Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 2 · Decade 3 · Sermon 2
¶ Of the lawfull vſe of earthly goods: that is, howe we may rightly poſſeſſe and lawfully ſpende the wealth that is rightly and iuſtly gotten: Of reſtitution and almes deedes.
The Second Sermon.
I Did in my laſte Sermon (dearely beloued) declare vntounto you, by what meanes goods are rightly gotten, & howe many kinds of theaftes there be, and ſundry ſorts of getting wealth vnlawfully: there is yet behind an other treatiſe for me to adde, and therein to teache you, what is the true vſe of goods rightly gotten, and howe we may lawfully poſſeſſe them, and iuſtly ſpende & diſpoſe them in this tranſitorie life. For iuſtice doth not onelyonly not deſcaude any man, but doth ſo muche as it may endeuour it ſelfe to do good to al men. Neither is it …nough for a godly man not …, vnleſſe alſo he do good to all that he can. And in this point do many men ſinne, while they are perſuaded that they hauehave done al the duetie that they owe, if they hurt no man, & if they poſſeſſe that whiche they hauehave without trouble to any man, although in the meane while they hauehave no regarde whether they helpe or do good to any man, or no. And he ſinneth as greatly in the ſight of the Lord, which doth not vſe rightly goods iuſtly gotten, as he that hath heaped vp wealth in wickedneſſe, and naughtie meanes. I will tell you therefore, ſo farre as God ſhall giuegive me grace, howe & in what ſort godly men may holily poſſeſſe and diſpoſe theſe earthly goods.
Firſt of all, that the vſe of worldly wealth maye be healthfull to the owner, holie men hauehave a diligent care that nothing of another mannes Nothing …f another mans muſt …e poſſeſ…ed.remaine in their poſſeſſion: that is, they do carefully ſeperate wealthe rightly come by, from vniuſt gotten goodes, and do fathfully reſtore what ſoeuer they finde, in that which they hauehave, to belong of right vntounto other men. For they are thoroughly perſuaded and do verily beléeue that by this meanes the wealth that is lefte them, although by reſtitution it bée ſomewhat diminiſhed, will yet notwithſtanding proſper the better, endure the longer, and be farre more fruitfull vntounto them.
Nowe, this reſtitution is flatly commaunded and alſo very neceſſary Reſtitutiō is neceſſarie.to be put in practiſe. For the Lord in the lawe doth by ſundry meanes and that verie carefully giuegive charge of it too, as is to be ſéene in the 22. of Exodus. Moreouer, ſo often as the iuſt Exod. 62.and holye commaundement of God was through the couetouſneſſe and wickedneſſe of mankinde caſt off and neglected, the Lorde rayſed vp grieuous and almoſt vnſpeakable euils, againſt the contemners thereof, and ſcattered abroade the vniuſt gotten goods, by warres, miſhaps, & diuers calamities. For the Prophet Eſay cryeth, ſaying: The Lorde ſhal enter Esai. 3.into iudgement with the elders and princes of his people, and ſhall ſaye vntounto them: It is ye that hauehave burnt vp my vineyarde, the ſpoyle of the poore is in your houſes. And Amos in the thirde Chapter of his prophecie cryeth: They ſtoare vp treaſures in their palaces by violence and robberie. Therefore thus ſaith the Lord God: miſeries ſhal inuade thee on eueryevery ſide of the lande, and the enimies ſhall bring downe thy ſtrength or richeſſe from thee, and thy palaces ſhalbe ſpoyled. We read therefore in the Goſpell, that Zacheus, of …his owne accorde, promiſed reſtitution fourefolde double, that is, a full and abſolute recompence of whatſoeuer he had taken wrongfully away, and it is aſſuredly certeine, that he perfourmed that promiſe. For he vnderſtood by the inſpiration of the holie Ghoſt, that a reſtitution of his yll gotten goods was eſpecially neceſſarie, and that he ſhould neuer be happie vntill he had made a full amends for all his wrongfull dealings. Very rightly therefore ſaide Sainct Auguſtine in his 54. Epiſtle to Macedonius, where he writeth: If, when thou maiſt, thou doeſt not reſtore that which thou haſt of another mannes goods, then is not repentance truely perfourmed, but falſly fained: but if repentance be truely taken, then is not ſinne forgiuen, vnleſſe reſtitution be made of that, which was taken away, but as I ſaide, when it may be reſtored.
But touching the time when reſtitution … to be …ought to be made, the example of Zacheus teacheth vsus, who, ſo ſoone as he was receiued into the fauour of Chriſt, and did vnderſtande the workes of trueth and equitie, did immediatly promiſe reſtitution, and out of hande perfourme the ſame. Wherefore, we muſt not foad off from day to day to make reſtitution. No man hath néede to double his offence. For thou néedeſt not by thy morrowe and ouermorrowe delayes to augment his diſcommoditie & hinderance any longer, from whom thou haſt by thy ſubtile meanes and wicked violence, wreſted the goodes that he hath, conſidering yt he to his loſſe hath lacked them long enough, & béen without them too too long God wott. If thou demaundeſt, To whom thou oughteſt to make reſtitution? I aunſwere To whom …eſtitution … to bee …ade.to him from whom thou tookeſt it, if thou knoweſt from whom thou haſt had it, and who it is whom thou haſte defrauded. But by that meanes, ſayeſt thou, I ſhal bring mée ſelfe into obloquie and infamie. I bidd thée not doe ſo. But if thou diddeſt inuent a meanes to take it, then finde out ſome handſome way to reſtore it againe, whereby thou mayſte eſcape and not incurre the noate of infamie. And pray to the Lord that hée will vouchſafe to ſhew thée a readie waye and apt for to accompliſhe the thinge that thou mindeſt. If thou meaneſt in good ſadneſſe to make true reſtitution, thou ſhalte vndoubtedly finde a way to doe it, without reproache and obloquie. But if thou doeſt but dallie and ieaſt with the Lord, thou wilt not bée without a thouſande excuſes, the beſt and ſoundeſt wherof will neuer ſett thy conſcience at quiet libertie. Neither is God mocked. I cannot tell, ſayeſt thou, from whome I hauehave taken it, and therefore I knowe not to whome I ſhould reſtoare it. If in verie déede thou knoweſt not from whome thou haſt taken it, then haſt thou the poore & néedie on whom to beſtowe it. To theſe thou oughteſt to deale thy vniuſte gotten goods, and not to ſuperſtition or the miniſters thereof.
Nowe let eueryevery one make reſtitution …owe …ch … one …ght to ….of ſo much, as hée hath taken away, or at leaſt of ſo much as hée is able to reſtoare. For many hauehave ſpente and ſo prodigally waſted other mennes goodes, that they are not able to make reſtitution of any thinge againe. Let ſuch fellowes acknowledge their fault and repente their follie from the bottome of their hearts. And if it happen at any time afterward that they come by goodes, then let them bée ſo much more liberal of their owne, as before they were prodigall in ſpending other mens.
But if all the richeſſe which thou poſſeſſeſt bée other mens goodes, and gotten of thée by theft and robberie, ſo that if thou madeſte a full reſtitution, there ſhould no pennie bée lefte for thée, but that thou muſt néedes goe begge, then art thou verilie hard beſtedde, and in too wofull a takinge, yea thou art madd and farre beſide thée ſelfe if thou wilt not ſticke, but ſtil goe on to paint thy pride & maynteyne a port with other mens pence, and ſatiſfie thy luſte in the bowells, bloud, and ſweate of poore mens browes. Why doeſt thou not rather abaſe thée ſelfe to pouertie, and vſe thy vniuſte gotten goodes, as néedie people vſe their almes? For thou lyueſt of that that ſhould bée the poores. Good coū ſell or aduiſe.Therefore lay downe thy pride, and forſake thy ruffling riott. Conſider with thée ſelfe who thou art and whereuppon thou lyueſte. And ſtill doe thy endeuour to make reſtitucion, ſo farre as thou canſte, and let it gréeue thée to ſée thée ſelfe not able to reſtoare the whoale againe. If it be not a griefe to thée for a time to ſuffer pouertie, to labour and faithfully to excerciſe ſome honeſt occupacion, and to trayne vp thy children leading them as it were by the hand to woorke, then thou ſhalt not wante whereon to liue, althoughe thou reſtoareſt all whatſoeuer thou haſt of other mens goods. But there is very ſmall and almoſt no faith at all in many men, whereby it commeth to paſſe that very fewe or none can bée perſuaded, to make true reſtitu…ion. To this I adde (before I goe any further) that they ought eſpecially to thincke of a reſtitution, which hauehave with euil wordes corrupted y• minds of ſimple ſoules, with priuie backbyting rayſed ſlaunders, on other men, or with peruerſe counſell ſtirred vpp the mightier men againſt the weaker ſorte. For theſe thinges doe paſſe and are farre aboue all earthly richeſſe.
Thus much hauehave I ſaid hetherto touching Ample or large diſcourſes hauehave bene made touching reſtitution.reſtitution, of which other men hauehave left very ample diſcourſes. I for my part do ſee that to a godly minde this worke of reſtitution is ſhort and plaine enough, and therefore hauehave I ſpoken of it ſo ſhortly as I hauehave. For a godly and well diſpoſed man doeth with al his hart deſire and ſeeke to obey the lawe of God, and therefore by calling to God for ayde he ſhall eaſilie finde a way to woorke iuſtice & equitie. As for thoſe whoſe deſire is rather to ſeme iuſt men, than to be iuſt in deede, and do louelove this world more than it becommeth them to doe, they with their ouer many queſtions, and innumerable Perchaunces and Put caſes do make the treatiſe of reſtitution ſo tedious and intricate, that no man ſhall euer bee able to make it ſo plaine, that they will vnderſtand it. I wil not therefore aunſweare them any more, but onelyonly warne them to examine their owne conſcience, & ſee what that doth bidde them doe. Now I would hauehave that cōſcience of theirs to be ſettled in, and be mindfull of the generall lawe, which ſaith: Whatſoeuer thou wouldeſt hauehave done to thee ſelfe, that doe thou to another: and whatſoeuer thou wouldeſt not hauehave done to the ſelfe, that doe not thou to an other.
After this now I will ſomewhat Wee muſt not ſet ou… mindes on riches.freely diſcourſe vppon the iuſt poſſeſſing, vſing or diſpoſing of well gotten earthly ſubſtance. Firſt of all no man muſt put any confidence in richeſſe, which are in deede things tranſitorie and doe quickly decay: wee muſt not ſettle our minds vponupon, nor be in louelove with them, but by all meanes take heede that they driue vsus not to idolatrie, nor hinder ye courſe that we hauehave to paſſe. Heauen is the goale wherat we runne. Here againe we muſt all giuegive eare to the diuine and heauenly woords vttered by the Prophete Dauid who ſaid: Put your truſt in God alwayes, powre out your heartes before …him, for God is our refuge: As for the children of men, they be but vaine: the children of mē are deceitfull vppon the weightes, they are altogether lighter than vanitie it ſelfe. Truſte not in wronge and robberie, giuegive not your ſelues to vanitie: if riches increaſe, ſet not your hartes vppon them. The Apoſtle Paule beeing indued with the ſame ſpirite, biddeth vsus to vſe the world and worldly thinges as though we vſed them not Againe, hee calleth couetouſneſſe the worſhipping of idolls: and chargeth rich men not to put their truſt in vncertaine riches, but in the lyuing god, who miniſtreth to all creatures lyuing ſufficiently enough. And therefore the Lord in the Goſpell, forbiddeth to heape vpp treaſures vppon earth.…
Now on the other ſide, we are not bidden by the Apoſtles to ſpend oure goods prodigallie in riot and wantonneſſe. For wee may not abuſe the wealth that the Lord hath lent vsus, in pride and luxurie, as many doe, who laſh out al in dieing, ſumptuous building, ſtraung clothiong, exceſſiue drinking, and ouer deyntie banquetting. The end and deſtruction of ſuch kind of people the Lord doeth verie finely, though not without terrour to them that heare it, ſet downe in the parable of the rich glutton, who after his delicate fare & coaſtly apparell, was after this life tormented in hell with vnſpeakeable thirſte, & toaſted there with vnquencheable fire. Therefore theſe temporall goods muſt be rightly, holilie, and moderately vſed, without exceſſe.
Euerie man muſt acknowledge theſe terreſtriall goods to be ye meere …iches are …e gift of …od for …hich he …uſt be …ankedand free giftes of our bountifull and heauenly father, and not to be giuen for our deſerts, or gottē by our might. For wee hauehave of Gods liberalitie all thinges neceſſarie to mainteyne oure liues. It is the Lord which bleſſeth and doth proſper our labour. Finallie they are not euil but the good gifts of God which he giueth for the maintenaunce of our liues, and not to our deſtruction: the fault is in our ſelues that riches are a ſnare to bring many men to euill ends. Moreouer ye Lord himſelfe requireth and in his woord commaundeth vsus, to be thanckful vntounto him for his good benefits beſtowed on vsus, to vſe them with thankes giuing, to praiſe his name for al things, and to reioyce in his fatherly goodnes ſhewed vntounto vsus. For thus doth Moſes the ſeruaunt of God in Deuteronomie charge the Iſraelites: When thou haſt eaten therefore and filled thee ſelfe, then thancke the Lord thy God in that good land which hee hath giuen thee. Beware that thou forgett not the Lord thy God, that thou wouldeſt not keepe his commaundementes, his lawes, and ordinances, which I commaund thee this day: yea, and when thou haſt eaten & filled thee ſelfe, and haſt built goodly houſes and dwelleſt therein: and when thy beaſtes, and thy ſheepe are waxen many, and thy ſiluer and thy gold is multiplied, and al that thou haſt is increaſed: then beware leaſt thine heart riſe, and thou forgett the Lord thy God, which brought thee out of the land of Aegypt, and from the houſe of bondage. Say not then in thine heart, my power and the might of mine owne hand, hath prepared mee this aboundance. Remember the Lord thy GOD: for it is hee that giueth thee power to gett ſubſtance &c.
Moreouer Paule the Apoſtle ſaith, that al the creatures of God are good, created to the good and preſeruation of vsus men, and biddeth vsus vſe them with the feare of God and giuing of thanckes. And againe, Whether yee eate or drincke or whatſoeuer ye do, do all to the glorie of God. And in another place: Let your maners bee farre from couetouſnes, and bee content with the thinges that yee hauehave. For he hath ſaid, I do not forſake nor leaue thee, ſo that we may boldly ſay, the Lord is my helper, I wil not feare what man can doe vntounto mee.
Let earthly goodes alſo ſerue our neceſſitie. Nowe neceſſitie requireth Goods ſerue to ſupply our neceſsitie.a commodious dwelling place, ſo much victualls as are ſufficiente: comely apparell, and honeſte company keeping wyth oure neighbours and equalls. Let eueryevery man meaſure and eſteeme theſe circumſtaunces, firſt by his owne perſonne, then by his familie or houſehold. For an houſeholder muſt warely prouide and foreſee that no neceſſarie thinge be wanting in his familie. Of this care of the houſehoulder, there are ſundrye teſtimonies of Scripture extant, but eſpeciallie that of Saint Paule, in the fifth Chapiter of his firſt Epiſtle to Timothie. And here note that by neceſſitie all thinges are mente which the body or life of man doth neceſſarily require and ſtand in néede of, and finally whatſoeuer the honeſtie and beſéeming of eueryevery man doth craue or demaunde. And thus farre verily and to this ende or purpoſe it is lawfull for any man to lay ſomewhat vp in ſtoare againſt yeares to come. The man, whoſe charge is much in keping a great houſe, hath néede of the more to maintayne it withall, and hée whoſe familie is not ſo bigge néedeth ſo much the leſſe, as his houſe is ye ſmaller. And one ſtate of life and a greater port becommeth a magiſtrate, when an other countenaunce and a lower ſayle beſéemeth a priuate perſon. But in theſe caſes let eueryevery man conſider what neceſſitie requireth, not what luſt and riotting will egge him vntounto. Let him thincke with himſelf what is ſéemely and vnſeemely for one of his degrée.
And yet wée doe not in this treatiſe make ſo ſtricte a definition of neceſſitie Neceſsitie excludeth not allowed pleſure.as that thereby wée do vtterly condemne all pleaſure and moderate libertie for ſenſualitie and lururie. For I know that God hath graū ted and giuen to man, not onelyonly the vſe of neceſſitie, I meane the vſe of thoſe thinges, which wée as men cannot be without, but alſo doth allowe him all moderate pleaſure wherewithall to delight him. Let no man therefore make ſcruple of conſcience in the ſwéet & pleaſaunt vſe of earthly goods, as though with that ſweete pleaſure which hée enioyeth, hée ſinned againſt God, but let him which maketh conſcience, make it rather in the iuſt and lawfull vſe of thoſe terreſtriall riches. For the Lord hath in no place forbidden myrth, ioy, and the ſwéete vſe of wealth, ſo farre foorth that nothing be done vndecently, vnthankfully, or vnrighteouſly. For the Prophete Ieremie alluding to yt promiſes of Gods lawe conteyned in the 26. of Leuiticus, and the 28. of Deuteronomie ſayth: They ſhall come and reioyce in Sion, and ſhall hauehave plenteouſnes of goodes which the Lord ſhall giuegive them, namely, in wheate, wine, oyle, young ſheepe and calues, and their ſoule ſhal be as a well watered gardeine, for they ſhall no more be ſorrowfull. Then ſhal the mayde reioyce in the daunce, yea both yoūg and old folkes: For I will turne their ſorrowe into gladneſſe, and wil comfort them and make them merrie. I wil make drunken the heartes of the prieſtes with fatte, and my people ſhal be filled with my goodnes, ſaith the Lord. Ieremie 31. Moreouer in the 4. Chapiter of the thirde booke of kinges wée read: And vnderunder Solomon they increaſed and were many in number as the ſand of the ſea, eating and drinking, and making merrie. Againe in the 8. Chap. of the ſame booke wée finde: And Solomon made a ſolemne feaſt & al Iſraell with him, a verie great congregation, which came together out from amonge all the people, euen from the entring in of Hemath vntounto the riuer of Aegypt, before the Lord ſeuen dayes and ſeuen dayes, that is 14. dayes in all. Afterward he ſent away the people, and they thanked the king, and went vntounto their tentes verie ioyfully, & with glad hearts, becauſe of all the goodneſſe that the Lord had done for Dauid his ſeruaunte, and for Iſraell his people. Like vntounto this is that which wée read in the 8. Chap. of Nehemias in theſe woords: And Eſdras with the Leuites ſaide to all the people which was ſad and ſorrowfull, This day is holy vntounto the Lord your God, be not ye ſorie, and weepe ye not, but go your way to eate the fat, & drinke the ſweete and ſend part vntounto them that hauehave not &c.
And the Lord verily doeth not require vsus men to be without all ſenſe and féeling of thoſe pleaſures which hee of his grace hath giuen vsus to enioy, neither would he hauehave vsus to be al together benummed like blockes and ſtockes and ſenſeleſſe ſtones. For he himſelfe hath graffed in vsus al ye ſenſe and féeling of good and euill, of ſwéete and ſowre. And the ſame our God & maker hath of his eternall goodneſſe and wiſedome, ordeyned a certaine natural excellencie in his creatures, and hath adourned them and made them ſo delectable, that wee may delight in and deſire them, yea and that more is, our God hath plāted in them a nouriſhing force and vertue to cheriſh vsus men, and to kéepe oure bodies in fayre and good liking. For Dauid ſayth, And (he maketh grow out of the earth) wine that maketh glad the heart of man, and oyle to make him hauehave a chearefull countenance, and bread to ſtrengthen mans hart. The trees of the Lord alſo are ful of ſapp, wherein the birdes make their neſtes and ſing. &c. Moreouer it is reported that Iacob the Patriarch did drincke to drunkenneſſe, and of Ioſeph and his brethrene the Scripture ſayth: The common engliſh tranſlation hath, they were made mer…ie.and in drinking with him they were made drunken with wine. Now no man will take this drunckenneſſe of theirs for that exceſſiue bibbing, which the holie ſcripture doth eueryevery where condemne, but for a certayne ſwéete and pleaſant meaſure in drinking, wherewith being once ſatiſfied, they were made the merrier. For that madd kind of drunkenneſſe bereaues the ſenſes and is ſo farre from cauſing men to bee iocund and merrie, that cleane contrariwiſe it maketh them wayward, vnciuil, out of order, beaſtly, ſwinelike and filthie. A like phraſe of ſpeach vſeth Haggeus the Prophet where he ſaith: Conſider your own wayes in your harts, ye ſowe much, but ye bring litle in, ye eate, but ye hauehave not enoughe, ye drinke, but not vntounto drunkenneſſe: that is, not vntounto ſwéet and pleaſaunt ſufficiencie, that being filled and iocund therewith, ye néede deſire no more, but for that plentie giuegive thankes to ye Lord your good benefac…our for beſtowing it on you. This doe I ſomewhat more largely declare, becauſe of the Anabaptiſtes and certaine ſenſeleſſe Stoickes, and other newe ſprung vp hypocrites the Carthuſian Monkes, who as they goe about to make men méere blockes, ſo doe they with moſt tragicall outcries, condemne vtterly all allowable pleaſure and laweful delightes. They to colour and commend their odd opinion to the eares of men, abuſe many places of y• ſacred Scriptures: Woe (ſay they) to you which nowe are full, and doe laughe nowe, for the time will come, when ye ſhall hunger and weepe: When as in déede this and ſuch like ſayings were vttered of God, againſt the wicked & ſuch as do vnthankfully abuſe the benefites and creatures of their good God. And therfore for a concluſion of that, which I hauehave hitherto ſaid, I ad this, that godlye men muſt ſtill take carefull héede, that they let not looſe ye reynes to luſt, and ſo excéede the golden meane. For meane and meaſure in theſe allowed pleſures alſo is liked & loked for as wel as in other things. Furthermore, let goodes and earthly ſubſtaunce, ſerue to doe honour, and riches muſt ſerue to do honour, & ſhewe curteous behauiour betweene mā & man.ſhew curteiſe humanitie in one man to an other. For we do of duetie owe honour and humanitie to oure kinſfolkes and alliaunce, our friends and acquaintance, our countriemen and ſtraungers. For we muſt not only do good to them which are familiar with vsus, but to them alſo whome wée did neuer ſée before, in kéeping hoſpitalitie for wayfaring ſtrangers, ſo farre as our ſubſtance wil ſtretch, to mainteyne it. For if otherwiſe thy wealth be ſo ſlender, as that it wil do no more but mainteyne thine owne houſe and familie, no parcell of Gods law doth binde or bid thée to diſtribute to other men the wealth, which thou thée ſelfe doeſt néede as much or more then they. It is ſufficient for thee to prouide that they of thine owne houſehold bee not a burden to other mens backes. So then the man whoſe wealth is ſmall, is not compelled to ſpend that litle, which hee hath in doing honour or ſhewing courteſie to other men. It is enoughe for him to beare with a valiaunt hart his owne harde hap, and to take héede that his pouertie procure him not to offend againſt right and honeſtie.
Let thoſe who are indifferently ſtoared, and richer menne who hauehave wealth at wil, be courteous and liberall to enterteyne ſtraungers wyth francke hoſpitalitie. Let their minds be ſet to vſe liberalitie to their owne praiſe and honeſtie, and not giuen to filthie gréedineſſe, and vnhoneſt ſparing of eueryevery odd halfpenie. For ſome thou ſhalt finde, who thoughe they bee indifferently well ſtoared wyth wealth and poſſeſſions, are yet not withſtanding ſo whoalie giuen ouer to the gathering of more, that neither for their owne honeſties ſake, nor for any ſhewe of courteſie they will once beſtowe a dodkin vppon any man whatſoeuer, bee hee their owne countrieman, or a ſtranger vnknowne. Theſe kinde of fellowes are alwayes chambered, and kéepe themſelues cloaſe in ſecreate counting houſes, their baggs are their pillowes whereon they ſléepe, & dreame of their ruddockes, they are not ſéene to ſturre abroade, leaſt peraduenture occaſion ſhould bee offered them to giuegive entertainement or to ſhewe ſome ciuilitie to aliaunts and ſtraungers. The Scripture doth giuegive a farre better reporte of the moſt holie …and famous Patriarchs our graund predeceſſours.
Lot ſate in the gates of Sodome to wayte for ſtraungers and wayfaring men, to the ende hee might take them hoame to his houſe, and giuegive them enterteynment ſo well as hee could. And if it fell out that he mette with a ſtraunger, hee did not deſire him hoame to his houſe for faſhions ſake onelyonly, that is, with fainte or fayned woordes, but hee vſed in earneſte all the meanes hée could to compell him perforce to take vp his Inne and lodge with him that night. Of oure father Abraham yée read in Geneſis, that in the verie heate of the day, as hée ſate in the doore of his tent, hee eſpied three men that were trauellers, whome at the firſt ſight, althoughe hée knewe them not, hee enterteyned very louingly and badd them wellcome hartily. For he ſtayeth not to looke when they ſhould come and requeſt to refreſhe themſelues wyth him, but ſtarteth vppe and meeteth them before they come to the doore of his tent, where hee himſelfe preuenteth them in ſpeaking firſt vntounto them, and when hee had courteouſly after his countrie manner with obeyſaunce ſaluted them, hee biddeth them very louingly hoame to his houſe and ſayth: I beſeech thee my Lord if I may finde fauour in thy ſight, paſſe not away (I pray thee) from thy ſeruaunt.
Loe heere hee calleth a traueller and a ſtraunger too, by the name of …e ſay in …ngliſh ….Lord (euen as wee Germanes in the enterteyning of ſtraungers are wont to ſay: Sind mir Gott wol kommen, lieben herren vnd gouten friind.) And althoughe hee were in the land, where hee dwelt, a man of highe authoritie and verie great name, yet notwithſtanding hee did, as it were, forget himſelfe and ſay: Paſſe not, I pray thee, away from thy ſeruaunt. He calleth himſelf a ſeruant of ſtrangers. He goeth on moreouer & ſayth: Let a little water be fet & waſh your feete & refreſh your ſelues vnderunder the tree. And I will fet a morſell of bread to comforte your heartes, and then ſhall yee goe on your way. In theſe fewe woordes hee conteyneth in a manner all the pointes of ciuil courteſie. Neyther did Abraham vſe theſe woordes to make a ſhewe onelyonly of bounteous liberalitie: but when hee had by entreatie requeſted them to ſtay and by their graunt obteyned his deſire, hee beſtirreth his ſtumpes to accompliſhe in deedes, the thinge that hee had promiſed, hee maketh haſt to Sara which was in the tent and ſayth: Make readie at once three meaſures of fine meale, kneade it, and … peckesmake cakes. The Scripture yet addeth further this cauſe: And Abraham running vntounto his beaſts caught a calfe tender and good, and gaue it to a younge man, which haſted and made it readie at once. And hee tooke butter and milke and the calfe which hee had prepared, and ſett it before them. and ſtoode himſelfe with them: That is, did himſelfe ſerue them, as they ate vnderunder the tree. This is wonderfull verilie, and to bee thought on deepely. Thoſe goods were well and woorthily beſtowed vppon ſo bountifull, liberall, and courteous a man as Abraham was, which knewe howe to vſe his wealth ſo honeſtly and with ſo commendable courteſie.
Neither was hee alone in all his houſe ſo francke and liberall, as his wife and familie were readilie giuen and very willing to put that holie excerciſe in vre and practiſe. All thinges therefore were readie wyth a trice. In making preparation alſo no diligence was wantinge, choice was made of all thinges, for riffe raffe and refuſe geere was not ſerued to theſe ſtraungers, but the beſt and likelyeſte of all that was found. The good man himſelfe taketh paynes like a ſeruaunte. Hee himſelfe bringeth in his countrie fare, whiche farre doeth excell all coſtly cates, and princelike diſhes, and ſetteth his gueſtes to meate with butter and milke, and ſerueth ye laſt courſe with veale well fedd and houſewife like dreſſed. Neither was hee contente with this courteſie and enterteynemente, but humbled himſelfe further yet, and wayted at the Table, while his gueſtes were at meate.
The table, loe, was ſerued by him, which had thoſe great & ample promiſes made him by GOD, which is the father of all the faithfull, which is the roote and graundſyre of Chriſte oure Lord, which was the friende of God, and confederate to puiſſaunte kinges, beeing himſelfe the moſt honourable Prince in all the land, as hée that had in warre ouercome and vanquiſhed foure of the mightieſte kinges of all the Eaſte, and brought them backe againe to ſlauerie and bondage, deliuering his people whom they had taken captiue.
This excellent and worthie man, I ſay, may well bée a paterne for all wealthie men to followe in beſtowing honour, courteſie, and hoſpitalitie vppon ſtraungers and men vnknowen. For laſtly beſide his rare and ſeldome ſéene hoſpitalitie, he ſhewed moreouer this point of courteſie, that, when they roſe from meate, he bare them companie ſome part of the way. Let our wealthie pinchpence therefore at the laſt bee aſhamed of, and leaue their niggiſh liues and inſatiable couetouſneſſe. What pleaſure I pray you hauehave they of their riches? to whome doe they good? whom doe they honour with their cloſe kept coyne? Or what honour or honeſtie doeth their monie procure or gett them while they liue amonge men? Whie doe not the wiſer ſorte of wealthie men rather leaue this crue of miſerable wretches, and hearken to the Apoſtles words who ſaith: Remember to keepe hoſpitalitie: for by that meanes many hauehave lodged Angels vnwittingly and vnawares. And verilie hée ſpeaketh there of Lot and Abraham. Neither is it to bee doubted, but that wée interteyne the verie Angels of God, and Chriſte himſelfe, as often as wée ſhewe courteſie and hoſpitalitie to good and godly mortall men.
Laſtly, let the goodes of wealthie men ſerue, not to the interteynment Goods muſt ſerue to reliefe the pooreof men of credite onelyonly, but to the reliefe alſo of poore and néedie crea…res. For that whoalſome ſaying of Paule muſt be beaten into their heads: Charge them that are riche, that they doe good, that they be rich in good woorkes, that they be readie to giuegive, glad to diſtribute, laying vp in ſtoare for themſelues a good foundation againſt the time to come, that they may lay hold vppon eternall life. Wyth this doctrine of the Apoſtle doeth the Prophete Eſaie very well agrée, where hee ſayth touching Tyre: Their occupying alſo & their wares ſhalbe holie vntounto the Lord: their gaynes ſhall not bee layed vpp nor kept in ſtoare, but it ſhalbe theirs that dwell before the Lord, that they may eate enough and hauehave cloathing ſufficient. Loe, héere Eſaias teacheth vsus the meanes to lay vpp treaſure that euer ſhal indure.
Moreouer, in the ſixt Chapiter of Matthewe, the verie ſame is repeated that was ſpoken of before. Let euerie one alſo call to his memorie the other wholſome ſentences of the lord his God, to ſtirr him vp to the giuing of almes. In Deuteronomie Moſes ſayth: Beware that thou harden not thine heart, nor ſhutt too thine hand from thy needie brother: but open thine hād liberallie vntounto him. Thou ſhalt giuegive him, and let it not greeue thine heart to giuegive vntounto him: becauſe that for this thing the Lord thy God ſhall inrich and bleſſe thee in all thy workes, and in all thou putteſt thine hand vntounto. The Lord ſhall neuer be without poore, and therefore I commaūde thee, ſaying, Open thine hand liberallie vntounto thy brother, that is poore and needie in the land. In the Pſalmes wee finde: A good man is mercifull and le…deth, and guideth his wordes with diſcretion. Hee diſpearſeth abroad, and giueth to the poore: his righteouſnes remayneth for euer, his horne ſhalbe exalted with honour. Solomon alſo ſaith: Let merciemercy or weldoing and faithfulnes neuer part from thee, binde them about thy necke, and write them in the tables of thine hart, ſo ſhalt thou finde fauour and good eſtimation in the ſight of God & men. Againe, Honour the Lord with thy ſubſtāce, and of the firſtlinges of all thine increaſe giuegive to the poore: So ſhal thy barnes be filled with plēnteouſnes, and thy preſſes ſhall flowe ouer with ſweete wine. And againe, Whoſoeuer ſtoppeth his eare at the crie of the poore, hee ſhall crie himſelfe and not bee heard. With theſe in all pointes doe the ſayinges of the Apoſtles and Enangeliſtes plainly agrée. GiueGive to euerie one that aſketh of thee. Againe, Verilie I ſay vntounto you, in as much as ye hauehave ſhewed merciemercy to the leaſt of theſe my bretherne, ye hauehave ſhewed it to mee. Which ſentence ſurely is woorthie to bee noted and déepely printed in the heartes of all Chriſtians. For if the Lord Ieſus reputeth that to be beſtowed on himſelfe, whiche thou beſtoweſt on the poore: then vndoubtedly hee thincketh himſelfe neglected and deſpiſed of thée, ſo often as thou neglecteſt or deſpiſeſt the néedie.
This is (vndoubtedly) true & moſt ſurely certeine. For the Lord and iudge of all people aſſureth vsus by promiſe, that at the end of the world in that laſt iudgement, hée wil giuegive ſentence in this maner and order: Come ye bleſſed of my father, poſſeſſe the kingdome &c. For I was hungrie and ye gaue mee meate, I was thirſtie and ye gaue mee drincke: And ſo forwarde as is to be ſeene in the 25. Chapiter of Sainct Matthewes Goſpell. Hereunto alſo belongeth the woordes of Sainct Iohn the Apoſtle where hée ſaith: Whoſo hath this worldes good and ſeeth his brother hauehave neede, and ſhutteth vpp his cō paſſion from him, how dwelleth the louelove of God in him.
And from hence vndoubtedly did firſt ariſe the common voyce of them of old which were wōt to ſay: If thou ſeeſt a needie bodie die with hunger, and doeſt not helpe him while thou mayeſt, thou haſt killed him, and giuen conſent vntounto his death. Let him therefore which hath ſtoare of earthly goodes, knowe for a ſuretie and in his heart be thoroughly perſuaded, that hée is bounde eſpeciallie to doe good to the néedie.
Moreouer, let him that is wealthie To whom we muſt do good.doe good to all men ſo néere as he canne. For the Lord ſayth: GiueGive to euerie one that aſketh of thee.
And Tobias giueth his ſonne this leſſon ſaying: Turne not thy face from any poore man. But if thou canſte not thoroughe lacke of abilitie doe good to all men, then ſuccour them chieſlye whome thou perceyueſte to bée godly diſpoſed, and yet pinched with penurie. For S. Paul ſaith, Let vsus doe good to all men, but to them eſpeciallie that are of the houſehold of faith. Let vsus therefore ayde, ſuccour, and relieue fatherleſſe children and poore widowes, old men and impotent people, thoſe that are afflicted and perſecuted for the profeſſion of the trueth, and ſuch as are oppreſſed with any miſerie and calamitie. Let vsus further and helpe forwarde good and holie learning, and all the woorſhippers and true miniſters of God, that liue in want and ſcarſitie. Finally, let vsus relieue ſtraungers, and whome ſo euer elſe wee maye.
Nowe our duetie is to aide and ſtand them in ſtéede, with counſell, Howe we ought to do good.comfort, helpe, monie, meate, drinke, lodging, rayment, commendations, and with all thinges elſe, wherin wée perceiue that they lacke our helping hand. Touching which, I ſpake somewhat in the tenth ſermon of the firſte Decade. We muſt alſo ſuccour them readily, with a willing hart & a chéerfull mind. For God requireth a cheerfull giuer. And in helping them let vsus do liberally. For Tobias ſaith: Bee mercifull after thy power, if thou How farre we muſt do good.hauehave much giuegive plenteouſely, if thou hauehave little, do thy diligence, gladly to giuegive of that little: For in ſo doing, the Lorde ſhall bleſſe both thee and thine.
Thus much, my brethren, hauehave I hetherto ſaide, touching the lawfull vſe of earthly goods. God graunt that eueryevery one of you may print theſe ſayings in his hearte, and put in practiſe this holy worke: let vsus praye to the Lorde that he will voucheſafe ſo to direct vsus in his wayes, that, for y• getting of thoſe tranſitorie goods, wée looſe not the euerlaſting treaſure of his heauenly kingdome.