in humane Societies3. Sorts of men in politike bodies. there be three sorts of men. First, such poore as are vnable to prouide for themselues things necessarie, by reason of some impotencie, as sickeenes,1 age, lamenes, or such like; and these are commonly called beggers. A second sort are those, which beeing poore hauehave yet a trade, wherein2 they can prouide for themselues some part of their maintenance, & yet by reason of their pouertie. still want some things necessarie, which of thēselues they cannot procure. The third sort are rich men, such as hauehave3 worldly goods in abundance, not onelyonly sufficient for their necessaries, but much ouerplus: now to each of these belongs his peculiar due. To the first sort of poore that hauehave the shaking hand (as Moses kLeu. 25. 35speaketh) almes are due, and they must be releeued by giuing freely, as we hauehave shewed in the former precept. To the second sort of poore, belōgs lending properly, specially then, when their necessitie requires. To the rich, neither gift nor loane is due; but on the contrarie, they ought to giuegive and lend to the poore, maintaining themselues by the honest labour and industrie of their lawfull callings.
3. Point. In what manner must men lend? Ans. With a willing mind, Manner of lending.without any shew of grudging, either in speech, or by turning away the head or bodie; as it is here said, From him that would borrow of thee turne not away: which propertie in the lender, is yet further expressed by Luke, saying, Lend, looking for nothing againe: where Christ doth not simply forbid men to looke for that which they lent; but his meaning is, to shew with what affection & disposition of heart men ought to lend: namely, hauing respect onelyonly to the good of the partie borrowing, and not to the restitution of the thing lent: as when a poore man comes to borrow, wee must not reason thus with our selues; This man is poore, and it may be will not paie me againe, therefore I wil not lend; nor thus, This man is painfull though he bee poore, and is like to paie me againe, & therefore I will lend. This (saith Christ) is the practise of sinners, who lend, because they looke to receiue the like. Be thou therefore mooued to lend vponupon a good desire to helpe the poore, and let not thy mind be running vpō the losse, or safe return of the thing lent. Thus is that clause of Christ, looking for nothing againe, to be vnderstood, and not to bee applied to the game of vsurie, wherea… Christ aimeth not in this place.
First, here obserue, that to lend vntounto the poore, is a commandementVses. 1. Lending is a dutie. of God, binding the conscience of the rich: it is not left free to the rich mans choice, whether hee will lend or not, but if the poore mans case require, he sinnes against God, if he doe not lend; for he breaks this commandement. Dauid therefore makes it the propertie of a good man to be mercifull, and to lend: Psal. 112. 5. where wee see that wretched practise of many rich men condemned to the pit of hell, who are so far from lending to the poore, that they hoard vp their store, till a time of dearth, that then they may inrich thēselues by poore mens want; & thus they increase Gods iudgement vponupon the poore, and as it were, l…s… 3 15.grinde their faces, and mAmo. …5. 1…tread vponupon them, as the holy Ghost speaketh. But they shall one day find, that they ought to hauehave lent vntounto the poore, in their necessities; yea, and when the hand of God in common want lieth more heauie vponupon the poore, they ought then to open their hands more liberally towards them. It is an vsuall & common practise, that when a man beginnes to decaie in his estate, no man will lend him any thing; …u… because he beginnes to decay, therfore they withdrew their helpe, least he should not pay them againe. But this ought not to be so: its Christs commandement, that the rich by lending should sustaine such a one as by reason of want, is readie to fall into decay.
Secondly, this cōmand of Christ binds the Rich not onelyonly to lend, but2 to lend freely without taking any increase: for they must lend, not lookingFree lending. for any againe: yea, Exod. 22. 25. the Lord expressely forbids to take increase of the poore: where we see the common practise of Vsurers condemned to the bottome of hell, who lende vntounto the poore vponupon bonds for increase: these are they, that liue on the blood and life of the poore, whose sinne is eueryevery where condemned, and ought to be hated as bloodshed it selfe. But the rich will say, they are intreated so to doe, and are greatly thanked for so lending. Ans. This excuse will not serue the turne: for Sauls armour bearer was a murtherer for killing his master, though Saul earnestly besought him so to doe. 2. Sam▪ 1. 9. 16.
Thirdly, here further learne, that a man must lend, and yet not alwaies3 take againe the principall: indeede he may require, and receiueForgiuing of that is lent. his owne, els there should be no lending but all giuing, which two are here distinct: but yet when the poore that borowed, is fallen in…o further pouertie, the Rich must turne his lending into giuing, and forgiue the principall or part thereof, as their seuerall estates shal require▪ Deut. 24. 10, 11, 12. A man may take a pledge for his debt of the poore, but yet if the pawne be a thing necessarie to the poore mans life, he must not take it, or at least not retaine it till the sunne setting.
Fourthly, some may here aske (seeing Christ bids o… lend looking for 4nLuk. 6 35. Of … increase for lending.nothing againe) whether may a man at no time with good conscience receiue increase for his lending? Ans. Lending is twofold: of due, or of curtesie: lending of due is the loane of the rich vntounto the poore, when his necessitie compells him to borrow: and for this a man cannot with1 good conscience take any increase. Lending of curtesie is, when one2 rich friend lends vntounto an other; this is not forbidden in the word of God, but is left to a mans owne libertie and discretion, neither hath it any promise of reward. Now in this case of curtesie, I doe not finde in Scripture that all taking of increase is simply condemned; nay, in some cases, both the law of nature, and the lawes of all countries doe allow it: As first, when the increase is giuen onelyonly in way of thankefulnesse,1 as a blessing to require in kindnes a good turne receiued: for ingratitudeCases where in a mā may receiue in- crease for lending. is abhorred of all, and the low of nature requires to doe good for good: and all Diuines almost both Protestants and Papists doe allow this▪ kinde of increase. Secondly, when a man sustaineth dammage by his lending, he may receiue increase by way of satisfaction for his losse. Thirdly, when a man is contented to aduenture his principall in3 the hand of him that borroweth, then also may he take increase; like as a man may receiue hire for his hourse, or for the vse of any other goods standing to their losse. Exod. 22. 14.
Thus we see what the will of God is for giuing and lending vntountoDuties of the poore. the poore: now hence the poore may receiue instruction. First, hereby1 all may learne, that God will hauehave some poore among his peopleContentation. to receiue and borrow of the rich: which may serue to perswade the poore to be contented with their meane estate, esteeming it to be the best for them, because God in his wisdome and prouidence hath ordained it. Secondly, the poore must take occasion from their outward2 Seeke to be rich in gracepouertie to seeke to be rich in God through grace: Iam. 2. 5. Hath not God chosen the poore of this world, that they should be rich in faith? Herein they may match, and goe beyond the richer sort; which is a matter of great ioy: Iam. 1. 9. Let the brother of low degree, reioyce in that he is exalted: that is, with God, who counts them rich. Revel. 2. 9. Thirdly, hence the poore must learne to carie themselues submissiuely3 Humble.towards the rich▪ of whome they receiue great helpe and comfort by their giuing and lending: Prov. 18. 23. The poore (saith Salomon) vttereth supplications: noting their humilitie, which reprooues many poore, who are so proud hearted and ingratefull, that they will not affoard the rich a good word: but this beseemeth none, much lesse those that are to liue by the rich: Psal. 101. 5. Him that hath a proud looke and bigh heart, I cannot suffer.