The Plea of the Poor, Treatise · Chapter 14
CHAP. 14. Of the properties of the Chriſtians almes, wherein they differ from thoſe which are done by worldlings; And of the diuers ſorts and kindes of them.
Sect. 1. That there are many & great differences betweene the almes of Chriſtians and of worldlings. And firſt in the cauſes mouing them.
THe next point which I propounded in this duty of almeſdeedes was their properties, whereby the pious and charitable almes of Chriſtians, which are the vndoubted ſignes of a godly and bleſſed man, may bee diſcerned, from thoſe counterfet almes which are done by hypocrites and worldlings; the which are great and manifold. For firſt they differ in the cauſes and fountaines from which they ariſe and ſpring; For the almes of Chriſtians are the fruites of a liuely and and iuſtifying faith, and are done out of vnfained louelove and obedience towards God: and therefore is a Chriſtian mercifull vntounto others, becauſe he is aſſured of Gods merciemercy to himſelfe; therefore doth he giuegive ſmall things to men, becauſe he hath receiued great things from God; and for this cauſe is he liberall to thoſe that neede his helpe, not becauſe they hauehave deſerued it, but becauſe God hath commanded it. So alſo his almes ſpring from Chriſtian charity, mercy and compaſſion towards the poore, becauſe hee is a member of Chriſt, and of the houſhold of faith, or at leaſt a creature of God and of the ſame fleſh. But the worldlings alms ariſe frō ſelfe-louelove, wherby in his almes he aimeth at ſome temporarie and earthly good to be deriued by them vntounto himſelfe, out of pride and vaine-glory, that hee may bee praiſed Matth. 6.and magnified amongſt men, or may merit a farre greater reward at the hands of God, or out of ſeruile feare of Gods iudgments in this life or the life to come, which by this meanes hee would auert and turne away from him; and therefore not proceeding from true charitie they profit nothing. 1. Corinth. 13. 3.1. Cor. 13. 3.
Secondly, the Chriſtian ſheweth mercy, being enclined thereunto by the motion of Gods ſpirit, and the inward fountaine of goodneſſe, which is thereby wrought in him, which make him when hee wanteth occaſions of doing good, to enquire and ſeeke after them: but the worldlings merciemercy is the meere worke of nature, and is mooued and excited onelyonly by the preſence of ſome miſerable obiect, which ſtirreth vp in him the naturall paſſion of pitty for the preſent: but no ſooner is the obiect remooued out of ſight, but his merciemercy and compaſſion preſently ceaſeth.
Sect. 2. That they differ in their ends.
Thirdly, they differ in their ends; for the main end at which the Chriſtian aimeth in his almes, is, that God by them may be glorified; and the ſubordinate ends are the good of his neighbours, the adorning of his profeſſion with theſe workes of merciemercy, the edification of others by his Chriſtian example, his owne preſent good in the aſſurance of Gods fauour, and his future glorie in the life to come. But the hypocrite aimeth cheifely at his owne glorie and good, either for the obtaining of ſome worldly benefits, or the auoiding of ſome temporall or euerlaſting puniſhment; or finally, that hee may ſatisfie Gods iuſtice for his ſinnes, make him beholding vntounto him, and merit at his hands euerlaſting happineſſe.
Sect. 3. That they differ in the matter. And firſt, in reſpect of propriety.
Fourthly, they differ in the matter of their almes, firſt in reſpect of propriety; for the Chriſtian is liberall in giuing out of his owne ſtore wherewith God hath bleſſed him, and which he hath gotten by his honeſt labours in his lawfull calling: but the worldling giueth out of that which is other mens, and hauing raked much together by oppreſſion, extortion, deceit, vſury, ſimonie and ſuch like vnlawfull meanes, he is content to giuegive out of it ſome penny-almes, to make ſome ſatisfaction for his ſinnes, and to ſtop the crie of his conſcience, that he may more ſecurely ſleepe in his wicked courſes, and ſo more quietly goe into hell.
2. In the quantitie.Fiftly, in reſpect of the quantity; for the Chriſtian giueth liberally not onelyonly out of his abundance but out of his mediocritie & meane eſtate, and ſpareth ſomething willingly out of his owne neceſſaries, if the extreame neceſſitie of the poore require it. But the worldling giueth with a niggardly heart and hand, and will hardly giuegive vntounto the poore the leaſt part of his ſuperfluities, and that not before his owne turne bee ſerued in furniſhing himſelfe with all worldly vanities, whereby he may be delighted in the fruition of all ſinfull pleaſures.
3. In the qualitie.Thirdly, in reſpect of quality; for the Chriſtian giueth vntounto the poore things profitable and holeſome, but the worldling his baſeſt refuſe, things ſluttiſh and filthy which hee would not giuegive to the vileſt creatures by which hee hath any delight or benefit.
Sect. 4. They differ in the obiect and extent.
Fiftly, they differ in the obiect or extent, for the Chriſtians mercy extendeth to all that ſtand in neede, euen to Infidells becauſe they are Gods creatures; to their enemies, becauſe they looke not to their deſerts but to Gods commandement; but eſpecially it is exerciſed in releiuing poore Chriſtians, becauſe they are the children of God and members of Chriſt. And though they bee ready to doe good vntounto all, yet chiefly to thoſe who are of the houſhold of faith: though their goodneſſe like their heauenly Fathers reacheth to the good and bad, yet eſpecially it extendeth Ga. 6. 10.to Gods Saints and to the excellent; and becauſe Math. 5. 45.it cannot extend to God himſelfe, by reaſon of Pſal. 16. 3.his all-ſufficiencie. Therefore to ſhew their louelove towards him, they exerciſe it towards his ſonnes and ſeruants, who are aboue all others moſt deare vntounto him. But the worldlings mercy reacheth only vntounto thoſe who hauehave ſomewaies deſerued it at his hands, or who (as they imagine) may deſerue it, or to his kindred, friends or ſuch as are ſome way linked vntounto him in the bondes of nature, going no further herein then Publicans and Hypocrites, whoſe mercy Chriſt reiecteth, as being of no worth in the ſight of God. Mathew 5. 46. 47.Math. 5. 46.
Sect. 5. They differ in their manner of giuing, 1. in reſpect of ſimplicitie
Sixtly, they differ in their minde and manner of giuing; For 1. the Chriſtian giueth with a plaine, ſimple and honeſt heart according to that Rom. 12. 8. Rom. 12. 8.He that giueth let him doe it with ſimplicitie. Not intending by his almes his owne praiſe and profit, or yet to pleaſe men, but only to obey and pleaſe God; which our Sauiour expreſſeth to be ſuch a ſimple kinde of giuing, wherein the left Math. 6. 3.hand knoweth not what the right hand doth. Wherby is meant that hee doth not make ſhew of his almes vntounto thoſe who are next vntounto him. No nor often preſenteth them to the view of his owne conſcience; leaſt his minde ſhould bee too much exalted in the remembrance of them. Not that it is vnlawfull to giuegive almes before others, for elſewhere he commandeth vsus, that our light of a Math. 5. 16. Non eſt ingrata Deo quae viſa fuerit ab hominibus eleemoſy…a, ſed quaegodly life ſhould ſhine before men, that they ſeeing our good workes may glorifie our father which is in heauen; but his meaning is, that wee ſhould not doe them to this end to be ſeene of men, that ſo we may hauehave the praiſe our ſelues, and rob God of his glory. For our Sauiour like a good Phiſition ideò facta eſt vt viſa ſit. Chryſ. in Math. 6. Vana gloria leuiter volat, leuiter penetrat ſed non leue infligit …ulnus; cito interficet. Bernard.feeling our pulſe, eaſily diſcerned how apt we are to be ſwelled with the dropſie of Hypocriſie and to be puffed vp with the winde of vaine glory, which cauſed him ſo carefully to preſſe vsus ſtrictly to the auoyding of the leaſt occaſions which might corrupt vsus with ſo ſubtle and dangerous a vice. But the wordling in his workes of mercy hunteth after ſome aduantage, or at leaſt Verſ. 2.for the glory of the world and praiſe of men, before whom he doth his almes-deedes that he may Math. 23. 5.be ſeen of them. So one ſaith, that there are ſome which giuegive vntounto the poore a little that they may receiue Hieronym. ad Nipotian.much, and vnderunder the pretence of giuing almes, do ſeeke to inrich themſelues, which rather is to be called hunting, birding, and fiſhing then almes giuing; for ſo birds and fiſhes are catcht when by the ſmall baite they are allured to ſwallow the ſharpe booke. But this hope L…ctan. instit. 6. cap. 12.of retribution (as ſaith another) ſhould be far from them who doe theſe workes of merciemercy; for if profit bee expected it is not humanitie, but putting out of a benefit to vſurie. Neither is it an act of mercy but of ſelfe louelove, which maketh them giuegive to the poore, that out of their liberalitie they may raiſe aduantage vntounto themſelues, by binding them vntounto perpetuall vaſſallage with the bondes of their benefits, and making them to earne it double at their hands by their painefull labour. But this is to giuegive meat to the poore as they giuegive prouender to their horſes, not out of any humanitie and louelove vntounto them, but out of ſelfe louelove, that they may hereby be ſtrengthened and incouraged to doe them better ſeruice; or as the Husbandman giueth foode to his ſheepe, feeding them onelyonly to this end, that hee afterwardes may bee fed of them.
Sect. 6. 2. In reſpect of humilitie.
Secondly, the Chriſtian doth theſe workes of merciemercy with great humilitie, remembring that whatſoeuer he giueth to the poore for Gods ſake, he hath firſt receiued it from God with all other bleſſings which hee enioyeth; In which reſpect when he doth the moſt, hee acknowledgeth that he doth farre leſſe then his dutie, and that with much infirmitie and weakeneſſe; and therefore in this regard he humbly confeſſeth that his almes are ſufficiently rewarded if they bee gratiouſly pardoned; the which, as it maketh him to carry himſelfe humbly before God, ſo alſo meekly and gently towards the poore. But the wordling when he doth theſe workes of merciemercy, is puffed vp with pride, thinking that thereby hee ſatisfieth for his ſinnes, meriteth heauen, and maketh God beholding vntounto him forſooth, by giuing him a feather of his owne foule, and an handfull of corne of his owne harueſt. And as he is proud towards God, ſo arrogant, ſuperſtitious and inſolent towards his poore neighbour, the which hee ſheweth in his loftie and ouertopping lookes, his inſulting ſpeaches, and ſeuere examinations; which ſo leaueneth and ſowreth his gifts, that oftentimes they are more diſtaſtfull to the receiuer, then wronges and iniuries, if at leaſt they be ſweetned with outward complements and ſhewes of humanitie.
Sect. 7. 3. In reſpect of cheerefull giuing.
Thirdly, The Chriſtian is willing and cheerefull in doing theſe workes of mercy, becauſe hee knoweth that his heauenly Father doth louelove a Cor & non ſubſtantiam Deus penſat, n…c perpen…it qu…d in eius ſacrifici…, ſed ex quanto preferatur. Gregor. 1. Tim. 6. 8.chearefull giuer, and looketh more to the heart of him that giueth, then to the quantitie of his gift, and that it is not inough for vsus to doe good, and to be rich in good workes, vnleſſe we be alſo readie to diſtribute and willing to communicate, as it is 1. Tim. 6. …8. Beſides his outward workes of merciemercy proceed from an inward habite, and therfore it is no more painefull or greiuous vntounto him to doe them, then for the eye to ſee or the eare to heare; yea rather they are the delight of his ſoule, and his meate and drinke to doe the will of his Father. And this cheerefulneſſe of his heart he ſheweth (as hath beene ſaid) in the pleaſantneſſe of his countenance, in his ſweete and comfortable wordes, and in the action it ſelfe, by his readie and ſpeedy giuing. For his workes of merciemercy are not drawne out of him through the importunity of ſuters, but are kindly ſent out of his hart, and (like waters out of the ſpring) doe readily flow from the inward fountaine of his bountie & benignitie. Neither is he apt to make delaies, becauſe they ſo afflict oftentimes the heart of the poore ſuter, that hee preferreth a quicke deniall before a ſlow grant; but he gladly layeth hold vponupon the occaſion when it is firſt offred; and doubleth the gift by his ſpeedie giuing. But the worldling doth his workes of mercy grudgingly and churliſhly, & dum manu dat, vultu negat, whilſt his hand giueth, his looke denyeth: and proudly inſulteth ouer the poore in their miſeries, by his rough ſpeaches, bitter taunts, and harſh expoſtulations, turning his bread that hee giueth into ſtones and grauell; ſo that hee doth not ſo much comfort the poore man by his gifts, as hee doth vexe and afflict his ſoule with his manner of giuing; cauſing him in his heart to preferre a curteous refuſall, before a grant that is ſo ſowre and churliſh. And as he giueth harſhly, ſo hardly and ſlowly, putting of and euen tyring the poore Suter with many delayes and denialls. And when he giueth, it is rather becauſe hee is impatient of importunitie, like the vnrighteous iudge ſpoken of in the Goſpell, then pittifull and compaſſionate Luk. 18. 5.in the ſight of the poore mans miſerie. Sed non contulit beneficium qui ſic dedit, ſed extorſit qui accepit, he beſtoweth not a benefit who ſo giueth, but hee extorteth a gift who ſo receiueth it.
Sect. 8. They differ in time.
Laſtly they differ in time, for the Chriſtian exerciſeth himſelfe in the workes of mercy in the whole courſe of his life, and giueth his goods to the poore whileſt he might inioy them himſelfe: But the worldling is onelyonly liberall at the approach of death, and then alone he is content to imploy them to theſe vſes, whenas he ſeeth he can keepe them no longer. And that not out of any louelove towards God or his neighbours, but out of feare of approaching iudgement, and that dreadfull account which he muſt preſently make before a iuſt and terrible iudge; or out of ſelfe louelove either that he may gaine the vaine glory of the world, or that he may ſatisfie for his ſinnes, and ſo eſcape eternall condemnation. In which reſpect hee giueth to the poore, and caſteth his bread vponupon the face of Eccleſ. 11. 1.the waters, as the Merchant caſts his goods into the ſea in the time of a ſtorme, to preſerue the ſhip from ſinking, and himſelfe from drowning. For were he not in danger to make ſhipwracke of his ſoule, and of ſinking into the gulfe of hell, and condemnation, he would be no more liberall at his death, then he hath alwaies been in the whole courſe of his life.
Sect. …. The concluſiō.
And thus hauehave I ſhewed the great and manifold differences betweene the almes and workes of mercy, which are done by true Chriſtians, and thoſe which are performed by worldlings and hypocrites. Now what remaineth but to perſwade all thoſe who feare God, and hauehave any care of their owne ſoules, that they content not themſelues with that falſe counterfet, and ſhadow of mercy, but that they labour after that which is true and ſubſtantiall. For as our Sauiour ſayd of the righteouſneſſe of the Scribes and Phariſies, ſo may I ſay in this caſe: Except your merciemercy exceede Matth. 5. 20.the mercy of worldlings and hypocrites, yee ſhall in no caſe enter into the Kingdome of heauen.
Sect. 10. Of forgiuing debts.
The laſt thing to bee conſidered is the diuers kinds of alms, the which are principally 3. giuing, forgiuing, and free-lending; For not onelyonly do we releeue the poore when we giuegive vntounto them, but alſo when wee eaſe them of the burthen of debt wherewith they are oppreſſed. To which dutie wee are bound, when wee ſee our neighbour decayed in his eſtate, and not able to pay what hee hath borrowed; for when by the hand of God he is caſt downe, wee are not with the waight of our hand to keepe him downe, but by the lightning of his loade, wee muſt helpe him to riſe againe: which merciemercy, if wee ordinarily ſhew to a bruite beaſt, when wee ſee him lying vnderunder his burthen, how much more ſhould wee exerciſe it towards thoſe who are of the ſame fleſh, children of the ſame father, and members of the ſame bodie? And this is commanded Exod. 22. 26. If thou at Exod. 22. 26.all take thy neighbors raiment to pledge, thou ſhalt deliuer it vntounto him by then the Sunne goeth downe. 27. For that is his couering onelyonly, it is his raiment for his skinne: wherein ſhall he ſleepe? And it ſhall come to paſſe, when he crieth vntounto me, that I will heare him, for I am gracious. The which dutie good Nehemiah Nehem. 5. 11.cauſed the princes of the people to put in practiſe, as we may ſee, Nehem. chap. 5. 11. Reſtore I pray you to them, euen this day, their lands, their vineyards, their oliue-yards, and their houſes, alſo the hundreth part of the money, and of the corne, and of the Luk. 6 35.wine, and the oile, that ye exact of them. The which our Sauiour alſo requireth, when as hee biddeth vsus to lend, looking for nothing againe, in caſe our brother bee not able to pay. And this is a part of that faſt which God ſo much eſteemeth. Eſay 58. 6. Is not this (ſaith he) the faſt that I hauehave choſen, to looſe the bands of wickedneſſe, and to vndoe the Eſay. 58. 6.heauie burthens, and to let the oppreſſed goe free, and that ye breake euerie yoke? And in this regard eueryevery yeere ſhould be the Chriſtians Iubile, wherin all debts are to bee remitted to the poore, who hauehave not wherewith to mak payment, which if we performe not, but cruelly catch our brethren by their throats, and caſt them into priſon, to take our penny-worths (as they ſay) on their bones, and to make dice of them; then ſurely, we may iuſtly expect that our Lord and Maſter, to whom wee owe ſo much, will take the ſame courſe with vsus, exacting his debt to the vttermoſt farthing, and Math. 18. 28. 34when wee are vnable to pay, caſting vsus into the priſon of outer darkeneſſe, where is nothing but weeping and gnaſhing of teeth.
Sect. 11. Of freelending
Finally we releiue the poore by free lending. For as when their neceſſitie is generall, and their pouerty ſo great, that their eſtate in it ſelfe is vnrecouerable, we muſt giuegive freely without expecting any returne; ſo when it onelyonly pincheth them for the time preſent, and they are brought, in reſpect of their eſtate, but vponupon their knees, ſo that if we afford them our helping hand, they will be able in the ſtrength of their owne ſtate to riſe of themſelues, and by hauing the onelyonly vſe of our goods for a while, will ſufficiently repaire their ruines, we are then bound to lend vntounto them. According to that Deut. 15. 8. Thou ſhalt open thine hand wide to thy poore brother, and ſhalt ſurely lend Deut. 15. 8.him ſufficient for his neede in that which he wanteth. So our ſauiour Chriſt commandeth vsus, to giuegive vntounto him that asketh, and from him that would borrow of vsus that we doe not turne away. Math. 5. 42. The Luk. 6. 35.which muſt not be done with an vſurious intent and expectation of aduantage, but ſo liberally and freely, that we can bee content, when wee lend, to looſe the principall, if the neceſſitie of our poore brother ſo requireth. Luk. 6. 35. which if we do, then ſhall wee hereby hauehave aſſurance, that we are thoſe bleſſed men whom the Pſalmiſt heere deſcribeth; for as it is verſe 5. A good man ſheweth fauour and lendeth; and though the poore Pſal. 112. 5.faile vsus we ſhal finde the Lord, who is their ſurety, to be a ſure pay-maſter, who will returne vntounto vsus for our earthly things heauenly, and for theſe that are contemptible and momentany, ſuch treaſures as are moſt excellent and eternall.