The Plea of the Poor, Treatise · Chapter 15
CHAP. 15. That Almeſdeedes are an act of righteouſneſſe, ſo that they bee not left arbitrary, but we in conſcience are bound to doe them.
Sect. 1. Of the meaning of the word righteouſneſſe.
AND thus hauing ſhewed what almeſdeeds are, and how this dutie is to be performed; it now followeth, that I come to ſpeake of the ſecond part of the text, wherein are contained many effectuall and ſtrong arguments, to mooue eueryevery Chriſtian to the diligent and frequent doing of them. His righteouſneſſe endureth for euer, his horne ſhall be exalted with honour. In which words there are expreſſed two maine reaſons to perſwade vsus to this dutie, the firſt is the laſting benefit of their workes of merciemercy vntounto themſelues; the other the eſtabliſhment of their eſtate with honor and glory before God, men and the holy Angels, in this life and the life to come. The which principall arguments are like the roote and bodie of a goodly tree, from which ſpring many boughes and branches, or like the prime anceſtours of the ſtocke ond kindred, from whom doe iſſue a numerous poſterity. Which that we may the more plainely conceiue, let vsus breifely examine the meaning of the words. And firſt, by righteouſnes, we are to vnderſtand, not generally all righteouſneſſe which conſiſteth in our whole conformity to the Law, nor that whole part of Legall righteouſneſſe which conſiſteth in obedience to the ſecond table; but certaine ſpeciall fruites of this righteouſneſſe, in the works of mercy toward the poore, by a Synecdoche of the generall for the ſpeciall: or, if you will, almeſdeedes themſelues, which (as I hauehave ſhewed) are by the Hebrewes called by the name of righteouſneſſe, and ſometime Dan. 4. 27.by the name of mercy, to ſhew vntounto vsus, that צדקהit is ſuch a grace which reſteth not onelyonly in an internall חסדhabite or bare affection of the heart and minde, but alſo exerciſeth it ſelfe in the outward act of releeuing thoſe whoſe penurious eſtates we pitty and commiſerate. And this is a worke not onelyonly of merciemercy, but of iuſtice, the which is ſuch a vertue as giueth vntounto eueryevery one τὰ καθήκοντα, thoſe things which are due vntounto them; that is, to our ſuperiours reuerence and obedience, to our equals louelove and friendſhip with all good offices and fruits of them; and to the poore and needy comfort and releefe. And heereof it is, that the vulgar tranſlation thus readeth that place of Matthew. chap. 6. 1. Take heede that yee doe not your righteouſneſſe Matth. 6. 1.before men, to bee ſeene of them. And ſo the olde interpreter hath rendred it, righteouſneſſe, becauſe righteouſneſſe in the Hebrew phraſe ſignifieth beneficence and almeſdeeds; euen as contrariwiſe the 70. Interpreters hauehave rendred the Hebrew word Tſedakah ſignifying righteouſnes, Deut. 24. 13.ἐλεημοσύνη, almes-deeds. Yea the Apoſtle himſelfe doth beſt of all determine this point, for alledging this verſe of the Pſalme, to incite the Corinthians to beneficence and almes-deeds, he doth 2. Cor: 9. 9.retaine the name of righteouſnes, to ſignifie theſe workes of mercy. His righteouſneſſe remaineth for euer; what righteouſnes? ſurely that which he had named in the words immediately going before, conſiſting in beneficence and giuing to the poore. And as the Pſalmiſt here ſpeaketh of the diſperſing and ſowing of the workes of beneficence and almes-deeds; ſo the Wiſe-man ſignifieth the ſelfe-ſame duty by the phraſe of ſowing the ſeede of righteouſnes, Pro. 11. 18. To him that Pro. 11. 18.ſoweth righteouſnes ſhall be a ſure reward.
Sect. 2. That almes deeds are abſolutely required, proued by many teſtimonies.
Now whereas almes-deeds are called by the name of righteouſnes, from hence we may gather a ſtrong argument to perſwade eueryevery Chriſtian to the doing of them. For they are not only workes of mercy, but alſo fruits of righteouſnes, and therefore are not left as things arbitrary and indifferent at our owne choice, to doe or leaue them vndone, as we thinke good; but are abſolutely required and ſtraightly injoyned in the law of God, which is the rule of righteouſneſſe, and with great earneſtneſſe preſſed and vrged in the Goſpell, as the fruits of our faith, and teſtimonies of our louelove towards God and our neighbours. The which will more plainly appeare, if we conſider, both ſome teſtimonies of ſcriptures, & ſome effectuall reaſons grounded vponupon them. So Deut. 15. 11. The poore ſhall neuer ceaſe out of Deut: 15. 11.the land, therefore I command thee ſaying, thou ſhalt open thine hand wide vntounto thy brother, to thy poore and to thy needy in thy land. and Eſa. 58. 7. The Lord Eſa. 58. 7.telleth vsus, that the faſt which he requireth and chuſeth, is to deale our bread to the hungry, and to bring the poore that are caſt out into our houſes; when we ſee the naked that we couer them, and that we hide not our ſelues from our owne fleſh. And theſe are the fruits of the iuſt man, who ſhall liue in his righteouſnes, if he hath giuen his bread to the hungry, and hath couered the naked with a garment. Ezech. 18. 7. Thus in the New Teſtament Iohn the Ezech. 18. 7.Baptiſt giueth charge, that he who hath two coates, ſhould impart to him that hath none, and that hee who hath meat ſhould do likewiſe, Lu: 3. 11. that is, that Luc: 3. 11.if we hauehave any thing to ſpare from our own neceſſarie vſe, we muſt be ready to releiue the poore with it, whom we ſee to be in extreame or great neceſſitie. So our Sauiour Chriſt himſelfe Math: Math. 5. 42.5. 42. GiueGive to him that asketh thee, and from him that would borrow of thee, turne thou not away. and Luk. 11. 41. GiueGive almes of ſuch things as you hauehave. Yea Luk. 11. 41.this dutie is charged vponupon vsus with ſuch ſtrictnes, that if we hauehave not any thing to beſtow, we muſt by our labours get ſomewhat to giuegive vntounto our poore brethren, whereby they may be releiued in Eph. 4. 28.their neceſſitie▪ and if we hauehave no ſuperfluitie, we are charged (if their wants be extreame) to ſell our goods and poſſeſſions, that we may hauehave to giuegive vntounto them. Luc. 12. 33. as we ſee it alſo Luk. 12. 33. Act. 4. 34.practiſed in the primitive Church. Act. 4. 34.
Sect. 3. That our riches are not our own but Gods talents committed vntounto vsus as his ſtewards.
All which teſtimonies clearely proue that we are bound by Gods commandement to giuegive almes; and therefore it is not left at our owne choice, but to be performed, not only as an act of mercy, but alſo of righteouſneſſe, as it may more plainly appeare by theſe reaſons. Firſt, becauſe our riches are not abſolutely our owne but Gods talents, which he hath committed vntounto vsus not to miſ-ſpend them in the ſatisfying of our worldly and carnall luſts, but to imploy them to the beſt aduantage, for the honour of our maſter and the good of our fellow-ſeruants. Now God is honoured when as we beſtow the wealth which he hath committed vntounto vsus according to his appointment and commandement; and when as by them (as much as in vsus lyeth) wee aduance the meanes of his worſhip and ſeruice, whereof one principall part is the relieuing of the poore, for theſe as the Apoſtle telleth vsus, are ſuch chriſtian ſacrifices, wherewith he is well pleaſed. And finally, Heb. 13. 16.when as by our chriſtian cariage in this behalfe, we manifeſt his wiſdome, goodnes, louelove and prouidence in the gouernment of his Church, which is his houſe and familie. For it is the honour of a good Maſter, when by his care and prouidence the houſe is ſo well gouerned, that eueryevery officer performeth his dutie in his place, and all in the familie hauehave foode conuenient with all other neceſſaries belonging to them. To which purpoſe our great Lord and Maſter hath preferred ſome to be his ſtewards, vntounto whom he hath committed his goods, not that they ſhould appropriate them to their owne vſe, but that they ſhould wiſely, iuſtly, and charitably, diſpenſe and diſpoſe of them for the good of all the houſhold; and howſoeuer by vertue of their high place and office they may take vntounto themſelues (as it were) a double portion, and that which is ſufficient not only for nature, but for the due maintenance of their perſon; and not for neceſſitie alone, but alſo for their honeſt delight (vnles it be that this their allowance be neceſſarily to be ſhortned to ſupply the extreame neceſſitie of others who need their helpe) yet their Lord and Maſter requireth of them, that they communicate ſo much of their goods as they can well ſpare from theſe vſes, to relieue and ſuſtaine others of their fellow-ſeruants, who want ſuch things as are needfull for their releife and maintenance; which who ſo neglect, and either riotouſly ſpending and waſting, or niggardly and miſer-like keeping and hourding vp theſe goods, doe ſuffer the poore to ſtarue for want of neceſſaries, they doe herein exceedingly diſhonour God, when thoſe who are without ſee the ſeruants of his familie periſh for want of foode; and they ouerthrow (as much as in them lyeth) his prouidence, whileſt they withdraw that prouiſion which he hath allotted to the maintenance of his houſhold from theſe vſes and convert them to their owne.
Sect. 4. That they who will not releiue the poore are guilty of theft ſacriledge and murther.
Finally, they greiuouſly offēd his diuine maieſtie by committing thoſe three fearefull & haynous ſins of theft, ſacriledge and murther. For they play the theeues, who hauing receiued much riches from God to this end, that they ſhould cōmunicate them for the reliefe of others, do appropriate thē to their own vſe. For as the ſteward of a Noble-mans houſe receiuing great ſummes yearely of his Lord to this end, that he ſhould disburſe and lay it out for the keeping of his houſe and maintenance of his familie; ſhould therewith buy and purchaſe lands for himſelfe, or prodigally miſ-ſpend them in banquetting and belly-cheare, gaming and reuelling, gorgeous apparell or ſumptuous furniture, and in the meane time ſuffer his fellow-ſeruants to ſtarue and periſh for want of foode and apparell: or as the Kings Almner ſhould thus miſpend the money and treaſure entruſted vntounto him for the vſe of the poore, they would be counted no better than theeues amongſt men: ſo if they who being placed in theſe offices by God doe miſpend his rich talents after the ſame maner, they ſhall one day be arraigned as notorious theeues before his iudgement ſeate, and receiue the ſentence of condemnation, for robbing both their maiſter and their fellow-ſeruants. Yea they commit not only theft but alſo ſacriledge; for that which we are commanded to giuegive vntounto the poore is conſecrated to Gods ſeruice, and is in ſome ſort a part of that portion which belongeth vntounto him, whereof it is that almes-deeds are called by the name of ſacrifices which were alone to be offred vntounto God; and therefore ſeeing the Lord hath allotted this part of his portion for the vſe of the poore, it is not only theft againſt them, but ſacriledge againſt God himſelfe to rob and ſpoyle them of it. Finally, if detayning from the poore that due releife which belongeth vntounto them, they ſuffer them to periſh in their wants, they do ſtand guilty before God, not only of theft and ſacriledge, but alſo of the ſinne of murther, becauſe they depriue them of the meanes whereby their liues might hauehave beene preſerued, according to that, Eccli: 34. 21. The bread of the needie is their Eccli. 34. 21.life, he that defraudeth him thereof is a man of blood. For whereas in the ſixt commandement God forbiddeth murther, he forbiddeth alſo the neglect of the meanes whereby the life of our neighbour might bee preſerued and ſuſteyned. In which regard Ambroſe doubteth not to ſay, Si non pauiſti, occidisti. Thou haſt killed the poore, if thou hast not fed them. And againe; This is to kill Hee est occidere hominem vitae ſuae ei ſubſidia denegare. Amb. in Pſal. 1 18.a man, when we deny vntounto him the meanes of preſeruing his life. For he is alike the cauſe of the falling of a ſtaffe who pulleth away his hand which held it vp, and he who taketh and caſteth it downe: and he is the cauſe why the fire goeth out, that with-draweth the fuell which ſhould nouriſh it, as well as he who caſteth water vponupon it. And therefore (as he inferreth) take heede that thou doeſt not include in thy bagges the health and ſafety of thy neighbour, and as it were bury in the graue, the life of the poore.
Sect. 5. That God hath a…lotted all wee can ſpare to the poore as their portion.
Secondly, it is not onelyonly an act of mercy but alſo of iuſtice to giuegive almes to the poore, becauſe the Lord, who is the cheife owner of our goods, hauing appointed all that wee can ſpare to their vſe, it is not our owne, but their portion allotted vntounto them; which they hauehave as good right vntounto as we hauehave to the reſt, becauſe it is ratified vntounto them by the ſame authoritie. For if wee hauehave right to the maine eſtate becauſe God in his bounty hath giuen it vntounto vsus, then they hauehave right alſo to the ouerplus which wee may well ſpare by vertue of the ſame donation. OnelyOnly here is the difference that God hath giuen vntounto vsus our riches immediately himſelfe, but vntounto the poore mediately by vsus, whom he hath inioyned to performe vntounto them theſe duties of merciemercy and Chriſtian charity. In which regard as it is theft in vsus to rob them of that portion which God hath alotted vntounto them, ſo it is theft in the poore to take it from the rich without their conſent, ſeeing they hauehave the right of diſpoſing them from God; euen as it is theft in the inferiour ſeruants, if when the ſteward neglecteth his dutie in feeding and prouiding for them, they take vponupon them to be their owne caruers; for as it is the will of the Maſter that he ſhould feede them, ſo alſo that they ſhould be fed by him, and not forcibly take it from him by fraud or violence. To this purpoſe one ſaith, it is the bread of the hungrie which …ſt pa…is ſ…mi… ▪mouldeth in thy binge or cupbord; it is the coate of the nes, nudi tunica quam tu in conclaui conſer…a…. &c. Baſil.naked which hangeth vſeleſſe in thy chamber or wardrope, they are the ſhooes of him that goeth barefoote, which lye rotting by thee; It is the ſiluer of the needy which ruſteth in thy cheſts, and ſo many thou doſt iniure, as thou canſt, and doſt not releiue in their wants and miſeries. And another ſaith, that it is alike faultie and blameworthy to take from the right owners, & Ambroſ. in Luc…m.to denie neceſſaries to the poore when wee hauehave abundance. And therefore know that thou ſpoyleſt ſo many of their goods, as thou denieſt releife vntounto, when thou art able to giuegive it. In which regard the Apoſtle Iames ſpeaketh thus vntounto rich men who neglect this duty, Iam. 5. 1. Go to now yee rich men, weepe and houle, for your miſeries that ſhall come vponupon you. Iam 5. 1.2. Your riches are corrupted, and your garments moath-eaten: your gold and ſiluer is cankerd, and the ruſt of them ſhall be a witneſſe againſt you, and ſhall eate your fleſh as it were fire; you hauehave heaped treaſure together for the laſt daies. And the wiſe man ſpeaking of almes, maketh it a matter of dutie and not of meere beneuolence, Pro. 3. 27. withhold not good ….from them to whom it is due, when it is in the power of thine hand to doe it. And this is implyed by the name διακονια that the Apoſtle vſeth to ſignifie 2. Cor. 3. 4. & 9. 1. Heb. 6. 10.almes, and διακονησαντες to ſignifie thoſe that giuegive them, which doe not import a meere gift out of free choyſe, but a miniſtration and ſeruice, which we are required to doe vntounto thoſe of the ſame family, who neede our helpe, at the appointment of our great Lord and Maſter.
Sect 6 Their obiection anſwered, who ſay their goods are their owne; ſo that they need not to giuegive except they liſt.
So that here is met with one ſpeciall obiection of worldly men, whereby they excuſe their not giuing of almes when they are preſſed vntounto them; namely that their goods are their owne & therefore they are not tyed to imploy them in ſuch vſes, but hauehave free libertie to diſpoſe them at their pleaſure; ſeeing they are not abſolutely their owne, but the Lord, who is chiefe owner of them, hath onelyonly entruſted theſe talents vntounto them as his ſeruants & ſtewards, not giuing them full authority to diſpoſe them at their pleaſure, but hath limitted them to thoſe vſes which hee hath appointed and determined; of which this is one of the chiefe that they giuegive ſome chiefe portion of them to the releife of the poore. According to that of the Apoſtle. 1. Pet. 4. 10. As eueryevery 1. Pet. 4. 10. εἰς ἑαυτοὺς αὐτὸ διακονοῦντες.man hath receiued the gift, euen ſo miniſter the ſame one to another, as good ſtewards of the manifold grace of God. And ſo our Sauiour hauing exhorted vsus to make vsus friends of the vnrighteous Mammon, addeth, And if ye hauehave not beene faithfull in that which is another mans, who ſhall giuegive you that which is your Luc. 16. 12.owne? plainely intimating that the riches which we poſſeſſe are not our owne but Gods, and only intruſted vntounto our diſpoſing as ſtewards of his familie. As ſtewards (I ſay) to diſpence and lay them out, and not as treaſurers to lay them vp, and hourd them in our cheſts; or if as treaſurers, yet not to reſerue them for our owne vſe, but for the ſeruice of our ſoueraigne and the good of our fellow ſeruants. And this was typically ſignified by the gathering of Manna, which though the Lord rained it downe from heauen, and could as eaſily hauehave doubled the quantitie tenne fold, if ſo it had pleaſed him, yet hee would not allow that thoſe who had gathered much ſhould keepe and hourd vp their ſuperfluitie, but enioyned them to communicate of their greater ſtore to them who had gathered leſſe. The which the Apoſtle applyeth to the giuing of almes out of our abundance to thoſe that want, 2. Cor. 8. 14. That now 2. Cor. 8. 14.at this time your abundance may be a ſupply for their want, that their abundance might be a ſupply for your want, that there be equalitie, as it is written, He that gathered much had nothing ouer, and he that gathered little had no lacke. Neither are we to thinke that God hath cauſed this inequalitie of eſtate amongſt men, becauſe he reſpecteth the rich and neglecteth the poore; & would hauehave them pampred with all ſuperfluities and delitious dainties, and the other ſtarued with want and penurie; but hereby he would exerciſe the diuers graces which he hath giuen to his Church and people; as namely the charity, liberalitie and fidelitie of the rich in diſpenſing of his talents, and the faith, affiance and patience of the poore; that being approued both might bee crowned at the day of Chriſts appearing, according to that of Baſil; Cur tu diuttijs circumſtu…s, cur ille eger? &c. Baſil. Orat. 14. de diuit. & paupert.why (ſaith he) doeſt thou abound with riches, and he want neceſſaries? ſurely that thou mighteſt receiue the reward of thy faithfull diſpenſation, and he alſo after many conflicts and victories might hauehave the reward and crowne of his patience. And alſo he would hereby giuegive occaſion vntounto humane ſocieties of lincking themſelues more neerely and firmely together by naturall offices of giuing and receiuing, labouring and rewarding.
Sect. 7. That as ſtewards we ſhall bee called to an account.
But if this argument of their right and our poſſeſſion, as ſtewards, & not as abſolute Lords, will not perſwade vsus to communicate to their neceſſities; yet let this conſideration preuaile with vsus, that a day will come, when as like ſtewards, we ſhall be called to a reckoning; and bee forced whether we will or no to giuegive an account before God, his Saints and bleſſed Angels, how we hauehave carried our ſelues in our ſtewardſhip, and increaſed our Lords talents. According to that of our Sauiour, Luc. 16. 2. GiueGive an account of thy ſtewardſhip, Luc. 16. 2.for thou mayſt be no longer ſteward. And if we hauehave encreaſed and doubled them, by deliuering them to theſe bankers, the poore members of Ieſus Chriſt; then ſhall we heare that comfortable ſentence pronounced by our Lord, Well done thou Matth. 25. 21. and 24. 45. 46.good and faithfull ſeruant, thou haſt beene faithfull ouer a few things, I will make thee ruler ouer many things, enter thou into the ioy of thy Lord. Matth. 25. 21. But if contrariwiſe we neglect thoſe charitable vſes which our Lord hath enioyned vsus, and neglecting the poore, do ſpend our maſters goods in exceſſe and ryot; if then in ſteed of feeding the hungry, and clothing the naked, wee bring in account, ſo much ſpent in dainty faire and gorgeous apparell, ſo much in ſtately buildings and coſtly furniture, ſo much in rich iewels and needeleſſe vanities, ſo much layd out on hounds, horſes and harlots, ſo much conſumed in gaming and reuelling, in plaies and enterludes, ſo much ſpent in needeleſſe ſuites of law, in giuing bribes, and entertaining rich friends, and in a word, ſo much prodigally waſted in the pleaſures of ſinne and voluptuons delights, or ſo much miſer-like hoorded vp and hid in a napkin: then ſhall wee heare that fearefull ſentence which will make our harts to ake, and our ioynts to tremble. Thou wicked & Matt. 25 26. 27ſlothfull ſeruant, thou knoweſt that I reape where I ſowed not, and gather where I hauehave not ſtrawed; thou oughteſt therefore to hauehave put my money to the exchangers, and then at my comming I ſhould hauehave receiued mine owne with aduantage. Take therefore the talent from him, and giuegive it vntounto him that hath two talents. And caſt yee the vnprofitable ſeruant into outer darkneſſe, there ſhall bee weeping and gnaſhing of teeth.
Sect. 8. That the communion betweene vsus and the poore, ſhould mooue vsus to releeue them.
The third reaſon to mooue vsus to giuegive almes as being an act of righteouſnes, and Chriſtian equitie may be taken from that communion which is between the poore and vsus, with our head Chriſt; for this is equall and iuſt, that they who are vnited together in the neereſt communion of perſons ſhould alſo communicate in the vſe of their goods, for their mutuall releefe and comfort; Rom. 15. 28. 2. Cor. 8. 4. and 9. 13.whereof it is that almeſdeedes are called κοινωνία, that is, ſuch gifts as ariſe out of communion, by a metonymie of the cauſe inducing, for the effect which is produced by it. But the neereſt communion that can bee imagined is betweene Chriſtians, one with another, and all of them with their head Ieſus Chriſt. For beſides the ciuill communion between all men, whereby they are al of one fleſh (which the Prophet Eſay thinketh a ſufficient argument to mooue vsus to doe theſe workes of merciemercy in releeuing the poore) the ofſpring Eſay 58.and generation of God, as the Apoſtle Acts 17. 19.ſpeaketh, the ſonnes of the ſame Adam and Noah, and ſo brethren one with another, and of the ſame countrie and common wealth, yea, it may bee of the ſame citie and corporation; there are many ſpirituall reſpects, and more diuine relations, which make a more neere communion betweene Chriſtians one with another. For we are elected to the ſame eternall happineſſe; and who would not louelove and releiue thoſe who hauehave communion in the ſame decree of life and bleſſednes? we are Gods worke-man-ſhip, who are not only created in Adam, according to his glorious image, but re-created and reſtored vntounto this diuine image loſt by Adam, in the ſecond Adam Ieſus Chriſt? & who would not cheriſh thoſe who hauehave ſuch ſpirituall reſemblance and likenes with God and one another? For if (as one ſaith) Idolalaters ſo much reuerence the inſenſible image of their Idoll-gods, that they willingly beſtow vponupon them the moſt precious things they hauehave, of which notwithſtanding they hauehave no vſe, and Lactant de vero Cu…tu. l. 6. c. 13.cannot ſo much as giuegive thankes vntounto them for all the oblations which they hauehave receiued: how much more iuſt and equall is it to reſpect and cheriſh the liuing images of Almighty God, that thou mayeſt bee thought worthy to finde him who euer liueth, eſpecially, ſeeing they can vſe what they hauehave received, and giuegive vntounto thee thankes, and God alſo in whoſe ſight thou doeſt theſe good deedes will approoue them, and pay vntounto thee the wages of thy pietie? we are redeemed in our ſoules and bodies with the ſame precious blood of Ieſus Chriſt, and therefore why ſhould wee make queſtion of giuing a poore alms for the preſeruation of their bodies, ſeeing our Sauiour hath giuen ſuch an ineſtimable price for their redemption? wee are partakers of the ſame calling, whereby wee are called out of the world, and gathered into the Church and Communion 1. Cor. 1. 9. 1. Pet. 2. 9. & 3. 9 & 5. 10.of Saints, yea, of Ieſus Chriſt our Lord; out of darkneſſe into his maruellous light, that wee may inherite the bleſſing of eternall glory, and out of a deſperate condition, to bee partakers of the ſame precious promiſes. And by vertue of this Epheſ 4. 5.calling, we ſerue one & the ſame God, be of one Church and Family, and hauehave one Religion, one Faith, one Baptiſme; and why then ſhould wee thinke it much to communicate vntounto the poore, earthly trifles, for whom God hath prouided heauenly happineſſe? why ſhould wee not doe for thoſe who are of the ſame family with vsus, and grudge to giuegive vntounto Gods ſeruants ſuch things as we would be aſhamed to denie vntounto the meaneſt of our owne? why ſhould they not hauehave fellowſhip with vsus in our houſes at our owne table, who hauehave communion with vsus in Gods houſe, and are inuited gueſts to his table, as well as our ſelues? we are brethren of the ſame father, and co-heires of the ſame heauenly kingdome; and therefore let vsus take care of thoſe who are ſo neere of kinne vntounto vsus, and not caſt them off, as though we had nothing to doe with them; for it is the voyce of Cain to ſay, Am I my brothers keeper? and ſeeing God hath thought them worthy to raigne with vsus in heauen, let not vsus thinke them vnworthy to liue with vsus on the earth; if he vouchſafe to giuegive them with vsus a glorious and euerlaſting kingdome, let not vsus looke vponupon their preſent vile and contemptible condition, vnleſſe it be to pitty and releeue them, ſeeing they ſhall bee aduanced with vsus, if not before vsus; nor refuſe to make them partakers with vsus of theſe earthly and contemptible trifles, which are ſmall in woorth, and momentanie in continuance. For this the Apoſtle Iames condemneth for ſuch an hainous ſinne as ſhall procure iudgement without mercy. Iam. 2. 5. Hearken my beloued brethren, hath not God choſen Iam. 2. 5.the poore of this world, rich in faith and heires of the Kingdom, which he hath promiſed to thē that louelove him? but yee hauehave deſpiſed the poore. And what followeth? He ſhall hauehave iudgement without mercy, that hath ſhewed no mercy. And this Auſtin noteth, as moſt vnſeemly Auguſt. De Tempore. Serm. 2. c. 10.and vnequall, that among men profeſſing Chriſtianity, and vnderunder the gouernment of the ſame Lord, ſome ſhould be pampered and drunken with exceſſe, and others ſhould be tormented and periſh with hunger. Wee are all the ſeruants of one, and redeemed with one price, all hauing alike ingreſſe and egreſſe into, and out of the world; and if we doe well, wee ſhall all come to the ſame bleſſedneſſe. And why then doth not the poore now eat with thee, who ſhall hereafter raigne with thee? why doeſt thou not permit him to put on thine old and caſt clothing, who is to receiue with thee the robe of immortality? why is he not thought worthy to eat thy bread, whom God hath thought worthy to receiue the Sacrament of Baptiſme? and why deemeſt thou him vnworthy to eate the reliques of thy meate, whom God hath enuited to feaſt with the bleſſed Saints and Angels? Finally, wee are the ſame ſpouſe, of the ſame heauenly Bride-goome, and 1. Cor. 12 12. 13. 14.members of the ſame myſticall body, the head whereof is Ieſus Chriſt; and therfore if the limbs of Sathan will not (being combined one to another in an helliſh friendſhip) denie to doe theſe ſmall triſtles one for another; much leſſe let vsus who are knit together in this ſpirituall and holy vnion; ſeeing if wee doe good to our fellow-members, the benefit muſt needes redound vntounto our ſelues, who are of the ſame body, euen as the hand giuing nouriſhment to the mouth, and the mouth preparing it for the ſtomacke, doe in nouriſhing it prouide nouriſhment for themſelues?
Sect. 9. That our communion with our head Chriſt ſhould mooue vsus to releeue the poore.
The ſecond bond which bindeth vsus to this duty, is the communion which the poore, together with vsus, hauehave with our head Chriſt; which is ſo neere and indiſſoluable, that our Sauiour eſteemeth that as done vntounto himſelfe, which is done vntounto them; euen as the head acknowledgeth the benefit done vntounto it which the meaneſt member of the body immediately receiueth. Yea in truth that is much more acceptable which we doe for his poore members, than if we ſhould do it to his owne perſon, as being a ſigne of greater louelove; for it is but an ordinarie kindnes to conferre benefits vponupon our deareſt freinds, but to extend our bountie to the pooreſt and meaneſt that belong vntounto them is a ſigne of much greater louelove. For if for their ſakes only we do good vntounto theſe, how much more would we be ready to doe it vntounto them-ſelues if they had occaſion to craue our helpe? And as in this regard he much eſteemeth this chriſtian bountie, ſo alſo he will richly reward it at the day of iudgement; for then theſe mercifull men who hauehave releiued the poore for Chriſts ſake, ſhall with rauiſhing ioy heare that ſentence, Come yee bleſſed of my Father; becauſe the workes Math: 25 40.of mercy which they hauehave done to the poore, Chriſt will acknowledge as done vntounto him-ſelfe. Now what can bee a more forcible reaſon to make our hearts relent though they be neuer ſo ſtonie, and our bowells to earne with pitty and compaſſion towards the poore, though they were of braſſe and yron, than to conſider that our deare Lord and Sauiour in them doth craue releife? For who is ſo more than brutiſhly ingratefull, that can turne him away emptie-handed, who being infinitely rich in all glory and happineſſe, was content for our ſakes to become poore, that by his pouertie he might communicate 2 Cor. 8. 9.vntounto vsus his heauenly riches? Who would not giuegive Chriſt lodging, yea euen (if neede ſhould require) the vſe of his owne bed, if he remember that he was content ſo farre to abaſe himſelfe for our ſakes, as to make a ſtable his chamber, and a manger his lodging? Who could deny to clothe him being naked, who hath clothed our nakednes and couered our filthineſſe with the precious robe of his righteouſnes, in which we ſtand accepted before God and receiue the bleſſing of eternall happineſſe? Who would not ſpare food out of his owne belly to releiue poore Chriſt, who hath giuen vntounto vsus his bleſſed body to be our meate, and his precious blood to bee our drinke, whereby our ſoules and bodies are nouriſhed vntounto euerlaſting life? Who would not leaue all pleaſure and profit to goe and viſit him in his ſicknes and impriſonment, that came to viſit and redeeme vsus with the ineſtimable price of himſelf, when we were inthralled in the miſerable bondage of ſinne, ſathan, hell and condemnation? and to ſet vsus free in that glorious libertie of the ſonnes of God, was content to be himſelfe apprehended like a malefactor, impriſoned, arraigned, accuſed, blaſphemed, and rayled at, buffeted, ſpit vponupon, whipped, crowned with thornes, condemned to death, and crucified betweene two theeues? Neither let vsus excuſe our hardnes of heart in denying releefe to the poore, by ſaying, that though wee reject them, yet we would if Chriſt were in their place ſhew all louelove vntounto him, ſeeing this is but to couer our rockie obduratenes, with the filthy vaile of impious infidelitie. For Chriſt in his word hath plainly told vsus, that what we doe to his brethren and poore members, he Math. 25. 40. 45.doth eſteeme as done vntounto himſelfe; and therefore if thou ſtill refuſe to releeue the poore, either confeſſe thy infidelitie which will not let thee beleeue him; or thy hardnes of heart which will not ſuffer thee to releeue and comfort him.
Sect. 10. What we giuegive to the poore is giuen to God himſelfe.
Laſtly, it is a iuſt and righteous action to giuegive vntounto the poore, ſeeing in giuing vntounto them, we Pro. 19. 17.giuegive vntounto God himſelfe; for as the Wiſe-man ſpeaketh, He that hath pitty on the poore, lendeth vntounto the Lord, Pro. 19. 17. Now what can be more equall and iuſt than to giuegive a little vntounto him, who hath giuen all vntounto vsus? eſpecially ſeeing he hath granted vntounto vsus the vſe only of that we poſſeſſe, reſeruing ſtill the chiefe proprietie vntounto himſelfe? and to ſpare ſomething vntounto the poore out of our abundance at his requeſt, who hath not ſpared to giuegive vntounto vsus his onelyonly begotten and dearely beloued Sonne, that by a ſhamefull death he might free vsus from euerlaſting death & condemnation, and purchaſe for vsus eternall happineſſe? yea in truth, what madnes is it to deny, being requeſted, to giuegive at his appointment, ſome ſmall portion of our goods, who by his owne right and authoritie may take all? and what ſenſeles folly were it to turne away our face from him when he asketh in the behalfe of the poore ſome earthly and momentany trifles, from whom we expect as his free gift heauenly happineſſe and euerlaſting glory? D… … …o quod dedi tibi. … quaro, & mihi non donas? da & reddo. Hab…iſti me largitorē, facito debitorem. Aug. de verbis Domini.Chriſt (ſaith Auguſtine) thus ſpeaketh vntounto thee. GiueGive me ſomething of that which I hauehave giuen vntounto thee. I aske but mine owne, and wilt thou not giuegive it? GiueGive and I will reſtore; thou haſt found me a free giuer, and now make me to become thy debter.