The Poors Advocate, Part 1 – To the reader 1
THE POORES ADVOCATE. The firſt Part.
CHAP. I.
HArd times, and harder hearts call for Theams of, mercy: and require both the tongues and pens of Chryſoſtome: who for his frequency therein, was call'd, The Poors Advocate, The Prelate of mercy, &c. Now that this ſubject is ſeaſonable, none I preſume will queſtion: And that the mattter and manner may ſute with the ſubject or argument, and to the end that none might challenge me, for handling a good cauſe ill: (which was holy Jobs caſe) I have in this Treatiſe for the Poors good, taken more liberty then in any of my former. For beſides ſlipping of Flowers, from ancient Fathers, Councils, Philoſophers, Poets, Oratours, &c. to ſet in this my mean Garden; (as the children of Iſrael, by Gods appointment, borrowed of the Egyptians jewels of ſilver, and jewels of gold, toward the making of the Tabernacle: Or as Solomon fetcht Algummum Trees from Ophir, when he built a Houſe unto the Name of the Lord) I have alſo watered my Garden from that Fountain, pruned Sciens from that Orchard, and taken a good part of my ſeed, from that plentiful Granary of Mr. JOHN DOWNAME'S Plea of the Poor.
Nor let any think, but as Solomon in building the Temple; made moſt excellent uſe of Hiram: ſo may I the like of this Reverend Authour. All have their ſeveral gifts from God, and therefore they may juſtly be improved to the honour of the giver. Truth, ſayes St. Ambroſe, (By whomſoever uttered) is of the Holy Ghoſt: and ſo ought to ſerve the Church of God. Every mans wiſdome and learning is Gods; and his children have right to ſuch their fathers bleſſings, whereſoever they find them.
And ſo much by way of Preface.
WHen Vertue came down from Heaven, (as the Poets feign) Rich men ſpurn'd at her, wicked men abhorr'd her, Courtiers ſcoft at her, Citizens hated her; and being thruſt out of doors in every place, ſhe came at length to her ſiſters poverty and affliction, and of them found entertainment; where ſhe hath abode ever ſince. But Chariy her Niece, finding that every one (in this laſt Age) even from the leaſt unto the greateſt is given unto covetuouſneſs, Jer. 1.13. That all gape after gain. And that how to get, is each mans dream from Sun to Sun: ſhe hath taken her wings, and is quite flown out of the World, without hope of ever return…ng, as our Saviours words ſeem to imply, Matth. 24.12. Becauſe iniquity ſhall increaſe, love ſhall wax cold.
It is ſaid, Luke 18.8. When the Son of man commeth, ſhall he finde faith on the earth? So when the Son of man commeth, ſhall he finde Charity on the earth? I fear no. For as now we have a great deal of faith (ſuch as it is) and but little or no Charity; (ſuch as it ſhould be) ſo then will he finde neither Faith not Charity.
When Abrahams ſervant ſaw the charity, courteſie, and great care which Rebecka ſhewed to him and his; being a ſtranger: it is ſaid, He wondred at her, and held his peace! Gen. 24.18, to 22. It were a wonder indeed! to ſee the like in our dayes. Be not forgetful (ſaith the Apoſtle) to lodge ſtrangers: for thereby ſome have received Angels into their houſes unawares, Heb. 13.2. So did Abraham and Lot, and many others: but for all this poſſibility of happineſs; few will put it to the venture: And were they indeed Angels, without Angels in their purſes to pay for it; they ſhould finde but cold entertainment.
Again, our bleſſed Saviour tells us, He that receiveth you, receiveth me; and he that receiveth me, receiveth him that ſent me. And that, Whoſoever ſhall give unto one of theſe little ones to drink; a cup of cold water, only in the name of a Diſciple: Verely, I ſay unto you, he ſhall not loſe his reward, Matth. 10.40, 41, 42. But for all that, ſhould Chriſt come to Rich men in theſe dayes, in his own perſon; as he did to the woman of Samaria; and demand a ſmall matter of them; he ſhould receive but a flowt, and a churliſh denial as then he did, John 4.7, to 13. They will rather hazard the loſs of ſuch a friend as Christ himſelf: then the leaſt loſs by a friend of his ſending. In Deut. 16.17. Every man is commanded to give, according as God hath bleſt him. And ſo in 1 Cor. 16.2. And a man would think, that upon whom God beſtoweth moſt of his outward bleſſings: of them he ſhould receive the greateſt inward thanks. But it would amaze a man to ſee! How many Rich men, whom God hath bleſt with mighty eſtates, together with all that heart can wiſh; perhaps raiſed them from beggers, to be the beſt in their Pariſhes: and yet like beaſts or blocks; they are ſo far from returning the leaſt thanks to the giver; that (notwithſtanding our ſo much means of light and grace) they have not the leaſt knowledge, or fear, or love of God in them: but even hate him and his people, and oppoſe all proceedings that may promote the glory of God, and the Churches good. In ſo much that their unthankfulneſs, hath ſtriven with Gods goodneſs for the victory: as Abſolon ſtrove with David, whether the Father ſhould be more kinde to the ſon, or the ſon more unkinde to the Father. They have been fatted with Gods bleſſings, and now they ſpurn at his precepts. Reſembling the Leopard, who wrongs him moſt, that gives him moſt fodder.
But, ô the ſordidneſs of theſe ſwine. In reaſon we may well afford our ſuperfluities, where we owe our ſelves and all that we have or hold. And that by how much we receive more bleſſings then others: we ſhould … more thankful then others, but it-ſeldome proves ſo with theſe Nabal▪ theſe natural bruit beaſts. Beat with me, for it is not poſſible to expreſſe, either their baſeneſſe or blockiſhneſſe. It is to be obſerved, that generally men are moſt thankful in a mean or middle condition. As when David had but two Tribes, he was moſt thankful; yea, he was never ſo tender, as when he was hunted like a Partridge, 1 Sam. 26.20. Jonah was at beſt, in the Whales belly. And daily experience teacheth, That as we grow rich in temporals; we grow poor in ſpirituals. Yea, not ſeldome have good men (in our apprehenſion) been lifted up ſo high with their wealth and greatneſſe: as to loſe the ſight, both of the ground, whence they roſe, and of the hand that advanced them. For as fat men are more ſubject to diſeaſes of the body; ſo are Rich men to thoſe of the minde. Tis the miſery of the poor, to be neglected of men: Prov. 19.7. 'tis the miſery of the rich to neglect their God. The full gorged Faulcon will not know her Maſter, or turn unto him. Many receive Millions from God, yet are not ſo thankful; as they who have received nothing but from hand to mouth. The poor, ſaith Chriſt, receive the Gospel; though the rich are more bound.
And the truth is, pride and forgetfulneſs, is commonly all the return we make to God for his bleſſings, as a world of inſtances prove, of which theſe are pregnant, and well worth thy turning to Jer. 22.21. Job 22.17, 18. Pſal, 10.4, 5, 6. Deut. 32.15, 18.
Whence it is, That the Lord ſo oft fore-warneth men to beware leſt they forget him, and their hearts be lifted up ſo ſoon as he hath bleſt, and advanced them: for which ſee that notable place, Deut. 6.10, 11, 12, & 8.11, to 15. for I am ſo tied to brevity, that I cannot ſtand to repeat every Scripture.
CHAP. 2.
ANd indeed this is the main reaſon, why the beſt are not always the wealthieſt, but the contray. For when the Al-wiſe God does fore-ſee, that men will ſerve him as the prodigal ſon ſerved his father: who only prayed until he had got his patrimony, and then forſook him and ſpent the ſame in riot, to the givers diſhonour: even as the cloud that is lifted up, & advanced by the Sun, obſcures the Sun: in this caſe he either denies them riches in mercy, as he denied S. Paul in his ſuit, 2 Cor. 12.8, 9. and our Saviour himſelf, Mat. 26.39. or grants them their riches in wroth, as he did a King to the Iſraelites, Hoſea 13.11. and Quails wherewith he fed their bodies, but withall ſending leanneſſe into their ſouls, Pſal. 106.15.
Firſt, that the beſt whom God loves moſt, are not alwayes the wealthieſt: appears by a multitude of examples, together with plentiful experience. It is recorded that the Mother of Chriſt at her Purification; was not rich enough to bring a Lambe for her Offering. Job from rich became poor to a Proverb. David even after he was anointed King; was put to many a hard ſhift even for victuals, which made him ſend to Nabal for relief. Chriſt himſelf had not twenty pence to pay tribute, untill he had borrowed it of the fiſh. No he had not ſo much as a houſe to dwell in, or a pillow of his own to ſleep on, as himſelf profeſſeth, Luke 9.57, 58. Ioſeph was forced to ſerve and aft… to become under-keeper of a priſon. Ruth was compell'd to glean, to keep her ſelf and her mother Naomy, from ſtarving; Lazarus was driven to beg of the Rich Glutton. And many the like mentioned in the eleventh to the Hebrews, and more in Eccleſiaſtical Hiſtory of the Primative Chriſtians, under the perſecuting Emperours. They were poor in this world, that they might he rich in faith: and heirs of the Kingdom, which God hath promiſed to them that love him, James 2.5.
Secondly, & ſo on the contrary: God not ſeldom gives moſt wealth to thoſe that are worſt: and to whom he loves leaſt. Yea, he hath alwayes for the moſt part; planted moſt wealth and riches, where he hath reaped leaſt fruit of graceful actions. The Tabernacles of robbers do prosper, and thoſe are in ſafety that provoke God, whom God hath enriched with his hand, Job 12.6. The wicked live and wax old, and grow in wealth; their ſeed is eſtabliſhed in their ſight, their houſes are peaceable without fear; and the rod of God is not upon them, their bullock genderth and faileth not, their Cow calveth, and caſteth not her Calf; There are no bonds in their death, but their ſtrength is firm, they are not in trouble as other men, neither are they plagued like other men, their eyes ſtand out with fatneſſe: they have more then heart can wiſh. They take the Tabret and Harp, and rejoyce at the ſound of the Organ: they ſpend their dayes in wealth, and in a moment they go down into bell, with a great deal more to like purpoſe, as you may read. Iob 21.13. Pſal. 73.3. to 21.
To which I might adde a world of examples: The Cananites had the only fruitful land in the world; it flowed with milk and honey: yet the Lord loved them never the better, but when he ſaw good, he caſt them out. So now the Turk, and the King of Perſia, profeſt enemies to Chriſt; have the primeſt Principalities in all the world. Even bloody Haman, the worſt enemy that ever God and his Church had; abounded with wealth, and honour for a long time; yea, his command reached almoſt to Heaven: yet all ended in ſhame, beggery and confuſion.
Briefly, Laban, and Nabal, and Eſau, with moſt of the Kings of Iſrael and Judah; of whom few were good, (as it hath fared with the moſt and greateſt Potentates of the world ever ſince) likewiſe the Rich Fool in the Gospel, and the Rich Glutton, and the Rich man that turned his back upon Chriſt, when he was willed to ſell all, and give to the poor, Mark 10.21, 22. all theſe had wealth, riches, and honour in abundance: yet God loved them never the better, bad they were, and proſperity did more mar then mend them. He was not the beſt Diſciple that carried the bag: Chriſt committed his purſe to Iudas, wheras he gave his holy Spirit to his faithful Apoſtles; had not he been a wiſe Diſciple that ſhould have envied this great favour done to Iudas? and have ſtomached his own mean condition. So fooliſh are they, who (meaſuring Gods affection by temporal benefits) are ready to applaud proſpering wickedneſs, and to grudge outward bleſſings to them, that are uncapable of any better. Nevertheleſs, as that Fool Haman deceived himſelf in conſtruing the Queens invitation of him to the Banquet; as a matter of eſpecial grace, when indeed ſhe did it only to accuſe him, Eſter 5.12. & 7.2, &c. ſo men flatter themſelves, and think it a matter of ſpecial grace and favour; when God gives them abundance of theſe outward things: and hereupon they grow proud; when he not ſeldom gives them theſe things, as Jael gave Siſera milk and lodging, Judg. 5.25, 26. Or as Ebud gave that preſent to Eglon, Judges 3.17, 21. For unleſs his bleſſing, and ſpecial grace go along with it: there is not a more compendious way to alienate a mans heart from God, then to wallow in worldly wealth, as the Pſalmiſt in ſundry places obſerves. See Pſal. 73.3, to 21. Iob 21.13. The wickeds table [though ſwimming never ſo much with dainties] is their ſnare, and their prosperity their ruine.
Wherefore prize not thy ſelf by what thou haſt, but by what thou art: for he that makes a bridge of his own ſhadow, cannot but fall into the water. Yea, it behoves every wiſeman, to imitate the Deer: who is ever moſt fearful, at her beſt feeding. And indeed why ſhould any man think himſelf better, for what he hath? when the Devil offered our Saviour, all the earth to worſhip him, Matth. 4.8, 9.
CHAP. 3.
TRue the godly are ſometimes very rich, that is, when it is good for them, and when God ſees they will uſe riches to his glory, and the good of others: As we read that Abraham was very rich, Gen. 13.2. & 24.35. And Lot, Gen. 13.5, 6. And Iob, Iob 42.10, 11, 12. And Solomon, 1 Kings 4.20, to 26. & 10.26. 2 Chron. 1.15 And as theſe, ſo no queſtion but it ſhould be the portion rather of the godly, then of the wicked; were it good for them: for godlineſſe hath the promiſes of this life, as well as of the life to come. Yea, all temporal bleſſings that can be named, are promiſed to the godly, and their ſeed; and to them only, as both the Old and New Teſtament does plainly, and plentifully prove. The reward of humility, and the fear of God: i… riches, and glory, and life, Proverbs 22.4. The Lord will with-hold no good thing, from them that walk uprightly, Pſal. 84.11. Delight thy ſelf in the Lord, and he ſhall give thee thine hearts deſire, &c. Pſal. 37.3, to 7. Fear ye the Lord, yea, his Saints: for nothing wanteth to them that fear him. The Lions do lack, and ſuffer huager, but they that ſeek the Lord, ſhall want nothing that is good, Pſal. 34.9, 10. Whatſoever we ask, we receive of him: becauſe we keep his Commandements, and do thoſe things which are pleaſing in his ſight; 1 John 3.22. What rare and precious promiſes are theſe? to which I might adde very many of l…ke nature, of which, ſee Deut. 28. Deut. 7.11, to 16. Iſai. 65.13. Pſal. 21.2, 3, 4. & 144.15. & 112.1, 2, 3, & 37, 29. Ier. 17.25. 2 Chron. 26.5, & 27.6. 2 Sam. 8.14.
In fine, Let us firſt ſeek the Kingdom of God, and his righteouneſs, and all other things ſhall be miniſtred unto us, or come in as it were upon the bargain, as our Saviour hath aſſured us, Matth. 6.33. Talis eſt ille qui in Chriſto credit, die qua credidit qualis ille, qui univerſam legem implevit; ſaith Hierom, We have a livery and ſeiſin, of all the precious promiſes, both in the Law and Gospel, in the firſt moment of our faith. Yea, even an earneſt, and partly a poſſeſſion of Heaven it ſelf: Epheſ. 2.6. Neither are theſe promiſes made only to the obedient themſelves: but riches, & al earthly bleſſings are entailed upon their ſeed alſo, Pſal. 112. His ſeed ſhall be mighty upon earth, the generation of the righteous ſhall be bleſſed, V. 2, 3.
Nor is riches, and outward proſperity promiſed to the godly, and their ſeed as others uſually enjoy them, that is ſingle and barely, but they have a promiſe of them, with a ſupply and addition of all other good things, that may make them every way happy, as that their proſperity ſhall be durable and laſting, That with riches they ſhall have credit, honour, and promotion with long life added. That they ſhall be happy and proſper in all they have or do: as having God their protector, who with mercy is ſaid to compaſs them about on every ſide, Pſal. 32.10. That they ſhall be freed from all feares & dangers, & obtein victory over all their enemies; together with death, hell, and the devil. That they ſhall be freed from the Law, and likewiſe from ſin, and the penalty thereof. That they ſhall have peace external, internal, eternal. And joy, even the joy of the Holy Ghoſt: which is both glorious, and unſpeakble. That they ſhall not only perſevere, but alſo grow in grace, and true wiſdom. That all things whatſoever, ſhall make for their good. That both their perſons and performances ſhall be good and acceptable; which before were wicked and abominable. That by the prayer of faith, they ſhall obtein of God, whatſoever they ſhall ask in Chriſts name, and according to his word. And in fine, all other good things, that can be named; whether temporal, ſpiritual, or eternal: are by the promiſe of God entailed, upon them that love him, and keep his Commandements, and upon their ſeed, as I could plentifully, and moſt eaſily prove, would time and place permit. So that what is ſpoken of Melte, a Tree in Mexico: namely, that it ſerves for weapons, needle, thrid, ſugar, honey, balme, ſueker, wine, cords, parchment, linnen, perfume, apparel, that it cures the ſtinging of Serpents, and the French Diſeaſe, with its very aſhes; and many the like, is more true of grace and holineſs: yea, as if it had a kinde of almightineſs in it, it can do all things, as might be further ſhewen of faith and prayer, in the Servants of God, recorded in Scripture. Yea, which is more then all, faith and prayer can even binde the hands of the Almighty: as in the caſe of Moſes praying and prevailing for the Iſraelices, Exod. 32.10, 14. Nor is all this, that God hath promiſed to thoſe that ſerve him, ſo great a matter comparatively; as that we need wonder at it, or once queſtion the ſame: For if he ſpared not his own Son, but delivered him to death for us; how ſhall he not with him freely, give us all things alſo? Rom. 8.31, 32. It is the Apoſtles argument. Great, yea, too great things are they for us to receive; but not too great, for the great and good God of Heaven and carth to give: all the fear is on our part, whether we be ſuch to whom the promiſe is made. For all Gods promiſes are conditional And though of theſe outward good things, he hath promiſed abundance: yet it is upon the condition of faith and obedience: as appears by all the fore-mentioned places; ſo that if we be not wanting in our duty, and obedience to God; God will not be wanting in any good thing to us: Not can we look that God ſhould make good his promiſes, if we make them void, by not obſerving the condition, as that we may do by our diſturſting him. If we will not dare to truſt God upon his promiſe ſo confidently as we would a friend, or ſome great man that is able and honeſt.
Beſides, the Lord hath promiſed, that there ſhall be no want to them that fear him; and that no good thing will be with-hold, from them that walk uprightly, Pſal. 34.9. & 84.11. where obſerve two things, there ſhall be no want to ſuch, and ſuch ſhall want no good thing: ſo that he muſt be ſuch an one, to whom the promiſe is made; and he muſt alſo be ſure, that it is good for him, which is promiſed. But oftentimes it is not good, for a man to abound with earthly bleſſings: as ſtrong drink is not good for weak brains. Yea, if any thing be wanting to a good man, he may be ſure it is not good for him: and then better that he doth want it, then that he did enjoy it, and what wiſe man will complain of the want of that, which if he had, would prove more hurtful then gainful to him? as a ſword to a mad man, a knife to a childe, drink to them that have a Fevour, or the Dropſie. No good thing will God with-hold, &c. and therefore not wants themſelves, which to many are alſo good, yea, very good things, as I could reckon up many: want ſanctified, is a notable means to bring to repentance, to work in us amendment of life, it ſtirs up to prayer, it weans from the love of the world, it keeps us always prepared for the ſpiritual combate, diſcovers whether we be true believers or hypocrites, prevents greater evils of ſin and puniſhment to come; It makes us humble, conformable to Chriſt our head, increaſeth our faith, our joy and thankfulneſs, our ſpiritual wiſdom, and likewiſe our patience, as I have largely ſhewen in another Treatiſe.
To conclude, All good things were created for the good, and therefore are they called goods; becauſe the good God created them for good men, to do good withall. Therefore, as Jacob got the bleſſing, ſo he gate the inheritance alſo: to ſhew that as the faithful have the inward bleſſing, ſo they have the outward bleſſing too; when they will do them good, and cauſe them to do good. Yea, in this caſe, even as the ſheaffs fell before Ruth: ſo riches ſhall fall in our way, as they did to Abraham and Lot, and Jacob, and Job, and Joſeph, upon whom riches were caſt they knew not how; but as if God had onelyonly ſaid, be rich; and they were rich ſtraight. But that this is the true and only way to wealth and happineſſe, needs no more proof then that which is recorded of Solomon, 1 Kings 3. 2 Chron. 1. where the Lord appearing to him in a dream, ſaid, Ask, what I ſhall give thee? And he asking only an underſtanding heart, to diſcern between good and evil; that he might the better diſcharge that great place, whereunto God had called him; wherein Gods glory, and the peoples good, was his principal aime and end: Heare what the Lords anſwer is. Becauſe this was in thine heart, and thou hast not asked riches, wealth or honour, nor the life of thine enemies, neither yet haſt asked long life, but haſt asked wiſdom and knowledge for thy ſelf, that thou mighteſt judge my people, over whom I have made thee King: Wiſdom and knowledge is granted unto thee; and I will give thee riches, & wealth and honour, ſuch as none of the Kings have had that have been before thee, neither ſhall there any after thee have the like, &c. 2 Chron. 1.7. to 13, 14, 15. Lo, the true way to wealth, honour, and happineſſe, is; to deſire grace, that we may glorifie God, and d… good: for cleering whereof, Ile give you a ſimilitude, A man ſpies a fair apple on a tree, hath a longing deſire to it; whereupon he falls a ſhaking the tree with all his might: at length it not only comes down, but many other come down to him together with it. Which point being diſpatcht, I ſhould in the next place ſhew; why the godly are not alwayes, nor often rich, notwithſtanding theſe promiſes: and why God with-holds theſe outward bleſſings from his own people, in great love: only affording them all things that they have need of. For our heavenly Father, who knowes us better then we know our ſelves; and what is good and fit for us, (even as the Nurſe knowes better then the Childe, and the Phifician better then the Patient) knowes too well, how apt we are; to abuſe theſe his mercies, and that we cannot abound with earthly bleſſings, but we grow proud and ſurfet of them; a… we ſee Solomon himſelf did: who was the Wiſeſt (next to Adam in his innocency) that ever lived. And likewiſe how happy it is for them to be kept ſhort.
And contrarily, how God gives them to the wicked in his wrath; whereof, Eccleſ. 6.1, 2. is one inſtance. And how miſerable they are, who ſwim in wealth, want ng grace and Gods bleſſing upon what they do poſſeſſe. But of theſe and many the like, I ſhall ſpeak afterward. In the next place my endevour ſhall be, to ſhew Rich men, what rare opportunities they have, to do themſelves and theirs good with their goods; if they had but an heart. And I wiſh in the words of Jotham to the men of Sechem, Judges 9.7. That all Rich men would now hearken unto me: as they would have God another day hearken unto them. For certainly, if they would but ſeriouſly conſider, what rational and ſtrong inducements, what rare and remarkable benefits, temporal, ſpiritual, and eternal propound themſelves, to thoſe that (according as they are commanded) will do good with their goods while they live: (for of all other grace…, the grace of Charity and Bounty, hath the moſt, and primeſt promiſes of reward, to us and ours, both here and hereafter:) I ſhould not doubt of prevailing, with the flintieſt heart under heaven, to delight as much in giving, as ever he did formerly in getting; were it but only for his own ends: for which ſee Part 4. for what concerns the reward of this excellent vertue; I intend to keep till toward the concluſion of all: as a dainty diſh, for the cloſure of a homely feaſt.
CHAP. IV.
NOw becauſe method to the matter, is as faſhion to apparel, and form to building. As alſo, for my better proceeding, and the Readers more cleer underſtanding of what follows: I will reduce what I have to deliver upon this Subject, to one of theſe heads. Viz.
1 The neceſſity of this duty,
2 The perſons of whom it is required,
3 They to whom it muſt be performed,
4 What, we are to give:
5 How, we are to give:
6 How much, we are to give:
7 When, we are to give:
8 Why, we are to give:
9 The means enabling to it,
10 The ends to be propounded in it,
11 The impediments that hinder it,
12 The Remedies,
13 The Uſes.
Theſe thirteen comprize the whole matter, and therefore ſhall limit my ſpeech, and your patient attention. So the journey being made known, we ſet forward in order.
The firſt particular, that requires to be taken up and viewed is, the neceſſity of this duty.
Now that to give to thoſe that are in want, and to help and relieve thoſe that are in miſery and diſtreſſe; is a duty enjoyned, and not left to us as a thing arbitrary and indifferent, appears in many particulars.
Firſt, theſe works of mercy, are abſolutely required; and ſtraightly enjoyned in the Law of God; which is the rule of righteouſneſſe, and with great earneſtneſſe preſſed and urged in the Gospel; as the fruits of our faith, and teſtimonies of our love to God, and our neighbour.
Precepts out of the Old Teſtament, enjoyning the ſame, are ſuch as theſe. Thus ſaith the Lord; Deal thy bread to the hungry, leave for the poor, that he may eat. Bring the poor that are caſt out into thine houſe, when thou ſeeſt the naked, ſee that thou cover him; and that thou hide not thy ſelf from thine own fleſh. If thine enemy hunger, give him bread to eat: and if he thirſt, give him water to drink. Thou ſhall not harden thine heart, nor ſhut thine hand from thy poor brother: yea, though he be a ſtranger, or a ſojourn…, but thou ſhalt open thy hand wide unto him, and ſhalt ſurely give or lend unto him ſufficient for his need in that which he wanteth, that he may live with thee. Beware that there be not a thought in thy wicked heart, or that thine eye be evil againſt thy poor brother, and thou giveſt him nought, and he cry unto the Lord againſt thee: thou ſhalt ſurely give him, and thy heart ſhall not be grieved when thou giveſt unto him, Deut. 15.7.10, to 16. Levit. 19.10. & 23.22, & 25: 35. Iſai. 58.6, 7. Prov. 25.21. with many ſuch places.
And the like in the New Teſtament, as Give to him that asketh thee, and from him that would borrow of thee, turn not thou away. Give alms of ſuch things as ye have, &c. He that hath two coats, let him impart to him that hath none: and he that hath meat, let him do likewiſe. If thine enemy hunger, feed him, &c. Thou ſhalt love thy neighbour as thy ſelf. See that yee abound in this grace, alſo: namely, in a liberal contribution towards the poor, Luke 3.11. & 6.34. & 11.41. Rom. 12, 20. Matth. 5.42. 2 Cor. 8.7. to which I might adde plenty; for the Scriptures no leſſe abound in precepts of this nature; then ſilver did in the dayes of Solomon.
Yea, this duty is charged upon us with ſuch ſtrictneſſe: that if we have not any thing to beſtow, we muſt by our labour get ſomewhat to give, unto our poor brethren; whereby they may be relieved in their neceſſities. And if we have no ſuperfluity, we are charged (if their wants be extream) to ſell our goods, and poſſeſſions; that we may have to give unto them, Luke 12.33. As we ſee it alſo practiſed in the Primitive Church, Acts 4.34.
Now hath God ſo ſtrictly commanded this duty; and ſhall not we make conſcience thereof. The Lord by Moſes, but ſpake to the Rock, and it gave water to the thirſty Iſraelites: he but commanded the cloudes to rain down Manna, and the winde to bring them in Quails, for the ſatisfying of their hunger; and they did ſo. Yea, he but bade the Ravens bring bread, and fleſh to Elijah; and they did it. And ſhall we be harder then Rocks? more inſenſible and rebellious then the ſenſleſs Clouds? more inhumane then the Ravenous fowls? Certainly, they that obey not the voice of their Maker, and Redeemer: are more ſtubborn then the very Winde and Sea, Matth. 8.27. Worſe then Lions, Dan. 6.22. Or Bears, 2 Kings 2.24. Yea, leſſe compaſſionate then fire it ſelf, Dan. 3.27. Again, Is it not he (as Hannah ſpeaks) that maketh poor, and maketh rich? that bringeth low, and lifteth up? that raiſeth the poor from the dunghil, to ſet them among Princes? and maketh them to inherit the throne of glory. Do we enjoy all things through Gods bleſſing? and can we think to keep our riches by diſobeying his Commandements? But
CHAP. V.
SEcondly, God hath not only commanded it but ſo, that without it there is no being ſaved. There needs no other reaſon of our laſt, and heavieſt doom; then ye have not given, ye have not viſited. For at the great and dreadful day of judgement, the upſhot of all, or main point which Chriſt ſhall ſcan will be: you have, or you have not ſhewed mercy to his poor members, Matth. 25.35, 36, 42, 43. Mark it, I pray you; for ſo does the reward of everlaſting happineſſe, through the free grace and goodneſſe of God belong to theſe works of mercy; that the doing, or neglecting them, is accompanied with eternal bleſſedneſſe, or endleſs miſery: for the ſentence of abſolution; or condemnation ſhall be pronounced either for, or againſt us, accordingly as we have performed, or omitted them. To thoſe that have fed the hungry, cloathed the naked, viſited the ſick, &c. Come ye bleſſed of my Father, inherit the Kingdom prepared for you, from the foundation of the world: and contrariwiſe, to thoſe that have not done theſe works of mercy, Depart from me ye curſed, into everlaſting fire prepared for the Devil and his angels. But for the further confirming of this; hear how terrible Saint James the Apoſtle of mercy is, to thoſe Monſters among men, that live without bowels, James 2.13. There ſhall be judgement without mercy, to him that ſhews no mercy. To which may be added that of our Saviour with the ſame meaſure that ye mete with all, it ſhall be meaſured to you again. Luk. 6.38. And that of the Wiſe man, Who ſo ſtoppeth his cares at the cry of the poor: he alſo ſhall cry himſelf, but ſhall not be heard, Prov. 21.13. In vain they cry to us for charity, and for mercy we ſhall cry in vain to God. Thou haſt not been merciful, ſayes Baſil, and thou ſhalt not finde any: thou haſt not opened thy gates to the poor, and Heaven gates ſhall be ſhut againſt thee: thou haſt not given them a morſel of bread, and the bread of life ſhall be denied thee. But to add weight to the former Scriptures. Our Saviour hath given ſeveral imſtances, that we may the rather lay it to heart. Dives would not give Lazarus a crum of bread here, to aſſwage the pinching hunger of his body: therefore Lazarus ſhall not give Dives a drop of water hereafter to quench the thirſt, and cool the heat of his ſcorching ſoul. And the like in that cruel ſervant, Matth. 18. who for want of ſhewing mercy to his fellow, as his Lord had done to him; was delivered to the tormentors, and caſt into hell: Verſe 28. to the end of the Chapter, which I would wiſh all cruel and unmerciful men to read, and lay to heart; if ever they look to be ſaved. As take notice, I beſeech you, and for ever remember; that although his Lord had immediately before been moved with compaſſion to looſe him, and forgive him the whole debt: yet now he hath his pardon cancelled, becauſe he would not ſhew mercy, as he had found mercy; this new ſin of his called all the reſt to rememberance. O that all cruel, and unmerciful Naballs would hear, believe and lay this to heart, before they feel the truth of it, in thoſe everlaſting flames with Dives and that unthankful and unmerciful ſervant. And certainly, were not men ſtark mad, or at leaſt dead drunk with the love of their money: the very conſideration of this alone, would be a ſufficient motive to ſtir them up, to the doing of theſe good works, though there were no other reaſon: for if we either love Heaven, or fear Hell; if we would be everlaſtingly rewarded, or would not be everlaſtingly puniſhed and tormented; If we deſire with unſpeakable conſidence and joy, to appear before our gracious Saviour, and to our ineſtimable comfort, hear that bleſſed ſentence, or would not be aſtoniſhed and perplexed with that horrour and guilt, which ſhall make us to cry out to the Hills and Rocks to fall down and cover us, from the preſence of our terrible Judge: we will ſpare ſome thing from our ſuperfluities; yea, if need require, even from our neceſſaries, that we may relieve and cheriſh the poor diſtreſſed members of Jeſus Chriſt.
And thus we ſee that unmerciful men ſhall be caſt into Hell, not only for hurting the poor, but for not helping them: not for taking away their bread, drink, & cloaths; but for not giving theſe things unto them, which ſhews what a few, what a very ſmall number of them that call themſelve: Chriſtians ſhall go to Heaven, according to thoſe ſad Predictions, Matth 7.13, 14. John 5.19. Revel. 20.8, & 13, 16. Iſaiah 10.22. Rom. 9.27 2 Tim. 2.26. 2 Cor. 4.4. Epheſ. 2.1, to 4. Phil. 3.18. John 8.44. & 14.30. And yet there is ſcarce a man of us, but thinks, or at leaſt hopes that he ſhall be ſaved; ſo deceitful are our hearts, and ſo ſubtil is Satan.
CHAP. 6.
BUt Thirdly, leſt what hath been ſaid ſhould not be ſufficient to convince men, of the neceſſity of this duty. Lo, God the chief Owner… hath only intruſted men, as his ſervants and Stewards, with what the… have; not giving them full authority to diſpoſe thereof at their pleaſure… but hath limited them to employ the ſame to thoſe uſes, which he hat… appointed and determined in his Word, for his honour and ſervice; … which this is one of the chief, that they give ſome conſiderable portic… of them, to the relief of the poor.
Men may flatter themſelves, and pretend their goods are their own, …d therefore they may diſpoſe of them at their pleaſure, and chooſe …hether they will give ought to their poor neighbours or no, be their …ants what they will: But they ſhall one day finde: that their riches are …ot abſolutely their own; but Gods talents, which he hath committed …to them, not to miſpend them in ſatisfying of their wordly and carnal …ſts; but to employ them to the beſt advantage, for the honour of their …aſter, and the good of their fellow-ſervants, according to that of the …poſtle, …. Peter 4.10. As every man hath received the gift, even ſo let him …iniſter the ſame to others, as good Stewards of the manifold grace of …od. And the like, Luk, 16.12. Where our Saviour having exhorted us, … make us friends of the unrighteous Mammon adddeth: And if ye have …ot been faithful in that which is another mans, who ſhall give you that …hich is your own? plainly intimating that the riches which we poſſeſſe, …e not our own but Gods; and only intruſted unto our dispoſing, as Stwards … his family. As Stewards, I ſay, to diſpenſe and lay them out, and not Treaſurers to lay them up and hoord them in our Cheſts. Or if as …eaſurers, yet not to reſerve them for our own uſe; but for the ſervice of … Sovereign, and the good of our fellow-ſervants. We are not Owners, …r Almaners, Stewards not independent Lords of what we do poſſeſſe. We …ve only the uſe and diſpoſition of what God hath lent us.
He that is the great Lord and Maſter of this great family (from whom the higheſt cauſe, riches and all other good things are derived unto us, d…every inferiour creature) hath ordained all for the common good, …d commanded them to be communicative. The Moon borroweth her …t from the Sun, not to keep but to give the ſame unto the dark corners the Earth: the takes from the Sea, that ſhe may give to the leſſer ri…es. The liver miniſtreth blood to the heart, the heart miniſtreth ſpirits to … brain, the brain to the whole Microcoſme. So my pen your ſubſtance, …d what ever gift or talent any one hath, are all given us for one end, to … good withall. We have every one our talents more or leſſe, how hap… are we if we improve them well, to his honour that gave them. Now …d is honored, when as we beſtow the wealth which he hath committed …to us, according to his appointment. It is the honour of a good Maſter, …n by his care and providence the houſe is ſo well governed, that every …ficer performeth his duty in his place, and all the Family have food …venient, with all other neceſſaries belonging to them. To which pur… our great Lord and Maſter, hath preferred ſome to be his Stewards; …o whom he hath committed his goods: not that they ſhould appro…te them to their own uſe, but that they ſhould wiſely, juſtly and cha…bly diſpence and diſpoſe of them, for the good of all the houſhold. … howſoever by vertue of their high place and office, they may take …hemſelves as it were a double portion, and that which is ſufficient not only for nature, but for the due maintenance of their perſon, an… not for neceſſity alone, but alſo for their honeſt delight; (unleſſe it b… that this their allowance be neceſſarily to be ſhortened, to ſupply the ex… tream neceſſity of others, who need their help) yet their Lord and Maſter requireth of them that they communicate ſo much of their goods, a… they can well ſpare from theſe uſes, to relieve and ſuſtein others of the… fellow-ſervants; who want ſuch things as are needful for their relief a… maintenance. Which who ſo neglect, and either riotouſly ſpending an… waſting, or nigardly and miſerlike keeping and hoording up theſe goods do ſuffer the poor to ſtarve for want of neceſſaries: they do herein exceedingly diſhonour God, when thoſe who are without, ſee the ſervants of hi… family periſh for want of food. And let ſuch know, that a day wil… come; when as like Stewards they ſhall be called to a reckoning, and b… forced whether they will or no, to give an account before God, his Saint… and bleſſed Angels; how they have uſed their Lords talents. According to that of our Saviour, Luk. 16.2. Give an account of thy ſtewardſhip, for th… mayeſt be no longer Steward. And if we have incraſed, and doubled them by delivering them to theſe bankers the poor members of Jeſus Chriſt; then ſhall we hear that comfortable ſentence pronounced by our Lord; Well done, thou good and faithful ſervant, thou haſt been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord, Matth. 25.21. But if contrariwiſe we neglect thoſe charitable uſes, which our Lord hath enjoyned us, and neglecting the poor, do ſpend our Maſters goods in exceſs and riot; if then, inſtead of feeding the hungry, and clothing the naked, we bring in account ſo much ſpent in dainty fare and gorgeous apparel, ſo much in ſtately buildings, and coſtly furniture, ſo much in rich jewels and needleſs vanities, ſo much laid out on Hounds; Horſes, Hawks, and Harlots, ſo much conſumed in gaming and revelling, in Playes and Interludes, ſo much ſpent in needleſs Suits of Law, in giving bribes; and entertaining rich friends; and in a word ſo much prodigally, fooliſhly, and wickedly waſted in the pleaſures of ſin, and voluptuous delights; or ſo much miſer-like hoorded up and hid in a napkin: then ſhall we hear that fearful ſentence, which will make our hearts to ake, and our joynts to tremble: Thou wicked and ſlothful ſervant, thou ſaidſt, thou kneweſt that I reap where I ſowed not, and gather where I have not ſtrewed; thou oughteſt therefore to have put my money to the Exchangers, that then at my comming I ſhould have received mine own with advantage; take therefore the talent from him, and give it unto him that hath two talents, and caſt ye the unprofitable ſervant into utter darkneſs, there ſhall be weeping and gnaſhing of teeth, Matth. 25, 26, 27, to 31.
And certainly, we muſt unreaſon our ſelves, before we can think that God hath cauſed this inequality of eſtate amongſt men: becauſe he respecteth the rich, and neglecteth the poor: and would have them pampered with all ſuperfluities, and delicious dainties; and the other ſtarved with want and penury: but hereby he would exerciſe the divers graces which he hath given to his Church and people: as namely, the charity, liberality, and fidelity of the rich in diſpenſing of his talents; and the faith, affiance, and patience of the poor; that being approved, both might be crowned at the day of Chriſts appearing, according to that of Baſil, Why, ſaith he, do'ſt thou abound with riches? and he want neceſſaries? Surely that thou mighteſt receive the reward of thy faithful diſpenſation, and he alſo after many conflicts and victories, might have the reward and crown of his patience.
The wealth of the rich, is given them to ſupply the neceſſities of the poor; as the wealth of the ſeven plentiful yeers, ſupplied the want of the ſeven barren. Our cups run over with Davids, Pſalm 23.5. and why run over? but that they may run into others empty veſſels; that the poor may partake of our redundancies. He giveth us all things richly; and this is to enjoy, not to hoord, much leſs to waſte. Is it fit that ſome ſhould be hungry in Gods Houſe, and others drunk, as at Corinth, 1 Cor. 11.11. and not rather that our abundance ſhould be a ſupply of others wants: that there may be equality, 2 Cor. 8.10, 14. As in the caſe of Manna, which was a type of this; The Lord would not allow that thoſe who had gathered much, ſhould keep and hoord up their ſuper fluity: but he enjoyned them to communicate of their greater ſtore to them who had gathered leſſe, the which the Apoſtle applyeth to the giving of almes out of our abundance, to thoſe that want, 2 Cor. 8.14. That now at this time your abundance may be a ſupply for their want, that their aboundance might be a ſupply for your want, that there be equality, as it is written: he that gathered much had nothing over, and he that gathered little had no lack.
And thus you ſee, that juſtice bindes us to give almes, becauſe we are not the abſolute owners, but only Stewards of Gods gifts: for it is required of a Steward that he be found faithful, in laying out to every one, according to the minde and will of his Lord and Maſter. But ſee this further demonſtrated for.
CHAP. VII.
FOurthly, to ſome part of thy goods, each poor Neighbour hath an abſolute right: as you may ſee, Deut. 14.28, 29. & 24.19, 20, 21, 22. Leviticus 19. Five particular things were appointed for the ſuſtenance of the poor and the ſtranger: to wit, three things out of every Corn-field in Iſrael: firſt, a corner of the field; ſecondly, the gleanings, Devit. 19.9. thirdly, the forgotten ſheaf, Deut. 24.19. fourthly, all the ſingle grapes, that is, the grapes which grow ſingle, & not in cluſters, Lev. 19.10. laſtly, a part of all the tithes of every third year, Deut. 14.29. & 26.12. Beſides the poor needing the help of our goods are called the owners of them, Prov. 3. With-hold not the goods from the owners thereof, verſ. 27. they are the owners of thy ſuperfluities, and it is but juſt to give every man his own, Neither is it more of bounty then of duty: our almes is not more a gift, then a debt: which makes Auguſtine ſay, that other mens goods are with-held, when ſuperfluities are poſſeſt; and that to be uncharitable is to be wicked and unjuſt. To which accords that of Baſil; It is the bread of the hungry which mouldeth in thy cubbord, it is the Coat of the naked, which hangeth uſeleſſe in thy Chamber or Wardrobe; they are the Shoes of him that goeth barefoot, which lie rotting by thee; it is the ſilver of the needy, which ruſteth in thy Cheſts: and ſo many thou doſt injury, as thou canſt and do'ſt not relieve in their wants and miſeries. Yea, Ambroſe ſaith expreſly, That it is alike faulty and blame-worthy; to take from the right Owners, and to deny neceſſaries to the poor; when we have abundance. And therefore know, ſaith he, That thou ſpoileſt ſo many of their goods, as thou denieſt relief unto when thou art able to give it. In which regard, the Apoſtle James ſpeaketh thus unto rich men; who neglect this duty: Go to now ye rich men, weep and howl for your miſeries that ſhall come upon you. Your riches are corrupted, and your garments moath-eaten: Your gold and ſilver is cankered, and the ruſt of them ſhall be a witneſſe againſt you, and ſhall eat your fleſh as it were fire: ye have heaped treaſure together for the laſt dayes, James 5.1, 2. But that of the Wiſe man, Prov. 3.27. is ſo expreſſe, that there needs no more to prove it a duty. With-hold not good from them to whom it is due; when it is in the power of thine hand to do it.
Wilt thou then be juſt, and pay every one his own; be ſure to give a conſiderable part of what thou haſt to the Poor: for they have a right to it, and as good a right as we have to the reſt: becauſe it is ratified and allotted unto them by the ſame authority; as their portion, Leviticus 23.22. Deuteronomy 24.19, to 23. For if we have right to the main eſtate, becauſe God in his bounty hath given it unto us: then they have right alſo to the overplus which we may well ſpare, by vertue of the ſame donation. If we are but Stewards put in truſt by the owner of all things, who hath given or rather lent us the goods of this world, to the end we ſhould do good in this world: let us look to it that we faithfully diſcharge our truſt; that ſo we may have our quietus eſt, when we give up our accounts. For God will one day ſay unto the unmerciful; Why did you not give things that were mine by right, yours only by uſe and diſpenſation? whereof you were not Proprietaries and Lords, but accountant Stewards. And let all rich men look to it, for ſuch play the thieves; who having received much wealth from God, to this end, that they ſhould communicate the ſame for the relief of others, do appropriate it to their own uſe. For as the Steward of a Noble mans houſe, receiving great ſums yeerly of his Lord to this end, that he ſhould disburſe and lay it out for the keeping of his houſe, and maintenance of his family; ſhould therewith buy and purchaſe lands for himſelf, or prodigally miſſpend them in banquetting and belly cheer, gaming, and revelling; gorgeous apparel and ſumptuous furniture, and in the mean time ſuffer his fellow-ſervants to ſtarve, and periſh for want of food and apparel: or as if the Kings Almoner, ſhould thus miſſpend the money and treaſure entruſted unto him, for the uſe of the poor: they would be counted no better then thieves amongſt men: ſo if they who being placed in theſe Offices by God, do miſſpend his rich talents after the ſame manner; they ſhall one day be arraigned as notorious thieves, before his judgement-ſeat; and receive the ſentence of condemnation, for robbing bo…h th…ir Maſter and their fellow-ſervants, whom they have defrauded of their Maſters allowance.
CHAP. VIII.
NOw if th…s be true doctrine, if to give a conſiderable part of what God hath intruſted us withall to the Poor, be a debt, it would be well conſidered, How many rob the Poor of that which is their due. As ô the reckoning! that many rich men have to give at the great day of accounts for this ſin, which (not for want of Ignorance) they deemed, or rather dreamed to be no ſin.
Nor are they guilty of theft alone, but alſo of murther: for not to relieve them according to our abilities; and according to their neceſſities is to ſtarve them: becauſe we deprive them of the means where by their lives might have been preſerved, according to that, Eccleſiaſticus 34. The bread of the needy is their life, be that defraudeth him thereof, is a man of blood, Verſe 21. For whereas in the ſixt Commandement, God forbiddeth murther: he forbiddeth alſo the neglect of the means, whereby the life of our neighbour might be preſerved and ſuſteined. In which regard, Ambroſe doubteth not to ſay; Si non paviſti, occidiſti. Thou haſt killed the Poor, if thou haſt not f…d them. And aga…n, This is to kill a man, when we deny unto him, the means of preſerv…ng his life. For he is alike the cauſe of the faling of a ſtaff, who p…lleth away his hand which held it up, and he who …keth and caſteth it down… & he alike is the cauſe why the fire goeth out, that withdraweth the … which ſhould nouriſh it: as well as he that caſteth water upon it. The Lamp is put out, as well by not putting oil into it; as by blowing it out: and a…n is as w…ll guilty of his brothers death, if he feed him not in his neceſſity, as if he ſhould kill him by violence. He that can ſave his neighbour from drowning and will not: is a wilful murtherer. Many of theſe have not bread enough to heal their hunger; take heed thou be not guilty of their famiſh…ng. Yea, look upon their neceſſities, as thou wouldſt have God look upon thine.
Here ends the firſt PART, the other ſeven follow. Imprimatur, Thomas Gataker.
If any ſhall ask, why this Treatiſe is caſt into ſo many ſeveral Diviſions, and ſold ſingle? I anſwer, even for her ſake that ſells them, and others that buy them; it faring with Books offered, as with Briefs: for let the charge be great or ſmall; mens bounty ſhall be ſtill the ſame, and many peny-Books, will ſell for one of two pence or three pence price.
Theſe Books are to be had at James Crumps, in Little Bartholo mews Well-Yard. And at the blue Pales, over againſt the High Conſtables ſhort of Shoreditch Church.