The Plea of the Poor, Treatise · Chapter 5
CHAP. 5. What almeſdeedes are, and of the true cauſes from which they ariſe.
Sect. 1. That men are growne cold in theſe works of merciemercy.
VVE hauehave intreated according to our order propounded, of the action and obiect of almeſdeedes ſeuerally; & now it followeth that we ioyne them together, he hath giuen to the poore. In which words he ſheweth, that it is a vertue or propertie of a godly and righteous man to be liberall in almeſdeedes, and in thoſe ſpeciall workes of merciemercy and beneficence whereby the poore and needy are comforted and relieued. The which dutie in this frozen age of the world is much neglected, by reaſon that ſelfe louelove and couetouſneſſe doe ſo abound, and men are growne ſo cold and careleſſe in the performance of theſe charitable actions, that their hearts ſeeme frozen, vntounto ſuch an icie, if not flinty hardneſſe, that the deepe ſighes and ſcalding teares of the diſtreſſed poore cannot thawe or ſupple them; and their hands ſtiffe and benummed, being forſaken of the kindely heate of charitie and deuotion, that they cannot ſtretch them out to performe theſe Chriſtian duties: yea this vtter neglect or ſlacke performance of the workes of mercy, is to be obſerued (and euen with teares of blood to bee lamented) not onelyonly among carnall worldlings, who in reſpect of other things hauehave no ſhew or ſemblance of any goodnes in them, but euen among profeſſours of religion (by reaſon that couetouſneſſe, pride and ſelfe-louelove doe ſo raigne and rule in the hearts of the moſt) that rhis Chriſtian dutie which is ſo often commended vntounto vsus in the Scriptures, and magnified ſo much in the writings of antiquity, is growne almoſt ſo out of vſe, that now if euer it needeth vrging.
Sect. 2. What almeſdeeds are.
In which regard I will the more largely inſiſt vponupon it. And firſt I will ſpeake of the dutie it ſelfe, and then of the reaſons which may inforce it. The dutie it ſelfe is almeſdeedes, or giuing to the poore; which is a good worke, or worke of merciemercy, whereby a Chriſtian out of faith, obedience, charitie and compaſsion, communicateth and giueth ſomething neceſſary for the ſuſtentation of life vntounto the poore for their reliefe, and the ſupplying of their wants, to Gods glory and their mutuall good. By which deſcription it appeareth, that howſoeuer any man may giuegive gifts, yet onelyonly the Chriſtian and godly man can rightly performe this dutie of almeſdeedes. For it is a good worke, and there is none doe good, but thoſe that are good, neither is it poſsible, that Math. …. 18 and 12. 33.there ſhould be good fruite, vnleſſe it ſpring from a good tree. It is a ſacrifice vntounto God, which none can offer but thoſe that ſerue him, yea a Chriſtian ſacrifice, which not any can offer in an acceptable manner, vnleſſe they themſelues in Chriſt be firſt accepted.
Sect. 3. The true cauſes of almeſdeedes from which they ariſe. 1. Faith.
But this will more plainely appeare by that which followeth in the deſcription, which ſheweth the true fountaine out of which almeſdeedes flow, as faith, obedience, charitie, mercy; all which being proper to the godly Chriſtian, it followeth that theſe workes of mercy be alſo peculiar vntounto him. Firſt then our almes are to ariſe from a liuely faith, which formalizeth all the Chriſtians actions, and putteth the maine difference betweene their workes and the ſame works done by worldlings. For firſt we are aſſured that God is good vntounto vsus, before we can ſhew any goodneſſe towards our brethren; that he hath giuen vsus all we hauehave, before we will part with any thing for his ſake; that hee will giuegive vsus all things which will make vsus happy and glorious, before we will part with thoſe things wherein men place their worldly happineſſe. So that thoſe gifts which are giuen to the poore by infidels, carnall worldlings, and men profeſſing chriſtianitie, but yet continuing groſely ignorant of the maine principles of religion, and in the ſtate of infidelitie, are not ſuch Chriſtian almes as are acceptable vntounto God, or as will aſſure vsus that we are godly and bleſſed: for to doe a worke in faith and approued in the ſight of God, is not onelyonly to be truely perſwaded and aſſured, that the thing we doe is warranted by Gods word and allowed by him; but that we alſo in Chriſt are accepted of him, which faith being wanting it is impoſſible that our beſt actions ſhould pleaſe God, becauſe they are but ſinne, as the Apoſtle telleth Heb. 11 6. Rom. 14. 23.vsus. Heb. 11. 6. Rom. 14. 23.
Sect. 4. The ſecond cauſe is obedience vntounto God.
Secondly, the godly mans almes is giuen in obedience to God, becauſe hee hath commanded it. In which regard he putteth no difference betweene friend or enemie, nor reſpecteth his owne praiſe or profit, to be thereby ſwaied in doing theſe workes of merciemercy; but alwaies hath God before his eyes, and chiefely intendeth in his almes to doe him ſeruice. And therefore ſuch almes as are giuen, without any reſpect to Gods commandement, out of meere humanity, and naturall pittie, or for worldly ends, as profit and vaineglory, are no badges of chriſtianity, nor any infallible properties of a bleſſed man.Math. 6. 2.
Sect. 5. The third cauſe is charitie. Fitſt, the louelove of God▪
Thirdly, the chriſtians almes ariſe from true charitie and vnfained louelove; and are therefore called 2. Cor. 8. 4.by the Apoſtle χάρις, that is a gift giuen out of meere good will. The which is ſo neceſſary to the doing of almes, that they are of no worth, if they be done without it. For ſo the Apoſtle ſaith, 1. Cor. 13. 3. Though I feede the poore with all my goods, and hauehave no charitie, it profiteth me nothing. 1. Cor. 13 3.Now this charitie from whence almeſdeedes ſpring is twofold. The firſt is the louelove of God, for whē we are perſwaded, that God dearely loueth vsus, and as a pledge hereof hath giuen vntounto vsus his deare Sonne to the death for our redemption, and with him all good things, reſpecting this life or the life to come; then from the fire of this diuine louelove towards vsus, flameth or rather ſparkleth our louelove towards him againe, the which we manifeſt by louing our neighbours for his ſake, and approue both our louelove and thankefulneſſe to be hartie and ſincere, by giuing vntounto them ſomewhat out of that ſtore wherewith God hath inriched vsus, in obedience to his commandement; and that we may glorifie his name by hauing the light of our godly conuerſation ſhining before men. Which duties of louelove and Chriſtian charitie who ſo neglect, they ſhew that they are deſtitute of the true louelove of God, as the Apoſtle affirmeth, 1. Ioh. 3. 17. Who ſo hath this worlds good, and 1. Ioh. 3. 17.ſeeth his brother hauehave neede, and ſhutteth vp his bowels of compaſsion from him, how dwelleth the louelove of God in him? Euen as on the otherſide, they are barren of almeſdeedes though they giuegive neuer ſo much to the poore, whoſe liberalitie ſpringeth not from the fountaine of Gods louelove.
Sect. 6. How our almes ariſe from the louelove of God in reſpect of the order.
Now the order to be obſerued in this Chriſtian beneficence is, vponupon conſideration of this infinite louelove of God towards vsus in giuing vsus his deare ſonne, to hauehave our hearts ſo inflamed with louelove & inlarged with thankfulnes, that we be readie to giuegive our ſelues vntounto God, & to dedicate & conſecrate our ſoules, bodies, goods, all that we hauehave to his ſeruice for the aduancement of his glorie; and conſequently to giuegive liberally to the reliefe of the poore, becauſe wee know that it is acceptable vntounto him. And this the Apoſtle obſerued in the Macedonians, who being to extend their Chriſtian bountie to the relieuing of the poore Saints, firſt gaue themſelues vntounto the Lord, and then their almes to the afflicted Saints. 2. Cor. 8. 5.2. Cor. 8. 5.
Sect. 7. 2. From our louelove to our brethren.
And as our almes muſt principally ariſe from our louelove towards God; ſo alſo in the next place 2. Cor. 7. 5.from our louelove towards our neighbours, in which regard they are rightly called a beneuolence, becauſe they proceede from meere louelove and free good will. The which our louelove muſt not onelyonly ſpring from hence, that they are of the ſame fleſh, but alſo becauſe they are brethren of the ſame father, and members of the ſame body, whereof Chriſt Ieſus is the head. Not ſo much becauſe they are of the ſame countrey, as becauſe they are of the ſame Church and communion of Saints, and of the ſame religion, faith and baptiſme.
Sect. 8. The fourth cauſe is mercy & compaſsion.
Laſtly, the bleſſed mans bounty in the outward action of the hand, muſt ſpring from the inward merciemercy and compaſſion of his heart; ſo that it is not enough to relieue the neceſſities of the poore, but like a member of the ſame body, he muſt doe it with a ſenſe & feeling of their miſerie and penurie, as though he ſuffered together with them. And this dutie is implyed by thoſe phraſes, which the Scriptures vſe in exhorting to theſe workes of merciemercy. As Eſa. 58. 10. If thou draw out thy ſoule to the hungrie and ſatisfie the afflict… …ſa 58 …ſoule. So that it is not inough to draw out our purſe and relieue them, vnleſſe we draw out our ſoules alſo by pittying them. And 1. Ioh. 3. 17. Who 1. Ioh. 3. 17.ſo hath theſe worlds goods, and ſeeth his brother hauehave neede, and ſhutteth vp his bowels of compaſsion from him, &c. So that it is not ſufficient to hauehave an open liberall hand, vnleſſe alſo we hauehave an open and compaſſionate heart. And in other places this is expreſly required, as Hoſ. 6. 6. I will hauehave mercy Hoſ. 6 6.and not ſacrifice. And therefore if the ſacrifice of our almeſdeedes bee not mingled with the oyle and incenſe of mercy and compaſſion, it will not be acceptable vntounto God. Thus the Apoſtle alſo requireth vsus to remember them that are in bonds as bound with them, and them that ſuffer aduerſitie, as being our ſelues alſo of the ſame body. Heb. 13. 3. An Heb. 13. 3.example whereof we hauehave in Iob, who was not onelyonly bountifull in relieuing the poore, but was alſo in his ſoule grieued for them, and wept for him that was troubled. Iob 30. 15.Iob 30. 15.
Sect 9. The Hebrew name implieth that mercy and almeſdeedes muſt goe together. Cheſedh.
And this is ſignified by the names which in the Scriptures are giuen to almeſdeedes. For whereas the Hebrewes hauehave two names to expreſſe them by; the one is חסד which ſignifieth alſo mercy, or thoſe tender affections in parents, which the Graecians call …οργαὶ. Implying thus much; that the inward infection of the heart is to be ioyned with the outward act of the hand. So likewiſe the Greeke word ἐλεημοσυνή deriued from ἔλεος ſignifying merciemercy, is indifferently tranſlated mercy or almeſdeedes, to note vntounto vsus, that as they are ioyned in the word, ſo they muſt not be diſioyned in the worke.
Sect 10. That they only are bleſſed who ioyne with their almeſdeedes mercy and compaſsion.
Which if we doe, we ſhall aſſuredly be thoſe bleſſed men which the Pſalmiſt deſcribeth and not otherwiſe; for the bleſſed man of whom he ſpeaketh, not onelyonly diſperſeth and giueth to the poore, but is alſo gracious and full of compaſsion. verſe 5. So not ſimply he that giueth, but he that giueth out of mercy and compaſſion, lendeth vntounto the Lord. Pro. 19. 17. And he alone is bleſſed according Pro 19. 17. and 14. 21.to that. Pro. 14. 21. He that hath mercy on the poore happy is he. And therfore if we would attaine vntounto bleſſedneſſe, wee muſt hauehave in giuing our almes, not onelyonly a liberall hand, but a mercifull and pittifull heart, imitating our Sauiour, God bleſſed for euer, who as he exceeded all in bounty, (for though he were rich, yet for our ſakes hee became poore, that we by his pouertie might be made rich, as it is. 2. Cor. 8. 9.) So alſo in pitty & compaſſion. For we hauehave not an high Prieſt who cannot be touched with the feeling of our infirmities, but was contented in our fleſh to ſuffer many miſeries, that by his own experience, he might the rather extend vntounto vsus his merciemercy and pitty, when as hee ſeeth vsus plunged into the like afflictions, as we may ſee Heb. Heb. 2. 17. 13. and 4 15. 16.2. 17. 18. and 4. 15. 16. The experience whereof we hauehave in many places of the new teſtament, for when hee gaue ſight to the blinde, healed the ſicke and fed the hungrie, it is ſaid that he was affected with compaſſion, and euen earned in his bowels in the ſight and ſenſe of their miſeries and afflictions, as appeareth. Math. 14. 14. 15. 32. 20. Math. 14. 14. & 15. 32. 20 34.34. and in many other the like places.
Sect 11. That almeſdeedes are only rightly done by thoſe who are mercifull.
And ſurely then alone theſe workes of mercy are rightly and throughly performed, when as the outward worke proceedeth from the inward habite. Then doe we communicate to the neceſſities of the poore, liberally, freely, louingly, and cheerefully, when by our pitty and compaſſion we make their caſe our owne, and ſo not only ſuffer with them in their wants, but alſo bee cheared and refreſhed in their fulneſſe. Then doe we touch theſe ſores of pouertie with the ſofteſt hand, when as our ſelues hauehave a feeling of them. Then (like good Phyſitians) we take moſt care in curing their diſeaſes of want and penurie, when we our ſelues are affected, and through compaſſion afflicted with their griefes and paines. And then our heate of brotherly louelove will be much the warmer and kindelier, when it is redoubled with ſome reflexion from our ſelues, and hath the flame of ſelfe louelove to reenforce and ſtrengthen it.
Sect. 12. Pittie vvithout almeſdeedes vnprofitable.
But as we are to take heede of bare almes without mercy, ſo much more of naked merciemercy without almes; which is that falſe viſard and counterfeit of merciemercy wherewith hypocrites diſguiſe themſelues, of whom the Apoſtle Iames ſpeaketh. Iam. 2. 15.Chap. 2. 15. If a brother or ſiſter (ſaith hee) be naked and deſtitute of daily foode, and one of you ſay vntounto him, depart in peace, be ye warmed and filled, notwithſtanding you giuegive them not thoſe things which are needefull for the body, what doth it profit? For if we hauehave in our hearts the inward habit of mercy and compaſsion, it will ſurely exerciſe it ſelfe not onelyonly by the tongue in faire words, but alſo by the hands in charitable workes, the which alſo the Apoſtle requireth. 1. Ioh. 3. 18. Let vsus not louelove in word, neither in tongue onelyonly, but in deede and in truth. And this is implyed by the other name 1. Ioh. 3. 18.צדקה which the Hebrewes vſe to ſignifie almeſdeedes Thedhakah.and workes of merciemercy; whereby is alſo ſignified iuſtice, which is ſuch a grace or vertue, as reſteth not onelyonly in the affection of the heart, but proceedeth to the act and worke. So that by both theſe names together the nature of almeſdeedes is fully expreſſed; the one ſignifying the inward habite of merciemercy and compaſsion ſeated in the heart, the other the outward exerciſe of it by the hand: whereby we are taught, that in theſe workes of mercy, we muſt ioyne the affection with the action, and the action with the affection, the one being the fountaine, the other the ſtreame; the one the roote, the other the fruit, that floweth and ſpringeth from it.