vnto him swill and swines meate who hath giuen himselfe vnto vs and vouchsafeth to nourish our soules and bodies with his most precious body and blood The other extreame is to giue vnto the poore superfluous dainties for it is required that they be fed with necessary foode not paÌ„pered wantonly with superfluities our Sauiour when he miraculously fed the poore and hungrie people that followed him by his sole word did not prouide for them delicates though he might as easily haue done it as the other but multiplyed their barley loaues and fishes Neither in truth can men thus feede some in excesse but in the meane time others must want necessaries nor doe the poore regard dainties vnlesse it be in their sicknesse and weakenesse but onely desire necessaries seeing hunger doth make all foode sauourie and euery meale a delightfull banquet So Austine saith vtantur diuites superfluis dent pauperibus necessaria Let the rich inioy their superfluities and let them relieue the poore with Aug de verb. dom Serm. necessaries let them vse those things which are bought at high rates and giue the poore such as are good cheape And another saith Communicate vnto them thy Hierâ—me riches who feede on course fare and browne bread and not on quailes and phesants and who take care to kill hunger and not to increase luxuriousnesse And againe giue to the poore and not the rich giue to sustaine necessitie and not to encrease wealth CHAP. 9. Of the persons who ought to giue almes Sect. 1. That the rich are bound chiefely to giue THe second generall point to bee considered are the persons who are to bee exercised in this worke of almes and that both in respect of giuing and receiuing Concerning the former we must consider of the persons to whom the duetie of giuing appertaineth which admitteth a double consideration first of estate who are bound to giue secondly of right who may lawfully performe this duetie For the first all of any estate and degree whatsoeuer are bound to giue when they meete with poorer then themselues at sometimes and in some cases but principally this duetie belongeth vnto rich men for whereas the Scriptures haue diuided all men into two sorts the rich whom God hath indued with possessions and worldly blessings and the poore who are scanted of them God requireth that those who abound should minister vnto the reliefe of those that want So Luk. 16. 9. Make vnto Luk. 16 9. you friends of the Mammon of vnrighteousnesse and 1. Tim. 6. 17. 18. Charge them that are rich in this 1 Tim. 6. 17. 18. world that they doe good that they bee rich in good workes ready to distribute willing to communicate Thus the Apostle would haue the Corinthians out of their abundance to supply the wants of the faithfull that were in pouertie 2. Cor. 8. 14. And the 2. Cor. 8. 14. Apostle Iohn saith that who so hath this worlds good and seeth his brother hath neede and shutteth vp the bowels of his compassion from him how dwelleth 1. Ioh. 3. 17. the loue of God in him Sect. 2. That none are exempted from this duetie But for as much as men are rich or poore not onely simply but in relation vnto others a man is to bee esteemed rich not onely when hee aboundeth with worldly wealth but also when he is compared with one who is much poorer and accordingly is to communicate of that which he hath to the reliefe of those who are in greater necessitie As for example he who is of a meane and poore estate must giue almes when he meeteth with those that are in geater neede and euen those who are in great neede must communicate such as they haue vnto them who are in extreame necessitie in danger presently to perish vnlesse they haue some helpe from others Thus he that hath but a meere competencie to supply the necessitie of nature and estate is to giue somthing out of it to relieue those who want necessaries belonging to nature and those who haue onely sufficient for nature are bound to giue vnto them who are in great and present extremitie vnlesse the like necessitie be imminent to themselues For the rule of iustice and charitie requiring that wee should loue our neighbours as our selues and doe vnto them as we would haue them to doe vnto vs doth in the equitie thereof require that wee preferre the life of our brethren before our estate and that wee should indure small wants to preserue them from suffering those which are great and dangerous Sect. 4. The former point proued by testimonies So that not onely they who abound in riches but euen those also who are of meane estate are bound to performe this Christian duetie The which will more manifestly appeare if we consider both the precepts and examples of holy Scriptures The Baptist requireth that those who haue two coates part with one and that they who haue Luk 3. 11. meate do likewise that is if he meet with those who are in extreame necessitie these things being not necessarie to the preseruing of his owne life and estate And our Sauiour commaundeth vs to giue almes of such things as wee haue bee they more or lesse better or worse Luk. 11. 41. And if we haue Luk. 11. 41. nothing to spare out of superfluitie we must as wee haue heard sell that wee haue and giue almes in cases of great necessitie and if we haue nothing to sell wee must worke with our owne hands that we may haue to giue vnto him that needeth Eph. 4. 28. Eph. 4. 28. Sect. 5. Secondly by examples An example hereof we haue in the poore widdow which was so much commended by our Sauiour Christ for casting into the treasurie her two mites which was all her substance Mark 12. Mark 12. 43. 43. In the Macedonians who being themselues but poore gaue euen aboue their ability to the relief of those who were poorer 2. Cor. 8. 2. In the Apostles who wanting siluer and gold gaue such 2. Cor. 8. 2. as they had to the poore criple restoring him by miracle to the vse of his limmes that so by his labour he might get his owne liuing Act. 3. 6. And Act. 3. 6. in our Sauiour Christ himselfe who though he were so poore that he liued vpon that which others out of their loue and dutie ministred vnto him as appeareth Luk. 8. 3. yet he himselfe gaue almes to those who were in greater want as wee Luk. 8. 3. may gather Ioh. 12. 6. 8. To which purpose one Ioh. 12 6. 8. saith that the commandement of mercy is common vnto all offices and ages neither is the Publican or Ambrose souldiar the husbandman or citizen the rich or poore excepted but all are to be admonished that they be ready to giue vnto him that needeth Sect. 6. That our small meanes should moue vs to giue And therefore let none excuse their
one saith Idolalaters so much reuerence the insensible image of their Idoll-gods that they willingly bestow vpon them the most precious things they haue of which notwithstanding they haue no vse and Lactant de vero Cuâ—tu l. 6. c. 13. cannot so much as giue thankes vnto them for all the oblations which they haue 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 haue received and giue vnto thee thankes and God also in whose sight thou doest these good deedes will approoue them and pay vnto 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 haue one Religion one Faith one Baptisme and why then should wee thinke it much to communicate vnto 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 vs and grudge to giue vnto Gods seruants such things as we would be ashamed to denie vnto the meanest of our owne why should they not haue fellowship with vs in our houses at our owne table who haue communion with vs 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 vs take care of those who are so neere of kinne vnto vs 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 vs in heauen let not vs thinke them vnworthy to liue with vs on the earth if he vouchsafe to giue them with vs a glorious and euerlasting kingdome let not vs looke vpon their present vile and contemptible condition vnlesse it be to pitty and releeue them seeing they shall bee aduanced with vs if not before vs nor refuse to make them partakers with vs 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 theÌ„ that loue him but yee haue despised the poore And what followeth He shall haue 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 vnder 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 vs who are knit together in this spirituall and holy vnion seeing if wee doe good to our fellow-members the benefit must needes redound vnto 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 vs to releeue the poore The second bond which bindeth vs to this duty is the communion which the poore together with vs haue with our head Christ which is so neere and indissoluable that our Sauiour esteemeth that as done vnto himselfe which is done vnto them euen as the head acknowledgeth the benefit done vnto 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 loue for it is but an ordinarie kindnes to conferre benefits vpon our dearest freinds but to extend our bountie to the poorest and meanest that belong vnto them is a signe of much greater loue For if for their sakes only we do good vnto these how much more would we be ready to doe it vnto 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 haue 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 haue done to the poore Christ will acknowledge as done vnto 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. vnto vs his heauenly riches Who would not giue 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 vnto vs his blessed body to be our meate and his precious blood to bee our drinke whereby our soules and bodies are nourished vnto 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 vs with the inestimable price of himself when we were inthralled in the miserable bondage of sinne sathan hell and condemnation and to set vs 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 vpon whipped crowned with thornes condemned to death and crucified betweene two theeues Neither let vs 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 loue vnto 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 vs that what we doe to his brethren and poore members he Math. 25. 40. 45. doth esteeme as done vnto 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 giue to the poore is giuen to God himselfe Lastly it is a iust and righteous action to giue vnto the poore seeing in giuing vnto them we Pro. 19. 17. giue vnto God himselfe for as the Wise-man speaketh He that hath pitty on the poore lendeth vnto the Lord Pro. 19. 17. Now what can be more equall and iust than to giue a little vnto him who hath giuen all vnto vs especially seeing he hath granted vnto vs the vse only of that we possesse reseruing still the chiefe proprietie vnto himselfe and to spare something vnto the poore out of our abundance at his request who hath not spared to giue vnto vs his onely begotten and dearely beloued Sonne that by a shamefull death he might free vs from euerlasting death condemnation and purchase for vs eternall happinesse yea in truth what madnes is it to deny being requested to giue 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◠〈…〉 â—o quod dedi tibi 〈…〉 quaro mihi non donas da reddo Habâ—isti me largitoreÌ„ facito debitorem Aug. de verbis Domini Christ saith Augustine thus speaketh vnto thee Giue me something of that which I haue giuen vnto thee I aske but mine owne and wilt thou not giue it Giue and I will restore thou hast found me a free giuer and now make me to become thy debter CHAP. 16. That in the workes of mercy wee resemble God please him and make our calling and election sure Sect. 1. That we resemble God in these works of mercy ANd so I come froÌ„ the reason included in the name of righteousnes here giuen to almes to those maine arguments whereby the Psalmist enforceth this dutie which are plainly expressed in the text The first whereof is the lasting benefit wherewith these workes of mercy shall be rewarded in these words his righteousnes endureth for euer Where two things are to be considered first the benefit or priuiledge promised to the mercifull man the which is the fruit and profit of his beneficence And the second is the time how long this benefit and fruit of his good deeds shall last that is not only in this life but also in the life to come for his righteousnesse or the fruit of his mercy towards the poore endureth for euer The benefits which accompany these works of mercy are inestimable and innumerable for first the inward habite of goodnes and mercy in our hearts exercised in the outward actions of liberalitie and bountie by our hands doth make vs to resemble God himselfe and that in such an attribute as he delighteth in aboue others to stile himself withall For howsoeuer he is infinite in glory greatnesse iustice power and all perfections yet most vsually in the Scriptures he is called a God of mercy and compassion And hereby principally he made himselfe knowne vnto Moses desiring to see him Exod 34. 6. The Lord the Lord God mercifull and Exod. 34. 6. gracious long-suffring and abundant in goodnes and truth keeping mercy for thousands forgiuing iniquity and transgression and sinne c. So in the Scriptures though his workes be described to be most excellent incomprehensible past finding out yet his mercies are said to be aboue them all And therefore seeing mercy and goodnesse doe make vs aboue all other graces to resemble God and then the creature attaineth to greatest perfection and blessednes when he is likest and commeth neerest vnto the excellencie of his Creator And seeing we professe our selues to be children of our gracious and glorious God and we can no way grace our selues so much as by resembling our heauenly father in those Attributes wherein he most shineth and excelleth and nothing maketh vs more like him than mercy and compassion let vs hearken vnto our Sauiours exhortation and be mercifull as our heauenly Father is mercifull Luk. 6. 36. Luk. 63. 6. Sect 2. That the works of mercy please God and make vs accepted of him Secondly nothing maketh vs more pleasing and acceptable vnto God then this inward goodnesse outwardly exercised in the workes of mercy and compassion And this must needes follow vpon the other for the more like we are vnto God the more hee liketh vs and the neerer we approach vnto him in his perfections the better he loueth and approueth vs it being the nature of loue to arise from likenesse betweene them that loue and those that are beloued And therefore Fructus sit laboris placere melioribus Symacâ—us God being infinitely gracious and mercifull best liketh those who shine brightest in his own beautie and best loueth those children which most resembling their heauenly Father doe approoue themselues to be legitimate And this appeareth by the Scriptures where God so highly prizeth and esteemeth mercie and the