The Amendment of Life, Book 2 · Chapter 10
Of Almos and relieuing of the poore. Chap: 10.
AMong other the teſtimonies of our louelove, and charitie, the due reliefe of the poore is not the leaſt. And indeed in vaine doe we boaſt of charitie, vnleſſe we practiſe the ſame by relieuing the poore in their neceſsities. Who ſo hath this worlds goods, 1. Ioh. 3.17ſaith Saint Iohn, and ſeeth his brother hauehave neede and ſhutteth vp his compaſsion from him, how dwelleth the louelove of God in him? Whereto hee addeth. My children let vsus not louelove in word, neither in tongue onelyonly, but indeed and in truth. This dutie of louelove did the Apoſtles of Ieſus Chriſt ſo hartely commend, that finding themſelues to agree in the doctrine of the Goſpell with S. Paul,Gal. 2.10. 2. Cor. 8.9 they commended nothing vntounto him, but to remember the poore. And thereof was himſelfe alſo very carefull as he doth affirme in his Epiſtle to the Galathians, and did effectually ſhew the ſame in his ſecond to the Corinthians. As alſo it is not amiſſe to note that the laſt iudgement and ſentence of felicitie or miſerie ſhall bee pronounced in part vponupon the performance or neglect of this dutie to the poore in affliction.Mat. 25.
2 This reliefe of the poore is commonly tearmed Almes, which word ſignifieth pitie and compaſsion. The rather to teach vsus, that this reliefe muſt proceede of compaſsion, through the feeling of their afflictions. And this doth Eſay declare, ſaying. If thou openeſt thy hart to the hungerie, and ſatisfieſt the needy ſoule, thy light ſhall ſhine in darkeneſſe, and thy darkeneſſe ſhall bee as the none day. The word which the Prophet heere vſeth,Eſa. 58.10. ſignifieth as much as if wee ſhould ſay, if thou pulleſt forth thy heart to giuegive to him that hungreth: therby teaching vsus, that true Almes importeth the opening & communication of our harts, by feeling the neceſsitie of others and therefore doth S. Auguſtine ſay,Auguſtine his firſt booke of viſit the ſicke. c. 3. 1. Cor. 13.3 that if our reliefe miniſtred to the poore, proceedeth not of louelove and compaſsion, it neuer aſcendeth into the preſence of God. Hereto may we alſo refer this ſentence of S. Paul: If we giuegive al that we hauehave to the poor, & hauehave no louelove, it profiteth not. Yea ſaith a good auncient father: In hart to take compaſsion of the poore, is more then to giuegive them our goods: for hee that giueth, importeth externall things: but hee that taketh compaſsion, openeth and giueth his owne hart. This compaſsion proceedeth of the vnion that God hath made betweene vsus, in that we all diſcending from Adam, are as it were one body and one fleſh. As Eſay exhorting vsus to this compaſsion, doth ſay. Hide not thy ſelf from thy owne fleſh. Eſay. 58.7. Heb. 1…:3…Which the Apoſtle alſo confirmeth, ſaying. Remember them that are in bondes, as if ye were bound with them, & them that are in affliction, as if ye were alſo afflicted in the body. And indeed as Saint Paul ſaith. This vnion ſhould breede ſuch a feeling of the weale or woe of the members of this body, that wee ſhould reioyce for the proſperitie of the one,1. Cor. 12.26, Rom. 12, 15. 1. Cor. 12.25; 1. Ioh. 3.17 and be ſorrie for the miſerie of the other, and as in another place he ſaith, that wee ſhould weepe with them that weepe. Otherwiſe, as hee addeth, there is no coniunction in the body, but deuiſion & partialitie. And in that ſence Saint Iohn denieth that ther is any louelove in him who ſeeing the want and neceſsitie of his brother, cloſeth vp his bowels, by the bowels ſignifieng the compaſsion and mercy wherewith he ſhould be moued at the ſight of the pouertie of his brethren. Ieſus Chriſt alſo to aſſure vsus that he will take compaſsion of vsus whom we are perſecuted for his name, ſaith,Act. 9, 5. Zach. 2, 8, Deut, 32, 10. that he is perſecuted in vsus that are the members of his body. Yea he proteſteth that who ſo toucheth vsus, toucheth the apple of his eye. Therby declaring that as the apple of the eye is ſo tender that it may not be touched but with great griefe, ſo the coniunction betweene him & vsus is ſuch,Pſal. 17.8 that he ſeeleth our afflictions, & therof taketh great compaſsion. After whoſe example, we likewiſe ought in our ſelues to feele the neceſsitie & want of our neighbours, becauſe they be our fleſh, and members of the ſame body, and ſo to apprehend their paine, anguiſh and ſorrow, as thereby to be moued with compaſsion towards them,
3 In as much therefore as in the conſideration of a woefull eſtate, the apprehenſion that we take by the eare, can neuer ſo forcibly moue the hart, as that which commeth by the eye,Cicero, ſaith an ancient Orator, euerie man ought diligently to viſite the poore in their tribulations: to the end that with their eyes beholding thoſe that lye vponupon the ſtraw, that are ſicke, that are naked, that quake for colde, that want bread, that mourne for the lamentation of their poore children that crie for hunger, that are lodged in places where wee would ſcarce lay our dogges: this ſpectakle might moue the bowels of their harts to take compaſsion of their pouertie. In this conſideration Ieſus Chriſt is not content that we giuegive to the poore bread, drinke, or cloth only, but alſo doth require vsus to viſite him in his members. I was ſicke ſaith he, and ye viſited me, and therefore S. Iames ſaith. Pure religion and vndefiled before God, Mat. 25.36. Iam, 1, 27.euen the father, is this to viſite the fatherleſſe and widowes in their aduerſities. And indeed as viſitation will vndoubtedly engender compaſſion in the hart, ſo will it the more aboundantly ſtretch foorth the hand to the reliefe of the needy: and this doth experience dayly teach vsus. And therfore ſuch as thinke it a great grace of God to be charitable to the poore, as indeed it is, are to exerciſe themſelues in the viſitation of them, to the end to comfort them both in word and deede, which giueth great efficacie to the word. This exerciſe of charitie ought the mightie and rich men of the world to put in practiſe: for as by viſiting the poor, their humilitie would miniſter great force to their charity, ſo would ſuch viſitatiō moue their harts the more liberally, with their aboundance to relieue the needie.
4 But becauſe moſt men do thinke it to reſt at our owne choiſe, whether wee will relieue the poore or not, let vsus contrariwiſe aſſure our ſelues that it is a matter commended by God which we may not neglect whenſoeuer God miniſtreth occaſion and meanes leaſt wee, offend God, and deſerue euerlaſting damnation. And indeed it is a work of charitie, which charitie is vntounto vsus commanded by God, and comprehendeth the ſummarie of the ſecond table of the law. God in old time preſcribed to his people this dutie of charitie, ſaying. Becauſe there ſhal euer be ſome poore in the land, therefore I commaund thee, Deut. 15, 11ſaying, Thou ſhalt open thyne hand vntounto thy brother, to thy needie, and to thy poore in thy land. To which effect Saint Paul alſo commandeth vsus, to impart to the neceſsitie of the Saints. Alſo, to doe good vntounto all, but eſpecially to the houſhold of faith,Rom. 12.13. Gal. 6.10. Heb. 1.16: 2. Cor. 9.10 & becauſe we are ſo negligent in this dutie, the Apoſtle wakeneth vsus ſaying. To doe good, and to distribute forget not, for with ſuch ſacrifices God is pleaſed. Saint Paul calleth Almes the workes of righteouſneſſe, becauſe there is nothing more righteous before God, or wherein wee ſtand more indebted vntounto man, then to relieue his neceſsitie by louelove. God in old time forbad the people of Iſraell ſaying.Leuit. 19.9 When you reape the haruest of your land, you ſhall not reape euerie corner of your field, neither ſhalt thou gather the gleanings of thy harueſt. Againe, Thou ſhalt not gather the grapes of thy vineyarde cleane, neither ſhalt thou gather euerie grape of thy vineyard, but ſhalt leaue them for the poore and for the ſtraunger. Sith God ſheweth himſelfe ſo liberall vntounto vsus, as to permit vsus to reape for our ſelues the harueſt and Vintage, yet withall teſtifieth vntounto vsus ſuch a care of the poore, that he commandeth vsus to leaue vntounto them whatſoeuer ſhall remaine of the ſaide harueſt and vinetage:Deut, 26, 1. Exod. 23, 19. & 34, 22. Numb; 15.17. Exod. 22.19. will it not at this day be a great teſtimonie of diſobedience and ingratitude, not to impart to the poore ſome ſmal portion of the plentie that he hath put into our hands? In olde time God commanded his people to offer vntounto him all the firſt fruits of ſuch goodes as grew to them from the earth: Moreouer the firſt loaues of the firſt dowe of the new corne: alſo the firſt licour preſſed either out of the oliue or out of the grape. And this was an acknowledgement that the land that they poſſeſſed was the Lordes, and an homadge teſtifieng that all the goods that they enioyed, proceeded from his liberalitie. In conſideration therefore, ſaith Dauid, that our wealth commeth not to his hands, he at this day ſubſtituteth the poore in his place,Pſal. 16.2 as hee alſo addeth ſaying. But vntounto the Saints that are vponupon the earth, am I wholy enclined. And therefore whenſoeuer the poore, or the deacons in their name doe come vntounto vsus, wee are to take them to bee Gods receiuers, that come to chalenge his right at our hands: And in refuſing to pay vntounto them the homadge that we owe vntounto God, for the goods that we hold of him, ſending thē away emptie, and not relieuing their neceſsities, we doe commit not onelyonly theft, but alſo ſacriledge. The image of God that the poore do beare about them, ſhould be ſome reaſon to know them, and Gods commaundement to relieue them, is their commiſsion and letters patents, which wee cannot diſaduow without great contempt to his maieſtie.
5 The tenne commandements of the law of God doe vndoubtedly comprehend the whole duty of man to God & to his neighbour, and thereof it followeth that the reliefe of the poore and all other the works of charitie are therein compriſed & commanded. But in which commandement of the law? In the ſixt: Thou ſhalt not kill. What is the ground and reaſon of this commandement? Becauſe mans life is deare & precious in the ſight of God, he forbiddeth all hurting of it, and commandeth vsus to preſerue it. As therefore he prohibiteth whatſoeuer may tend to the hurt of mans life, ſo doth he command any thing that may ſerue to the maintenance therof: & cōſequently it appeareth that all reliefe requiſite for the preſeruatiō of the poor is here commanded vntounto vsus. And being cō manded by this word, Thou ſhalt not kil: It neceſſarily enſueth that he which relieueth not the poore at their need, is a murderer. And in deed, as we quench a lampe, not only by blowing it out, but alſo by keeping awaie the oyle that ſhoulde ſeed it: or as wee quench fire, not onelyonly by caſting on of water, but alſo by keeping awaie woode from it: And in a great drought as many hearbes doo die, not onelyonly by plucking vp, but alſo for want of watering: ſo is mannes lyfe taken awaie not onelyonly by ſwoord or violence, but alſo by not miniſtering vntounto his neceſsities. And therefore Saint Ambroſe ſayth, Hee that refuſeth the poore in theyr neceſsitie,Ambroſe vponupon the Pſalm Beati imaculati. Luk. 6.9. killeth them. Let vsus therefore, as hee addeth, beware wee burie not their liues in our coffers. Ieſus Chriſt himſelfe confirmeth the premiſes. For when vppon the ſabbaoth daie hee purpoſed to heale the man that had the withered hand, hee asked of the Phariſies that were offended thereat, whether it were lawfull vppon the ſabbaoth daie to do good, or to hurt: to ſaue, or to kill: thereby ſhewing, that the deferring of the cure of the poore man, was an euyll deede, yea euen murder. Moreouer, God forbiddeth to ſteale, but when wee giuegive to the poore, wee giuegive nothing of our owne, onelyonly we diſtribute to them that which is theyrs, yea, which it were the euerie to keepe from them. It is the hungrie mannes bread, ſaith Saint Ambroſe, that thou keepeſt locked vp, and the naked mans garment that thou reſerueſt. If thou canſt helpe him, thou takeſt from him whatſoeuer thou denieſt him in his neceſsitie. And indeede, eueryevery man muſt thinke that he is not maſter and Lord, but onelyonly ſteward of thoſe goods that God hath put into his hands. And therefore as a receiuer, a treaſurer or a ſteward, if he keepe backe that which he is commanded to furniſh or deliuer forth, is an vnfaithfull ſeruant and a theefe, euen ſo are we ſo long as we retaine that wherewith we ſhould relieue the poore in their neceſsitie. And as the Moone receiuing her light from the ſunne doth impart it vntounto men, ſo are men to impart vntounto the poore of the goods which they hauehave receiued from the Lord. Thinke not therefore that the reliefe of the poore is left at our choiſe: for it is Gods commandement as is before declared, and ſo it is diſobedience, ingratitude, vnrighteouſneſſe, ſinne, yea euen murder and ſacriledge in the ſight of God, becauſe we relieue not their neceſſities according to ſuch ability as we hauehave receiued from the Lord: And albeit ſuch murder and ſacriledge paſſeth vntouched by the ſworde of the magiſtrate, yet in the preſence of God it is worthie of death and euerlaſting damnation.
6 Which is more through this neglect and contempt of the poor, we doe ſo much as in vsus lieth, ouerthrow Gods prouidence. For in as much as he is our creator, it is alſo his part to feede and maintaine vsus: and hee therefore ſo far honoreth ſome, as to giuegive them more plenty of goods then to other ſom: Yet not that they ſhould riotouſly waſt them, but rather to lay them vp, that they may bee his miniſters,2. Cor. 9.12. to nouriſh and relieue the needie, ſo that if wee neglect the poore, their want their hunger and nakedneſſe will crie out vponupon vsus before God, and accuſe our infidelitie and ingratitude: And God hearing theyr crie and being therein diſhonored, will take reuenge thereof.Baſil. Hom. 1. But contrariwiſe when wee doe relieue the neceſsitie of the poore, our charitie, ſaith Saint Paule, cauſeth them to praiſe God, by acknowledging his care of them, in that hee giueth to men both charitie, and meanes whereby to releeue their neceſsitie. God by this his prouidence, ſayth Saint Baſill, hath ordained for man two crownes, for the poore, the crowne of pacience, and for the rich, the crowne of liberalitie: And as the poore doe depriue themſelues of their crowne by impaciencie and murmuring: ſo ought the rich by helping the poore, to ſtriue to obtaine the crowne of liberalitie. And to this purpoſe, they are to remember this ſentence pronounced by Ieſus Chriſt, as Saint Paule ſaith, It is a more bleſſed thinge to giuegive then to take. Becauſe he that taketh, receiueth onelie corporall aſsiſtaunce: But hee that giueth,Act. 20, 35. beſides the commoditie of meanes whereby to helpe himſelfe and the honour to bee a ſtewarde of Gods goods, hee alſo purchaſeth a crowne & a permanent treaſure in life euerlaſting. And this is one pointe which ſhoulde alſo kindle vsus in the dutye of charitie.
7 Moſt men doe imagine, that all that they giuegive to the poore, is ſo much diminution of their owne goodes and loſſe to them, yea euen as money caſt into the ſea, And this theyr falſe opinion groweth heereof, that in their conceite they reape no profite thereof in this lyfe: becauſe they doe not apprehend the rewarde promiſed in life euerlaſting: But theſe men ſhoulde firſt remember the prouerbe: hee that payeth, empoueriſheth not. But wee are endebted to the poore in their neceſsities: Whatſoeuer then wee giuegive them, is not money loſt, but ſo much employed toward the diſcharge of our obligation in the ſight of God. Moreouer, by this miſtaking, they aboliſh faith which aſſureth vsus, not of things that wee ſee with our eyes, but of thinges inuiſible, neither of that which is preſent, but of that that is to come. As therefore the promiſe is the foundation of faith, ſo are wee carefull to meditate thereupon, that wee may aſſure our ſelues that our charitie hath great reward in the ſight of God, and ſo be ſtirred vp therto. Firſt it is one thinge to bee noted, as is aforeſaide,Mat. 25. that the ſentence which Ieſus Chriſt ſhall pronounce in the daie of iudgement, ſhall be grounded vponupon the helpe and reliefe, or neglect and contempt of the poore: as alſo that the Sonne of God ſhall call and bring into the poſſeſsion of the inheritance of his euerlaſting kingdome, all thoſe that ſhall hauehave miniſtred foode or apparell vntounto the poore, that ſhall hauehave viſited the ſicke, or in generall hauehave relieued thoſe that hauehave beene in affliction: and contrariwiſe ſhall ſend all ſuch as hauehave beene negligent and ſlacke in theſe workes of charitie, into euerlaſting fire with the deuill and his Angels. And as hee ſhall call the one ſorte the bleſſed of God his father, and the other the curſed, ſo ſhall the ſentence bee imediatelie executed, as the holy Euangeliſt Saint Mathew reporteth, and ſuch as hauehave beene mercyfull ſhall enter into euerlaſting lyfe, and the others into euerlaſting tormentes of hell fire prepared for the deuill and his Angels. This ſentence ſhould continually ring in our eares: not that wee ſhoulde thinke our ſelues able through theſe works of charitie to merite this euerlaſting kingdome, conſidering it is called an inheritance, and hath beene prepared for vsus, as Ieſus Chriſt himſelf ſaith, from before the foundations of the world: alſo that hee purchaſed it for vsus by dying for our redemption: and hereof he aſſureth vsus by the teſtimonie of the holy Ghoſt ingendering faith in vsus, but becauſe theſe workes of charitie are the true fruites, effectes, and markes of our faith, and conſequently of our election and adoption: and the way whereby he willeth vsus to walke toward the poſſeſsion of his euerlaſting kingdome. To the end alſo that wee ſhould not doubt of the performaunce of this ſentence, Ieſus Chriſt aduoweth whatſoeuer our doings to the poore, whether to their reliefe or to their contempt, to bee doone to his owne perſon. Yea I ſay hee will make accompt of it and rewarde it, as if it were done to himſelfe. Were it not our dutie therefore to abhorre all contempt of the poore? For who would not thinke him either mad or deſperate that ſhoulde denie Ieſus Chriſt of meate and drinke in his hunger or thirſt, or cloth in his nakedneſſe, or harborrow in his neceſsitie? Euerie one would euen ſpit in his face that ſhoulde ſhew himſelfe ſo vnthankefull and peruerſe: Or who would not euen take the bread out of his owne mouth, and the garment from his owne backe to relieue Ieſus Chriſt if in his owne perſon hee ſhoulde ſhew himſelfe vntounto vsus naked or famiſhed? Who woulde not thinke it a great bleſsing to lodge him in his houſe, and by diſplacing himſelfe, to lend him his bed? Who woulde not goe to meete him, and with olde Abraham and Lot, ſaie vntounto him. If I hauehave found fauour in thy ſight, Gen. 18.3. & 19.2.I pray thee turne into my houſe and take thy repast? The contempt and neglect of the poore in this behalfe doth, to our confuſion, mightilie crie out that wee beleeue not Chriſt, where he proteſteth that whatſoeuer wee doe to the poore, wee doe it to himſelfe: and ſo are wee conuict of this incredulitie. Beſides wee may boldly ſaye, that the reliefe giuen to the poore in the name of Ieſus Chriſt, is vntounto him more acceptable, then if it were giuen to his owne perſon: becauſe that in relieuing the poore, beſides our charitie, wee alſo ſhew faith apprehending the truth of his promiſe, where in he accepteth any thing done to the poore, as done to his owne perſon.
2. Cor. 9.6.8 Moreouer the holy Ghoſt many times compareth Almes to the ſeed caſt into the ground, and thereupon Saint Paule expreſly ſaith. He that ſoweth ſparingly, ſhall reape ſparingly, & he that ſoweth liberally, ſhall reape liberally. Auguſtine of the words of the Lord.The poore mans field ſaith S. Auguſtine is fruitefull, and doth quickly and plenteouſly returne that which it hath receiued: The husbandman byeth land, oxen, and horſe, and feedeth them: he tilleth his ground, he caſteth in ſeed, and all vponupon hope of a doubtfull and vncertaine harueſt: but in giuing to the poore it is not ſo: he ſhall not neede to lay out any money for fieldes or cattle: neither to till or ſoyle his ground. God doth ſhew and offer it readie prepared ſit for to receiue the ſeede, which being caſt into the hands of the poore, returneth aſſured, plentifull and euerlaſting fruite. If any man ſhoulde offer his land readie tilled, and ſoyled, and will vsus to ſow it, vponupon condition the crop ſhould be our owne, we would neuer tarrie for much entreatie, nay, rather then to want ſeede we would ſell our clothes for ſuch a purpoſe, ſith therefore that the poore are a fat and fruitful ſoyle, readie prepared by the Lord to receiue our ſeede, what is that let that hindreth vsus from ſowing in that ground, by imparting of our goods to the poore, eſpecially conſidering that there is neither froſt nor drought, neither weede nor darnell, nor graſhopper, nor armie of ſouldiers to debarre vsus from reaping the euerlaſting crop thereof. By experience we finde, that if wee keepe our corne long in the garner, it will at length take heate and ſpoyle, but in ſowing it, wee doe not onelyonly keepe it, but alſo it is encreaſed, and greatly multiplyed. Euen ſo is it with our goods, or rather better: for ſeeking to keepe them, they doe not onelyonly decaie,Mat. 6.19. as Ieſus Chriſt ſayth, by …uſt, moath or otherwiſe, but alſo they doe corrupt vsus by a peruerſe confidence that wee repoſe in them, and by the pride and ſurquidrie which they engender in our harts: Wher contrariwiſe being ſowen and ſcattered in the hands of the poore, they are ſafely preſerued and layed vp for vsus with encreaſe in the kingdome of heauen.
9 Againe, Almes is called not onelyonly ſeede, to teach vsus that we ſhall reape a bleſſed croppe therof:Pro. 19.17 but alſo it is likened to a loane made vntounto God. Salamon expreſſely ſaith, that hee that ſheweth mercy to the poore, lendeth to the Lord. If wee thinke nothing loſt that wee lend to a goodman, and one that is of abilitie, but looke to receiue it againe: much rather may wee looke to recouer that which wee hauehave lent to the almightie and faithfull Lorde. What excuſe may wee pretend in the preſence of God, when ſinners doe lend to ſuch as be like to themſelues,Luk. 6.34. vponupon an vncertaine hope to recouer their loane: and yet we refuſe to lend vntounto Chriſt, when in his members he deſireth to borrow, and becommeth him ſelf ſurety for it, with promiſe of great reward, as Saint Luke ſaith. Lend to the poore, looking for nothing againe, and your reward ſhall bee great in heauen? Luk, 6.35,Of two thinges wee muſt confeſſe the one: either that we doe not make ſo much accompt of the ſpirituall and euerlaſting vſurie and rewarde, is of a little money ſubiect to loſſe, which at the fartheſt we muſt forgoe at death: either elſe that wee accompt that which wee lend foorth vponupon vſurie to men, by nature lyers, to be more ſafe, then that which we lend to him that is truth it ſelfe, who cannot ſhrinke or become banquerout, a payment worthy diuers couetous perſons that truſt more in man, then in God.Auguſtine in his Epiſt. If thou wilt be a good Marchaunt, ſayth Saint Auguſtine and an excellent vſurer, giuegive foorth that which thou canſt not keepe, if that thou maieſt receiue that which thou canſt not looſe: GiueGive a little, that thou maieſt receiue a hundred times as much: Againe giuegive a temporall poſſeſsion for an euerlaſting inheritance. And againe Chriſt ſaith vntounto thee, giuegive mee of that which I hauehave giuen to thee: I aske but mine owne, giuegive and reſtore: I hauehave beene a liberall giuer to thee, now make mee thy debtour, and I will pay thee euerlaſting goods. If ſome mightie towneſhip ſhould vſe ſuch liberalitie towardes her Burgeoyſes, as to deliuer them good letters and ſure aſsignations to receiue for a hundred in readie money, a hundred of Annuall rent for life, who would not deliuer foorth his money to ſuch profit? But God promiſeth to theſe that ſhall giuegive to the poore a much greater rent without compariſon, and that not for a temporall life, but for a hereditarie and euerlaſting rent. What then is it that letteth or ſtayeth vsus from cōming & deliuering our mony to him by the hands of the poore? Euen our incredulitie, becauſe we think al that we giuegive vntounto them to bee our loſſe: Albeit contrariwiſe it is the onelyonly way to keepe our goods for euer. But all that we keepe during our liues, is loſt at our death: ſo that which in our life time we giuegive to the poore we ſhall finde againe after our death, and enioy it in life euerlaſting, as Ieſus Chriſt alſo ſaith, that God his father will reward vsus openly, for that Almes that we giuegive in ſecret.Mat. 6.4.
10 To this end alſo doth hee counſell vsus to inuite to our feaſts, not the rich men that are able to requite feaſt with feaſt, but the poore that are not able to reſtore, and thou ſhalt bee, ſaith hee, bleſſed,Luk. 14, …2. becauſe they can make no recompence: for thou ſhalt hauehave the rewarde in the reſurrection of the righteous: and in that ſence doth hee alſo exhort and teach vsus to vſe the wiſedome of the vniuſt ſteward; for ſaying, Make you friends of the vnrighteous Mammon that whē you want they may receiue you into euerlaſting habitations, he ſheweth that the vniuſt ſteward had that deſcretion,Luk. 16.5. to giuegive away his maſters goods, thogh with a bad cōſcience, that therby he might be able to liue when he ſhould be put from the adminiſtration of his maſters goods: much rather then ſhould we giuegive to the poor that which god hath lent vsus, ſeeing we hauehave frō him both a commandement to do it, & a promiſe, that whatſoeuer we giuegive, we ſhal find it againe in heauen, when by death the adminiſtration of our goods ſhall be taken from vsus. And therfore if we be in louelove with goods, it is beſt for vsus to enlarge them to the poore, that they may tranſport them for vsus to heauen, & ther purchaſe for vsus an euerlaſting treſure, he is vniuſt & vnfaithful, ſaith a good father,Leo vponupon this GiueGive and it ſhall be giuen to you. Chriroſtome vponupon this. Lay not vp your treaſures. &c. that coueteth not to retaine that which hee loueth with al his hart, for euer. What a folly is it, ſaith Chriſoſtome, ther to leaue thy goods, from whence thou muſt depart, and not rather to ſend thē before thee to the place where thou goeſt to enhabite. Let thy goods bee wher thy countrie is. He that hordeth vp treaſure vponupon earth, hath nothing to looke for in heauen. Why lookeſt thou vp to heauen, wher thou haſt laid vp nothing? whatſoeuer thou doſt for thy ſoule at thy death, ſhal be nothing, & the reſt ſhalt thou looſe. If we be ſo deſirous to keep our goods ſafe, how can we do better thē to make vſe of the admonitiō of Ieſus Chriſt who ſaith.Luk. 12.33. Mat. 6.89. Sell that ye hauehave and giuegive Almes: make you bagges which wex not old, a treaſure that can neuer faile, in heauen wher no theefe commeth, neither moath corrupteth.
11 Sith God ſo commendeth & commandeth Almes & reliefe of the poore, euen with aſſured promiſes that whatſoeuer we giuegive vntounto thē is a treſure faſly laid vp for vsus in heauen, & ſhal be againe reſtored vntounto vsus with plentifull vſury & euerlaſting reward: what elſe hauehave we to do, but to Amend our former negligence and ſparing, and more and more to encreaſe in the workes of charity, and relieuing the poore, by giuing liberally according to our abilitie, as S. Paul ſaith: according to the goods that God hath imparted vntounto vsus? And this is yet one thing that we are to note, namely, that as many are aſhamed to giuegive nothing to the poore,2. Cor. 8.11, ſo their giuing is alwaies as litle as may be, & cōmeth from them as if a man ſhould plucke ſome rib out of their ſides. If it cōcerne the priuate benefit of the poore, ther muſt be ſome long Oration to prepare & induce them to their duties. If a man come to them againe in any ſhort time, then will they complaine that ſtill wee come to them, that wee neuer leaue begging: the poore, will they ſaye, muſt not bee fed ſo fat, and many doe abuſe their Almes: Then will they come in with their loſſes, the ſmalnes of their traficke, their ſclender gaine, their houſholde charges: To be ſhort, ye ſhal find them wonderfull full of inuention & cunning to excuſe themſelues, that they may giuegive as little as may be. But if they wiſt how profitable it were to giuegive to the poore, and what a ſauour God ſheweth vsus whē he vouchſafeth to touch our harts with a purpoſe to diſtribute liberally to the needy, then will they thanke thoſe that come to ſummon and ſtir thē vp to their duties, and ſo will reſolue to giuegive largly according to the portiō that they hauehave receued of the Lord.
12 To this duty may the example of the Macedonians greatly incite vsus: to whō S. Paul gaue this commendation that in the great trial of affliction,2. Cor. 8 they enioied plentifull comforte, & in the depth of pouerty they aboūded in the treaſures of their ſimplicitie: They were ſore afflicted, yet feeling aboundance of ioy in God, without reſpect to the conſideration of their pouerty, or ſtanding vponupon any long diſcourſe of diſtruſt, but in all ſimplicitie depending wholly vponupon Gods prouidence, they thruſt their hands into the bottomes of their coffers, to helpe the poore with that ſmall remainder that was left, being redy as S. Paul teſtifieth of thē, to diſtribute to their power, yea euen beyond their power. And ſo far were they frō needing any to intreate or ſollicite them, that euen with great inſtancie they required S. Paul to receiue of them that which they had contributed: And this reliefe did they call the grace of God & fellowſhip in relieuing the Saints. This example of the Macedonians ought eueryevery man cōtinually to behold, to the end that the rich by cōſideration of the willing liberalitie of theſe poore Macedonians, might be aſhamed thus to keepe backe their aboundance, & that others which be not ſo welthy, might neuertheleſſe, acknowledging their duties, bee ready to giuegive, if not as the Macedonians, more then their abilitie would beare, yet at the leaſt according as God hath made them able. Eſay ſpeaking of the conuerſion of Tyrus, ſaith. Her occupying & her wages ſhall be holy vntounto the Lord: It ſhal not be laid vp, nor kept in ſtore: but her marchandiſe ſhall be before them that dwel before the Lord, Eſay. 23.18.to eate ſufficiētly, & to hauehave dureable clothing If marchants & other welthy perſons would well conſider this example of the Tyrants, they ſhold vnderſtand, that al that they hauehave ought to be cōſecrated to the lord, & that it belongeth not ſo iuſtly to thē, as to the poore & needy ſeruants & childrē of God. And albeit God ſuffereth them to be more honorably clothed & more daintily ſed, yet ought they ſo to enlarge themſelues, that when their own garments be of fine cloth, the poore may hauehave freeze, & whē they eate whitebread, the poor may be ſatisfied with browne.
13 As theſe titles bee attributed to Iob, that he was an vpright and iuſt man, and one that feared God,Iob 1. Iob 31.16 ſo did he declare the ſame by his workes of charitie, proteſting that he neuer denied the petition of the poore, neither cauſed the eies of the widdow to faile, that hee eate not his morſels alone, but that the fatherleſse hath eaten thereof: That from their youth hee brought them vp as hee had beene their father, and that from his mothers wombe hee had gouerned the widdowe: That hee neuer let the naked periſh for want of clothing, but that their loines bleſſed him, becauſe they were warmed with the flecce of his ſheepe. Cornelius the Centurion was an Ethnike, and a ſoldier,Act. 10 yet hauing ſome knowledge and feare of the true God, hee ſo extended his almes, that the Angell teſtifyed thereof, ſaying, Cornelius, thy almes and thy praiers are aſcended before the Lord. And God ſent Peter vntounto him, to inſtruct him more largelye in the doctrine of the Goſpell. Let all Chriſtians, eſpecially ſuch as profeſſe themſelues to bee of the reformed Churches, behold themſelues in the mirror of theſe examples, and thereby bee aſhamed of their neglygence and ſparing from the poore. Let theſe examples ſtir vp and inflame theyr hearts to imitate the ſame, and ſo farre to ſurmount them, as in doctrine they hauehave more inſtructions, and in examples more plentie before their eyes, which, no doubt, will take from them all excuſe in the daie of iudgement, except they amend, and increaſe in the workes of Charitie: eſpeciallye let them euer remember the example of Ieſus Chriſte, who as Saint Paule ſayeth, albeit hee was rich, yet made himſelfe poore,2. Corint. 8.0 that by his pouertie we might bee made rich: Chriſt was verily rich, not onelyonly as God creator of all the world, but alſo as man, vnited to the diuinitie, being made the vniuerſall heire of all things Neuertheleſſe hee voluntarilie diſpoſſeſſed himſelfe of all worldly riches and honour,Heb. 1.2. Heb. 12.… ſo far forth as to be content to be borne in a poore ſt…ble, not hauing ſo much …s a pillowe to laie vnderunder his head. And why? To the end to reeſtabliſh vsus in our dominion ouer all creatures,Luke 27. Math. 3.20 which was loſte by the ſinne of the firſt Adam, as alſo to purchaſe for vsus the treaſures of ſpirituall and euerlaſting riches. But heerein conſiſteth our felicitie, that wee conforme our ſelues to Ieſus Chriſt, and as Saint Peter ſayth, followe his ſteppes. Whereupon God might require vsus to giuegive both our ſelues and all that wee hauehave,1. Pet. ….21 2. Cor, …, 5 to the ſeruice and releefe of the poore, as Saint Paule teſtifieth of the Macedonians, that they ſurmounted his hope, giuing not only the verie bottome of theyr goods, but euen themſelues to the Lord. Yet God in merciemercy doth ſo farre ſpare vsus, that he is content wee ſhould bee diſpoſers of his goods, but ſo, that the poore may hauehave a parte, as the Apoſtle ſheweth:2. Cor 8.15. where hee noteth the Manna in olde time giuen to the people of Iſrael. Moſes rehearſeth, that hee that gathered more than hee needed for the ſuſtenance of his familie,Exo. 16.18 might not reſerue it till the next daie, but was to leaue the reſt to thoſe that had not gathered ſufficient for theyr families, ſo that hee that had gathered much, had nothing lefte, and hee that had gathered too litle, yet wanted not. Let vsus in like ſort ſo take the goods, that God hath imparted vntounto vsus for the maintainence of our families, that at the leaſt we giuegive of our abundance to the poore, for the reliefe of their want and neceſsitie.
14 The example of the charitie of the primitiue Church penetrating into our harts, might moue vsus to practiſe this dutie. There was not, ſaith Saint Luke, anie needie perſon among them, for all that poſſeſſed lands or houſes,Act. 4.34 ſolde the ſame, & brought the price of that which was ſolde, and laide it at the Apoſtles feete, and this was diſtributed to eueryevery man according as hee had need: It would in theſe daies be a wonder to ſee any man ſell his houſe or land to releeue the poore, ſo farre are Chriſtians now from this duetie of charitie. Yet the commandement to louelove our neighbor as our ſelf, and conſequently to doo to him as we would be done by, exhorteth vsus to this dutie, if need require, euen to ſel our goods to relieue the poore,Ephe. 4.2… for ſo would we do for our ſelues in caſe of neceſsitie by ſickneſſe, or otherwiſe. And in deed, if Saint Paul command that we ſhould labour with our hands, to hauehave wherwith to relieue the needie, it appeareth that our labour or our goods whatſoeuer, wee are to imploy in relieuing the neceſsity of the Saints: as alſo we ſee that God in many places moſt earneſtly commendeth vntounto vsus the poore, by expreſſe commandementes, by excellent promiſes, and by notable examples, as is afore ſhewed.
2. Cor. 8 Rom. 15.26 Act. 11.29.15 Moreouer, this dutie we muſt practiſe, not only to thoſe that are among vsus, but we muſt alſo extend our charitie to other churches, that want wherwith to releeue the neceſsitie of their pore. So did the Macedonians contribute beyond their abilitie for the reliefe of the poore faithfull that were at Ieruſalē: ſo did the Achaians ſtraine themſelues & depart with their goods to the like end: ſo did the faithfull and diſciples at Antioch (when by the propheſy of Agabus they were warned of the famine that ſhuld take hold of the whole world) determine eueryevery man according to his ability to ſend ſomwhat to the brethren in Iudea, to relieue their wants: ſo did S.Paul ordain amōg the Corinthians,Apoc. 1.10 that the firſt day of eueryevery weeke (which ſince was called ſunday) each of thē ſhuld lay vp & make, as it were, a litle treſure, of ſo much as through the goodnes of God they could ſpare, to the end to hauehave the ſame in readines at any gatherings for the reliefe of the poore faithfull at Ieruſalem.1. Cor. 16.1. The like order did hee preſcribe to the church of Galatia. Hereby may we more & more perceiue, how far our charity ſhuld extēd, & how worthy reprofe we are in the ſight of God, if we neglect the pore that are among vsus, & do not releue their neceſsities.
16 Whatſoeuer is before ſpoken of our duties to relieue the pore, doth ſufficiently declare, that they which ſhal deſpiſe them & not help thē in their need, cannot but expect a horrible vengeance frō God, as Chriſt Ieſus hath alreadie ſet down, ſaying that in the day of iudgement he will ſay vntounto them,Math. 25.41 Depart from me ye curſed into euerlaſting fire, prouided for the deuill & his Angels, for I was hungrie & a thirſt, I was naked, a ſtranger, & ſicke, and ye cared not to helpe me. If many times we could conſider of the incomprehenſible greatnes & eternity of this puniſhment, how durſt we deſpiſe the pore in their neceſsities? Or can we thinke the ſentence vniuſt, conſidering that we are ſufficiently aduertiſed that wee contemne Chriſt Ieſus in the perſon of the poore? Or how dare man deſire God to take pitie of him, to pardon his ſins, or to ſuccor him in his calamitie, ſeeing himſelf wil take no compaſſion of his neighbor,Iames 2.13. Mat. 5.7. Macrobius, neither releeue his neceſsitie? Iudgment without merciemercy (ſaith S. Iames) ſhall be vntounto him that ſheweth no merciemercy. Contrariwiſe, Bleſsed are the mercifull, ſaith Chriſt, for they ſhal hauehave merciemercy. We read that in Athens there was a Church dedicated to MercieMercy, whereinto none might enter, but ſuch as by the Senate were deemed mercifull & gentle: wherupon the people vponupon a deſire to go in, would ſtudie to exerciſe themſelues in the works of merciemercy & gentlenes: neither could there be any greater iniurie offered to an Athenian, than to obiect vntounto him that he neuer came within the Church of merciemercy. But as we may iuſtly tearme heauen the true temple of mercy, ſo hauehave euen the Heathen taught vsus, that none ſhal enter therinto, but they which hauehave done the workes of merciemercy. And if the Athenians applied themſelues to the ſame, becauſe they would not be challenged that they neuer came in that temple built by men, how much more feruently are we to imploie our ſelues, leaſt we fall into this obiection and horrible iudgement, that wee ſhall neuer enter into the temple of heauen? In vaine, ſayth an auncient father, do they lifte vp their handes vntounto heauen, to craue pardon for theyr ſinnes, which refuſe to extend the ſame to the poore in tribulation. And to the ſame purpoſe doth Salomon ſaie, Hee that ſtoppeth his eare at the crie of the poore, Prou. 21.13 Gen. 19.24 Ezec. 10.49ſhall alſo crie and not be heard. The puniſhment inflicted vponupon Sodome and Gomorrha was horrible and terrible, and Moſes reporteth their hainous and abhominable iniquitie, yet the Prophet Ezechiel therein noteth alſo contempt of the poore, as theyr principall iniquitie, or at the leaſt as the ſteppe whereby they aſcended to the fulnes of wickedneſſe: Behold (ſaith hee) this was the iniquitie of their ſiſter Sodome, Pride, fulnes of bread, and abundance of idlenes was in her, and in her daughters, neither did ſhee ſtrengthen the hand of the poore and needie. Let theſe threats and horrible vengeance ſo touch our heartes, that wee no longer deſpiſe the poore, but releeue them according as God maketh vsus able.
Aug. to Iulian, Epiſt 111. 2. Cor. 8.1217 Neither muſt we reply, as ſome do, that all that we can do is but a little. For God (ſayth Saint Auguſtine) asketh no more of vsus than hee hath giuen vsus. If willingnes go before (ſayth Saint Paul) it is accepted according to that a man hath, not according to that hee hath not. So that albeit thy gifte bee ſmall, yet thy affection ſhall be of no leſſe eſtimation with God, than if beeing a rich man, thou gaueſt a great ſumme of thy abundance.Exod, 35.22. The oblation of the poore who in old time for the tabernacle of the Lord offered goats hair & ſheepes skins, was as acceptable vntounto God, as the oblations of the rich that offered veſſels of golde. Moreouer, the poore mans almes,Aug. que: 12 4 of the olde & new teſtamēt. ſaith Saint Auguſtine, is more to bee eſteemed than the rich mans: for the rich man giueth, as relying vponupon his abundance, but the poore man as depending onelyonly vppon the Lord: And threfore the poore widdowes mite caſt into the boxe, was of greater account with Ieſus Chriſt, than the great preſents of the rich, and his reaſon was, For they of their ſuperfluitie hauehave cast in their offerings, but the widdowe of her penurie hath cast in all the liuing ſhee had, Luke 21.euen that which her ſelfe might well ſtand in need of.
18 True, will the fleſh ſaie, but if wee giuegive ſo, and beſides bee bound to releeue thoſe that are faire from vsus, as is aforeſayde, our ſelues maye ſoone want and ſtand in neede. Heereto doeth Saint Ciprian anſwere,Ciprian of workes and almes. ſaying: If thou giueſt liberally to the poore, thou feareſt leſt thy goods ſhould faile thee, yet, thou wretch, thou wo… teſt not, that fearing the loſſe of bodily goods, thou wanteſt both lyfe and ſaluation: and caring leſt thy goods ſhould faile, thou neuer thinkeſt how thy ſelf doeſt waſt, in that thou loueſt riches, better than thy ſoule. Alſo doubting leaſt thy goods ſhoulde bee loſt for thee, thou looſeſt thy ſelfe for thy goods. But yet what husband-man, when hee is to ſow, will make anie difficultie of fetching corne to that vſe out of his garner, for feare of want? Or rather will hee not hope, that by ſowing of his corne, he ſhall in harueſt reape it againe with increaſe, both to releeue his familie and to ſowe againe? Euen this doeth Saint Paule aunſwere and teach ſaying: God is able to make all grace to abound in vsus, 2. Cor. 9.8that wee alwaies hauing all ſufficiencie in all good things, may abound in eueryevery good work. And in deede as hee addeth, He that findeth ſeede to the power, will likewiſe miniſter bread for foode, and increaſe the fruites of our beneuolence. Hee that giueth to the poore (ſayth Salomon) …hall …t want, Prou. 28 …7but hee that turneth awaie his face ſhall abound in all miſerie. Theſe promiſes might bee an aſſured pledge vntounto vsus, that by releeuing the poore wee ſhall not impoue…ſh our ſelues,Plutarch in the life of Alexander. but the Lorde will prouide for all our neceſsities. Wee reade that Alexander the greate departing out of Macedonia toward Perſia, gaue all his goods to his friendes and ſeruants: which when Pe…dicas perceiued, hee aſked him what he reſerued for himſelfe: To whom Alexander anſwered, Hope: Then Perdicas refuſing his gifte, ſayde that he alſo woulde bee a partaker in his hope. If hee vponupon an vncertayne hope coulde bee content to giuegive awa…e all his goods, what excuſe may Chriſtians make, who albeit they hauehave an aſſured foundation of certaine hope in God, they will notwithſtanding denie euen a ſmall portion of theyr goods vntounto the poore? If the example of Alexander was able to induce Perdicas, to bee content onelye to participate in his hope, howe ſhall Chriſtians bee excuſed, when by the examples of Chriſt, of Iob, of the Centurion of the Macedonians, and ſo many others, they cannot bee moued wyth them to participate, in hope of ſpirituall and euerlaſting riches in heauen, yea, euen of Gods bleſsings in this lyfe, as is afore ſhewed, by liberall diſtribution to the poore? Againe, Who bleſſeth mans labour? Who preſerueth his goods expoſed to ſo many dangers? It is God, ſayde Hanna the mother of Samuel, that inricheth and maketh poore. Wee are therefore greatly deceiued,1, Sam, 2, 7 to imagine that wee ſhall rather by being vnfaithfull ſeruantes and ſtewards, con…inue the adminiſtration of Gods goods, than by diſtributing the ſame faithfully, according to his will and pleaſure. One only banquerupt wil be inough (without any thanks at Gods hands) to carrie awaie and defeat vsus of more at one time, than great & bountiful liberalities & almeſes to the poor can do throughout our life time, which neuertheleſſe will bee ſo many ſacrifices of ſweete ſauour vntounto the Lorde. Beſides, wee ought to account his promiſes more certaine than monie in our purſes, and bread in our cupboordes. They ſhould bee vntounto vsus as a ſpring alwayes running, wherein our purſes ſhould ſerue but as ceſterns, and thoſe all broken and crackt in many places. This confidence in Gods promiſes ſhould more content vsus, and make vsus thinke our ſelues better prouided of wealth and aſſurance, than ſuch as abound in all wealth, and hauehave theyr houſes furniſhed therewith. The widdowe of Sarepta was more rich and better aſſured of foode than anie in all the Countrie,1. King. 17 becauſe by Gods promiſe ſhee was certefied that her cruſe of Oyle and her barrell of Meale ſhoulde not fayle her.
19 Others doo extend their reaſons farther, namely, to theyr children,Plu. of the couetouſnes of riches. for whoſe ſakes they cut off the due reliefe of the poore, to the end to leaue them the more riches. But theſe men deſerue to bee ſent to ſchoole among the Heathen, who without reſpect to this dutie of Charitie, did neuertheleſſe reproue and condemne this exceſsiue and dangerous care. And in deede, many times it commeth to paſſe, that when the parents doo leaue to their children great wealth, before the ſecond or third generation one vnthriftie ſucceſſour ſhal ſquander awaie and waſt all that they hauehave gathered by wronging both themſelues and the poore: Beſides, What can children learne in ſuch a ſchoole, but likewiſe to keepe theyr goods after the example of theyr parents, without anie care of the poore? Better it were to induce and frame them to Charitie, by giuing liberally to the needie. The louelove and reliefe of the poore is a goodly inheritance and fauour of God. Bleſſed is hee that trayneth vp his children therein: better it is to be charitable than rich. In the time of a great famine in Iſrael, the aforenamed widdowe of Sarepta had but one handfull of meale for her and her ſonne,1. Kin. 17.10 yet the Prophet Elyas comming vntounto her, willed her to make him a cake, and promiſed her that her meale in her barrell ſhoulde not faile her: Shee beleeued him, and brought him the cake, albeit it was all that was lefte for her ſelfe and her ſonne. This was a notable example of faith and of Charitie. And in deede, ſoone after ſhee founde the truth of the Prophetes promiſe: for in her barrell ſhe had, as it were, a fountaine of meale, whereof ſhe and her ſonne liued ſo long as the famine laſted. If therefore thou haſt many children,Ciprian of workes and almes. ſayeth Cyprian, bee the more carefull to bring vppon them Gods bleſsing and fauour, by diſtributing to the poore. Deliuer vntounto him the goods that thou wouldeſt keepe for thy children: let him bee their tutor, guardian, and protector. No man ſhall wreaſt out of his handes the patrimonie that thou haſt deliuered him to keepe. This doeth the Prophet Dauid by experience confirme, ſaying, I was young, Pſal. 37.25.and nowe am olde, yet did I neuer ſee the righteous man forſaken, neither his ſeede begging their bread: Hee daylie giueth to the poore, and lendeth, and his ſeede is bleſſed. And in another place he ſaith,Pſal. 112.5 The good man giueth almes and lendeth, hee diſtributeth to the poore, his righteouſneſse remaineth for euer, and his horne ſhall bee exalted. Contrariwiſe, ſparing and keeping from the poore to make his children rich, is the ſubuerſion of himſelfe, his houſe, and his children. Of what heauenly and euerlaſting treaſures doeſt thou voluntarily depriue thy ſelfe, for the leauing of worldlie riches to thy children, who peraduenture may abuſe them to theyr confuſion and euerlaſting dampnation? Muſt the inriching of thy children bee a cauſe to ſuffer Gods children to die for hunger? Muſt thou leaue the members of Chriſt naked, that thou mayeſt cloath thoſe with exceſſe, who peraduenture thereof maye take occaſion to offend God, yea, it may bee, euen to denie Ieſus Chriſt? What anſwere wilt thou make in the daie of iudgement, when he ſhall obiect vntounto thee, that thou diddeſt denie him meate, drinke and cloth? Will hee, thinkeſt thou, accept of this excuſe, I ſpared my goods to inrich my children? Hee commaunded thee not to leaue them wealth, but to releeue the poore. If thou loueſt thy children better than God, canſt thou thinke that he will acknowledge thee to bee his childe? What is it to thee although thy children inherite but ſix or ſeuen hundred in ſted of a thouſand? Or how many ſacrifices of ſweete ſauour maiſt thou offer to God out of the two or three hundred that thou ſhalt diminiſh from them, which vntounto thee will bee a mightie treaſure to euerlaſting life?
20 Some againe ſeeing the manifeſt and euident ſparing of ſuch as they take to bee better prouided for than themſelues, wyth murmuring complaintes will giuegive out and tell thoſe that come to demaunde anie thing for the poore, that they muſt ſolicite and call vppon the others, and ſo ſeeke by all meanes to excuſe themſelues, that they wyll by theyr good wills giuegive verie lyttle or nothing at all. But Chriſoſtome doeth verye fitlie make them aunſwere, ſaying.Chri. hom. 65 vponupon Math. cap. …9. tom. …. Thou wylt ſaie that ſuch a man is rich, and gyueth nothing, or verie lyttle: But what is that to thee? So much the more wonderfull and commendable is thy charitie, if thou hauing leſſe than hee, art more lyberall than he. Neyther maruelled the Apoſtle at the Macedonians becauſe they gaue, but becauſe being poore, they gaue ſo liberally. Iudge not another, but of thy ſelfe make thy ſelfe ſo commendable, that thou maiſt eſchue all accuſation. For the greater tormentes do attend thee, if in that whereof thou condemneſt others, thy ſelfe doeſt not thy duetie, but art guiltie of the ſame fault. Let vsus not iudge others, neither let vsus hauehave an eie to their ſlouth, but let vsus looke vppon our Lorde Chriſt, and of him take example of all good woorkes. HaueHave not I, ſayth hee, giuen vntounto thee heauen he benefites? HaueHave not I redeemed thee, that thou mighteſt looke vppon mee? Wherefore then, leauing thy Lord, doeſt thou looke vppon the worke of thy fellowe ſeruant? I hauehave ſet you an example, that you ſhould doo as I hauehave done. Moreouer, ſeeing among men thou haſt examples of charitie, in Abraham, Iob, and others, why doeſt thou not imitate them, rather than ſtumble at thoſe whom thou doeſt looke vntounto?
21 Others againe, to excuſe themſelues from giuing of theyr goods to the poore, will plaie the good husbandes, and ſaye that many doo abuſe almes. This is in deed but too true: yet no doubt as well they that take almes without neede, as they that doo abuſe it,2. Theſ. 3 ſhall one daie, as ſacrilegious perſons, feele Gods iudgementes for it. But as Saint Paul reproueth ſuch people, and exhorhorteth them to their duties, ſo hee commandeth vsus that we ſhuld not notwithſtanding deſiſt from wel doing. The husbandman neuer looketh that all the ſeed which hee ſoweth, ſhould bring forth fruit, but that ſome ſhall be deuoured by the fouls of the aire, and ſome otherwiſe, yet doeth hee not therefore forbeare to ſowe: euen ſo muſt we ſowe our almes, notwithſtanding wee bee aſſured that all is not well beſtowed. Wee muſt vſe diſcretion and dilygence, that we may be faythfull ſtewardes, not ſo ſeuere as to forget the ſimplicitie of charitie ſo highly commended and prayſed by Saint Paule,1. Cor. 13, 5, 7 who ſayth, LoueLove imagineth no euill, LoueLove beleeueth all things, LoueLove hopeth for all things. And in deede it is better to feed and cloath two wicked ones with one child of God, than for feare of helping the wicked, to ſuffer one of Gods children to periſh for hunger or colde. The marchant is many times deceiued in his expectation of gaine, by tempeſts on the ſea, by banqueroutes, and otherwiſe, yet doth hee not giuegive ouer his traffique. When Iob had clothed the needie with his wooll, hee ſayde that theyr loines did bleſſe him:Iob. 31.20 thereby teaching vsus, that albeit the lips of the poore whom we hauehave clothed, ſhould curſe vsus, and that he ſhould abuſe the reliefe that we hauehave miniſtred vntounto him, yet his loynes comforted with our garments, ſhall teſtifie our charitie towarde him, and bleſſe vsus in the ſight of God.Eſa. 49.4 The Prophet Eſaie exhorteth Gods ſeruants, the preachers of his woorde, to bee ſtrong and of good comfort, albeit the ſeede of theyr doctrine fructifie but in few, ſhewing them that their labour and worke is neuertheles before the Lord. Euen ſo is it with the goods that wee diſtribute to the poore, albeit ſome doo abuſe them, yet is our charitie in the ſight of God. Let vsus therefore vſe diſcretion and diligence in the well beſtowing of our almes, & reproue thoſe that abuſe the ſame, yet let ſimplicitie and charitie ſo guide vsus, that vnderunder colour of neglecting thoſe that are vnworthie, wee doo not refuſe to relieue thoſe that in deed are poore and needie.
22 Many times ſuch great husbands are the men that do moſt abuſe the goods, wherof God hath made thē not abſolute Lords, but ſtewards. They be as prodigall in theyr owne vſes, as niggardly to the poor. They exceed in rich & coſtly attire: in vnordinarie and ſumptuous diet: to be ſhort, in all ſuperfluous, vnprofitable, carnall and worldly expenſes: but if there be anie ſpeech of helping the poore, there is nothing to bee had, they hauehave neuer a whit too much to ſatiſfie theyr owne prodigalitie and ambition. But what account can they giuegive of their adminiſtration in the daie of iudgement? Will Chriſt in his account paſſe theſe articles? So much ſpent in ryot, ſo much in exceſſe and banquets, ſo much in the pleaſures of the fleſh? Can they alleadge that they had not wherewith to helpe the poore? No, the former articles will conuince them: ſo ſhall they be conuict as wel for deſpiſing the poor, as for abuſing the benefites, whereof they ſhould hauehave bene faithfull ſtewardes. If Saint Paule commaundeth vsus to worke wyth our handes, to the ende to get wherewyth to releeue the needie, how much rather ſhoulde wee, according vntounto Gods wyll, cut off parte of our ſuperfluitie and exceſſe,Hierom vponupon the Epiſtles. therewyth to helpe ſuch as want? It is a kinde of ſacriledge, ſayth Saint Hierome, to giuegive the goods of the poore to ſuch as bee rich inough. Let the hungrie boweles commende thy charitie, not the panches of thoſe that are burſten wyth thy abundance. Oh wofull calamitie of mankinde, ſayeth Saint Auguſtine,Auguſt. in his ſermon. 132 of the time. howe many maye wee finde that doo vrge and compell thoſe that bee alreadie ſatiſfied, to drinke more than be commeth them, and yet wyll denie euen a glaſſe of ſmall drinke to the poore that begge at theyr doore? Thoſe men doo neuer conſider, that the drinke which euen perforce they offer to drunkardes, ought rather to bee giuen vntounto Ieſus Chriſt in the perſons of the poore,Math. 25 as himſelfe hath ſayd: Whatſoeuer you hauehave doone to one of the leaſt of theſe, you hauehave doone it vntounto me. Wee doo commonlie ſaie to thoſe that hauehave inough, yee eate not, and ſo vrge them to eate, and yet do denie a morſell of bread to the hungrie. VVhen men hauehave delicate wine and daintie fare, which doo but too much whet on the ſtomacke, wee vſe to call vppon them to make good cheere, and in the meane time forget them, who hauing peraduenture neuer a bit of bread to giuegive to theyr children, doo weepe and lament. Had the rich man that liued in pleaſures,Luke 16. taken pittie of Lazarus that laie at his gate, and cutting off parte of his ſuperfluitie, releeued his neceſsitie: in ſted of tormentes in hell fyre, hee had receiued the crowne of Charitie, as Lazarus receiued the crowne of patience in lyfe euerlaſting. Let vsus beware, leaſt the ſuperfluitie of our banquets, apparell, and other vanities, that are good for nothing but to diſpleaſe God and offende our neighbours, bee not vntounto vsus as tormentors, and burning coales in our conſciences in the da…e of iudgement, calling for vengeaunce agaynſt vsus for our contempt of the poore in theyr neceſsitie. Neither let vsus complaine of the meruailous increaſe of the poore that want reliefe, but let vsus accuſe our owne coldneſſe and ſlackneſſe in diſtributing for theyr ſuccour and reliefe. Can wee complayne of want of abilitie, when our onelyonly ſuperfluitie beeing cut off and gathered together myght ſuffice? What man at his death coulde not with that hee had cut off and employed the ſame vppon the releefe of the poore? Or who coulde not at that time bee content that hee had after the example of the poore widdowe, or the Macedonians, imparted vntounto them of his ſubſtance in theyr neceſsitie,Luke 21.14 2. Cor. 8.3 conſidering that the ſame ſhoulde hauehave beene vntounto him ſo much treaſure in Heauen?
23 Let vsus therefore amend our former neglygence and ſlouth, and while wee hauehave time, as Saint Paul ſayth, Doo good vntounto all, but eſpecially to thoſe that bee of the houſeholde of faith.Gal. 9, 10 They all doo beare the image of God, they all are of our fleſh, whome wee muſt louelove as our ſelues. Wee cannot therefore neglect and contemne them without great iniurie to God and our ſelues, and breach of that vnitie that God hath made among vsus: yet as there is greater affinitie betweene the members of Chriſt and as the image of God doeth more cleerely and euidently ſhine in them: ſo are wee more bound to care for theyr reliefe, and to doo good vntounto them in theyr neceſsities. Let vsus then imploie our ſelues heerein while wee hauehave time, which may bee conſidered in three pointes. Firſt, while God lendeth and giueth vsus wherewith, for we knowe not whether by fire, warre, banqueroutes, thefte, or anie other inconuenience our goods ſhal be taken frō vsus. The husbandman hearing of approch of ſome armie, and fearing thereby the loſſe of all his graine, which might by them be carried away or waſted, himſelf would tranſport as much as he might into the towne, and commit the cuſtodie thereof to ſome friend: euen ſo wee beeing aduertiſed of the daungers, which dayly experience doth acquaint vsus withall, howe the man that this daie aboundeth in all proſperitie, by to morow is made a begger: let vsus deliuer ſo much of our goods to the poor as conueniently we may, before we looſe all: let vsus by theyr handes tranſport at the leaſt ſome part thereof into heauen, and there deliuer it into the cuſtodie of Ieſus Chriſt, who in the da…e of iudgement will reſtore it vsus to our euerlaſting ioy. Secondly, let vsus doo good to the poore while wee liue here, for, as is aforeſayde, all that we giuegive in our life time, ſhall remaine to vsus for euer, and what wee leaue at our death, that wee looſe. Thirdly, let vsus doo it while the poore come among vsus, or that others do craue it in their name, for we muſt thinke, that then God maketh vsus a ſigne to giuegive, and whiſpereth in our eares, ſaying: Now is the time to doo well, let not this occaſionſlip. Thus wee ſee that dooing good to the poore while wee hauehave time and meanes, wee ſhal giuegive them occaſion to praiſe and bleſſe God, and he, acknowledging vsus to bee his children, wyll ſo faire fauour vsus, that in the great daie of the Lord, ſtanding at the right hand of Ieſus Chriſt, wee ſhall heare this bleſſed and comfortable ſpeech directed vntounto vsus, Come yee bleſsed of God my father, inherite the kingdome of heauen prepared for you from the foundation of the world.Math. 25.34
Of the dutie of the Poore.
24 HEreto will wee adde ſome few inſtructions touching the duetie of the poore. Firſt, as almightie God in commaunding the riche to relieue the neceſsitie of the poore and needie, and for the ſame promiſing ſuch great and euerlaſting reward, as is afore mentioned, ſhoulde thereby ſo pierce and take poſſeſsion of their harts, as to conſtrain and make them both liberally and cheerfully to relieue them: ſo are the poor therin to cōceiue a ſtedfaſt foundation of comfort, as vnderſtanding therby how carefull the Lord is for them, who ordaineth men (whom hee hath endued with wealth) to be his ſeruants, through whoſe miniſtration he will prouide for theyr neceſsities. They are therefore to aſſure themſelues, that God doth not deſpiſe or neglect them: but becauſe in his wiſdome he hath decreed that there ſhall bee both rich & poor, his will is to vſe the rich in the releefe of the neceſsities of the poore. When Ieſus Chriſt, to the end to induce the rich to performe their dueties, did proteſt that whatſoeuer they did to the poore, either in releeuing, or in contemning them, they did it to himſelfe: Could he more certainly aſſure them of helpe and releefe, than by aduowing ſuch releefe as they receiued, as performed to himſelfe, and ſuch contempt or deniall as was vſed in their behalfes, as done to himſelfe in theyr perſons? Coulde he declare anie greater care or affection to the poore, than by recommending them to vsus as his owne perſon? Could hee more liuelie teſtifie how highly hee eſteemeth, or how heartely hee accepteth of theyr releefe, than by bringing into his kingdome all thoſe that hauehave releeued theyr neceſsities, and by thruſting ſuch into hell as hauehave deſpiſed them?
25 If the poore doo call God their father, can they doubt of his louelove, either that he louing them, is not alſo willing to helpe them in theyr neceſsities? Withall conſidering, that by his Apoſtle he chargeth vsus not to forget to doo good,Heb. 13.16 and to diſtribute, thereto adding, that with ſuch ſacrifices he is pleaſed. If a mother careth for her child before it be borne, prouiding for it ſuch things as may be neceſſarie when it commeth into the world: thinke you that your heauenly father careth not to prouide for the neceſsities of his children alredy borne into the Church, who do cal him father, & ſay vntounto him,Mat. 4.4 as it were by the mouth of Ieſus Chriſt, GiueGive vsus this daie our daylie bread? Surely there is no doubt but hee is wylling to releeue their neceſsities, as alſo they may bee well aſſured of his power to doo it. Firſt, in regard of that which Ieſus Chriſt teacheth, Man liueth not by bread onelyonly, but by euerie woorde that proceedeth out of the mouth of God: Exo. 28.18 1. King, 19.8 Mat. 4.2.They are to learne, that euen without anie naturall or ordinarie meanes God can feed them, only with his bleſsing, the example whereof we hauehave in Moſes, Helias and Chriſt, who liued forty daies without meate. And in deed as he can when he purpoſeth to ſend a famine,Leuit. 26 whereby to depriue man of the meanes to liue, ſo take awaie the ſtrength of bread, … but eate a man neuer ſo much, it ſhall not nouriſh him: So can hee bleſſe euen one morſell of the bread, that it ſhall yeld vsus more ſuſtenance than we ordinarily receiue of greater plentie. He can ſo multiply it, as he did in the wilderneſſes,Math. 14.19, where he fedd fiue thouſand men with fiue loaues. Hee can prouide vsus of foode, as he fed his people in the deſart for the ſpace of fortie yeeres, ſending them Manna from heauen, and as he did by them,Deut. 8.3 Exod. 16.35 Deut. 8.4. 1. King. 17.14 1. King. 17.6 ſo cauſe that our garments and ſhooes ſhall not weare or conſume. He can bleſſe our bread and oyle, as he did for the widdow of Sarepta, ſo that vſing that which we hauehave, it ſhall not diminiſh. To be ſhort, he can vſe the ſeruice of Rauens to bring vsus foode, as hee did for Elias. Theſe teſtimonies & examples of Gods will and power, might aſſure the poore that God will prouide for their neceſsities, to the ende that they in aſſurance of faith maye truſt and depend vppon him onelie.
26 By this aſſurance of Gods will and power, they ought to bee ſtirred vp to praie vntounto God, that hee vouchſafe to prouide for theyr neceſsities: and theyr praiers muſt proceed of faith. For the will of God is, that we begge of him whatſoeuer wee ſteadfaſtlye beleeue that he can and will giuegive vsus.Rom, 10, 14 And in that reſpect it behoueth them to praie to God to touch the heartes of the rich, and to moue them to charity and compaſsion, that they may ſtretch forth theyr hands to releeue thoſe that ſtand in need. They are moreouer to vnderſtand, that as God hath ordained the office of deacons to prouide for their releefe, acknowledging therin his wiſdome & goodnes, they are diligently to praie vntounto him, to ſend ſuch deacons as may be endued with giftes and graces requiſite for ſuch an office, to preſerue them vnderunder his protection, to guide them wyth his holy ſpirit, and to ſtrengthen them, that they may ouercome all labors and difficulties, ſo that following their charge faithfully & cheerfully, they may by that means receiue, as it were, at the hand of God, all meet reliefe for their neceſsities, & thereby praiſe God for his care ouer them, & for the meanes that he vſeth in releeuing their want and neceſsitie. Let them therefore beware of murmuring at their owne pouertie, becauſe others hauehave ſuch plenty & welth. Let thē think that this is ordred by the skilfull prouidence of God, who being their father, loueth them, and louing them, wiſheth their good and ſaluation. And as hee is able to do whatſoeuer he willeth, ſo would he make them as rich as other men, if hee thought it expedient, but being wiſer than we, we ought as obedient children to be content to be lead by him.
27 Beſides praier, it is alſo conuenient that euerie one ſhoulde labour in his vocation to maintaine his familye, by caring for to keepe it without almes,Exod. 20, 9 except vponupon great neceſsitie. Firſt, God hath commanded that we ſhould labour ſixe daies in the weeke, wherein euerie one is ſo to diſcharge his duetie, as if hee were to giuegive account vntounto God for ſuch time as he looſeth in idlenes whē he might worke,Pſal. 1…8.2 but doth it not. Secondly, they are to remember, that as Dauid ſaith, the man is bleſſed that eateth the labors of his owne hands: wherin he ſheweth, that as ſuch as will not work, that they may liue of theyr owne labours, doo therein feele the curſe of God: ſo doeth not mans felicitie conſiſt in hauing great riches heaped vp for him, but rather in that he laboring in his vocation, and contenting himſelfe with a mediocrity, doth eate the fruit of his owne labours. In correſpondence whereof, in the time of Saint Paule,2. Theſ. 3.11 when there were ſome that alreadie walked licentiouſly in idleneſſe, who liued curiouſly, and medled in thinges nothing appertaining to theyr vocation: he chargeth and exhorteth thē in the name of Chriſt, to labor to eate their bread in quietnes. How grieuouſly would he now therefore reprooue thoſe that neuer worke but againſt theyr wils, and doo leſſe than well they are able, waiting vppon the reliefe of the Church, as if it were a certaine rent, and take no care to husband that which they get either by worke or by ſuch reliefe? Yet how much more ſharply would the Apoſtle reproue others, who beeing wholie giuen to idleneſſe, the mother and nurſe of all miſchiefe, doo haunt Tauernes, there, in ſtead of getting by theyr labours, to ſpend in drinking, ſuffering their wiues & poor children in the meane time to ſtarue for hunger, if they had not reliefe from others, whereon alſo they will depend:1. Tim. 5.8 ſhewing themſelues cruell and vnkinde to theyr wiues and children, yea, euen worſe than Infidels, as the Apoſtle tearmeth them, becauſe they hauehave no care of theyr families. Let ſuch therefore as receiue the almes and reliefe which they might well ſpare, eyther by earning by theyr owne labors, or ſoberly ſparing that is miniſtred vntounto them, thinke and well vnderſtand, that they are but as Church robbers in the ſight of God, who ſeeth all, and to whome all muſt yeelde account in the day of iudgement.
28 Moreouer, if the poore doo thinke theyr calling to be baſe and contemptible in the ſight of the worlde, let them looke vponupon Ieſus Chriſt, the prince of glorie, theyr ſauiour, who made himſelfe poore to inriche vsus, and comfort themſelues in that they beare his image in their pouertie,2. Cor. 8.9 which they maye aſſure themſelues ſelues is bleſſed, ſanctifyed, and made honorable in the pouertie of theyr head Ieſus Chriſt. Let them imagine, that the ſeruant which is as well vſed as his maſter, hath no cauſe to miſlyke. If they bee poorely or meanely houſed, let them beholde Ieſus Chriſte, the creator of heauen and earth, borne in a ſtable, in ſtead of a cradle, laid in a manger, afterward proteſting,Math. 10.24 Ioh. 15.20. Luke 2.7 Math. 8.20 Gen. 18.11 2. Cor. 11.27 that the foxes hauehave holes and the birds of heauen neaſts, but the ſon of man hath not wheron to reſt his head. If their lodging be homely and baſe, let them looke vppon the Patriarke Iacob, who tooke a ſtone for his pillow. If their clothing be pore, let them remember that S. Paul was moleſted with nakedneſſe. If at anie time they hunger, thirſt, or bee a colde, let them hearken to the ſame Apoſtle, proteſting that himſelfe alſo hungred, thirſted, and was a colde: as alſo that the ſame which he ſaith of himſelfe, he alſo affirmeth in his fellowe labourers of the Lordes worke, VntoUnto this houre we both hunger and thirst, 1. Cor. 4.11and are naked. If in ſickneſſe or otherwiſe thirſting, they hauehave but water, or ſmall beere: let them behold Ieſus Chriſt vponupon the croſſe,Iohn 19.28 to whom in his thirſt they miniſtred vineger to drinke. If after wealth and dignities they be fallen into pouertie,Heb. 11.24 let them thinke vponupon Moſes, who when he might hauehave bin called the ſonne of Pharao,Exod. 3, 1 refuſed it, and accounting reproch with Chriſt, to bee greater riches than all the treaſures of Aegypt, forſooke all and became a ſhepheard, and not for his owne, but for another mans.
29 If rich men hauehave, as it ſeemeth, greater commodities as concerning the fleſh, and are in greater eſtimation with the world, let the poore think, that many times they ſleep not ſo quietly as they: alſo, that theyr carnall commodities hauehave theyr recompence in cares and labours of minde, wherewith they are more troubled than the poore. Let them alſo remember,Math. 13.22 that riches make not a man bleſſed in the ſight of God, for they are alſo common to the wicked,Luke 16.9. yea and oftentimes doo miniſter occaſion to offend God as alſo they be ſometimes tearmed thornes, & vnrighteous Mammon.Math. 19.23 And in that ſenſe Ieſus Chriſt pronounced that it was a verie hard matter for a rich man to enter into the kingdome of heauen. And contrariwiſe,Luke 2.8. Math, 11.5 Iames 2.5 as in old time the good tidings of the birth of our Lord Ieſus Chriſt was by the Angell firſt deliuered to the ſhepheards, ſo vſually the Goſpell is eſpecially preached to the poore. As alſo S Iames ſaith, that God hath choſen the pore of this world, which are rich in faith, and heires to the kingdome that he hath promiſed to them that louelove him. To bee ſhort, in beeing poore,1. Tim. 6.17 they hauehave not anie ſuch occaſion or temptation to to be proud, or to truſt in the vncertaintie of their treaſures, as the rich men, but to repoſe themſelues vponupon the liuing God, to depend wholy vponupon him, and dayly to ſaie, GiueGive vsus this daie our daily bread, and dayly to waite for the ſame,Luke 15. as for Manna deſcending from heauen. To conclude, as the prodigall childe, hauing goods, in the waſting of them, gaue himſelfe to the world and the fleſh, but hauing fallen into pouertie, thought vponupon his fathers houſe, and returned thereto: ſo ſhoulde the diſcommodities and wantes which the poore doo find in their eſtates, looſen their heartes from the earth, and cauſe them to aſpire to the houſe of their heauenly Father, where they ſhall inioy all ſpirituall and euerlaſting treaſures.