HOMILY ON ALMS DEEDS

Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

 Edited to 2003 American English* by Curtis I. Caldwell on 19 November 2003

A HOMILY OF
ALMS DEEDS, AND MERCIFULNESS TOWARD
THE POOR AND NEEDY

Of Alms-doing.
[Title from the 1979 Book of Common Prayer, Episcopal Church USA,
Articles of Religion Article XXXV, Of the Homilies]

Among the manifold duties that Almighty God requires of his faithful servants the true Christians, by which he would that both his name should be glorified, and the certainty of their vocation declared, there is none that is either more acceptable unto him, or more profitable for them, than are the works of mercy and pity shown upon the poor, which be afflicted with any kind of misery. And yet this notwithstanding (such is the slothful sluggishness of our dull nature, to that which is good and godly) that we are almost in nothing more negligent and less careful than we are therein. It is therefore a very necessary thing, that God's people should awaken their sleepy minds, and consider their duty on this behalf. And appropriate it is, that all true Christians should desirously seek and learn what God by his Holy Word does herein require of them, that first knowing their duty (whereof many by their slackness seem to be very ignorant) they may afterwards diligently endeavor to perform the same. By which both the godly charitable persons may be encouraged to go forwards and continue in their merciful deeds of alms giving to the poor, and also such as hitherto have either neglected, or despised it, may yet now at length (when they shall hear how much it pertains to them) advisedly consider it, and virtuously apply themselves thereunto.

And to the intent that every one of you may better understand that which is taught, and also easily bear away, and so take more fruit of that shall be said, when several matters are examined. I mind particularly, and in this order, to speak and entreat about these points.

First I will show how earnestly Almighty God in his Holy Word, requires the doing of alms deeds of us, and how acceptable they are unto him.

Secondly, of alms deeds. Secondly how profitable it is for us to use them, and what commodity and fruit they will bring unto us.

Thirdly and lastly, I will show out of God's Word, that who so is liberal to the poor, and relieves them plenteously, shall notwithstanding have sufficient for himself and evermore be without danger of penury and scarcity.

Concerning the first, which is the acceptation and dignity, or price of alms deeds before God. Know this, that to help and provide relief to the poor in their need and misery, pleases God so much, that as the Holy Scripture in various places records, nothing can be more thankfully taken or accepted of God. For first we read, that Almighty God accounts that to be given and to be bestowed upon himself, that is bestowed upon the poor. For so does the Holy Ghost testify unto us by the wise man saying, "He that has pity upon the poor, lends unto the Lord himself" (Proverbs 19:17). And Christ in the Gospel vouches, and as a most certain truth, binds it with an oath, that the alms bestowed upon the poor, was bestowed upon him, and so shall be reckoned at the last day. For thus he says to the charitable alms givers when he sits as judge in the dome [house of justice], to give sentence of every man according to his deserts, "Truly I say unto you, whatever good and merciful deed you did upon any of the least of these my brethren, you did the same unto me" (Matthew 25:40). "In relieving their hunger, you relieved mine, in quenching their thirst, you quenched mine, in clothing them, you clothed me, and when you harbored them, you lodged me also, when you visited them being sick in prison, you visited me." For as he that has received a prince's ambassadors, and entertains them well, honors the prince from whom those ambassadors came. So he that receives the poor and needy, and helps them in their affliction and distress, thereby receives and honors Christ their master, who as he was poor and needy himself while he lived here amongst us, to work the mystery of our salvation, at his departure hence he promised in his place to send unto us those that were poor, by whose means his absence should be supplied, and therefore that which we would do unto him, we must do unto them. And for this cause the Almighty God says unto Moses, "The land wherein you dwell shall never be without poor men, because he would have continual trial of his people" (Deuteronomy 15:11), whether they loved him or not, that in showing themselves obedient unto his will, they might certainly assure themselves of his love and favor towards them, and nothing doubt, but that as his law and ordinance (wherein he commanded them that they should open their hand unto their brethren that were poor and needy in the land) were accepted of them and willingly performed. So he would on his part lovingly accept them, and truly perform his promises that he had made unto them.

The holy apostles and disciples of Christ, who by reason of his daily conversation, saw by his deeds, and heard in his doctrine how much he cared for the poor, the godly fathers also, that were both before and since Christ, endued without doubt with the Holy Ghost, and most certainly certified of God's holy will, they both do most earnestly exhort us, and in all their writings almost continually admonish us, that we would remember the poor, and bestow our charitable alms upon them.

Saint Paul cries unto us after this sort, "Comfort the feeble minded, lift up the weak, and be charitable towards all men" (1 Thessalonians 5:14). And again, "To do good to the poor, and to distribute alms gladly, see that you do not forget, for with such sacrifices God is pleased" (Hebrews 13:16). Isaiah the Prophet teaches on this wise, "Deal your bread to the hungry, and bring the poor wandering, home to your house. When you see the naked, see that you cloth him, and hide not your face from your poor neighbor, neither despise your own flesh" (Isaiah 58:7). And the holy father Tobit gives this counsel, "Give alms" (says he) "of your own goods, and turn never your face from the poor, eat your bread with the hungry, and cover the naked with your clothes" (Tobit 4:7, 16). And the learned and godly teacher Chrysostom gives this admonition, "Let merciful alms be always with us as a garment, that is, as mindful as we will be to put our garments upon us, to cover our nakedness, to defend us from the cold, and to show our selves of pleasing appearance." (Chrysostom, `Ad Pop. Antio. hom.'): So mindful let us be at all times and seasons, that we give alms to the poor, and show our selves merciful towards them. But what mean these often admonitions and earnest exhortations of the prophets. apostles, fathers, and holy teachers? Surely, as they were faithful toward God, and therefore discharged their duty truly, in telling us what was God's will, so of a singular love toward us, they labored not only to inform us, but also to persuade with us, that to give alms, and to aid the poor and needy, was a very acceptable thing, and a high sacrifice to God, wherein he greatly delighted, and had a singular pleasure. For so does the wise man the son of Sirach teach us, saying, "Who so is merciful and gives alms, he offers the right thank-offering" (Wisdom of Sirach 35.1, 4, 6-7). And he adds thereunto: "The right thank-offering, makes the altar fat, and a sweet smell it is before the Highest, it is acceptable before God, and shall never be forgotten."

And the truth of this doctrine is verified by the example of those holy and charitable fathers, of whom we read in the Scriptures, that they were disposed to merciful compassion towards the poor, and charitable relieving of their necessities. Such a one was Abraham, in whom God had so great pleasure, that he deigned to come unto him in form of an angel, and to be entertained of him at his house. Such was his kinsman Lot, whom God so favored for receiving his messengers into his house, which otherwise should have laid in the street, that he saved him, with his whole family, from the destruction of Sodom and Gomorrah. Such were the holy fathers, Job and Tobit, with many others, who felt most sensible proofs of God's special love towards them. And as all these by their mercifulness and tender compassion which they shown to the miserable afflicted members of Christ, in the relieving, helping and aiding them with their temporal goods in this life, obtained God's favor, and were dear, acceptable and pleasant in his sight, so now they themselves take pleasure in the fruition of God, in the pleasant joys of heaven, and are also in God's eternal word set before us, as perfect examples ever before our eyes, both how we shall please God in this mortal life, and also how we may come to live in joy with them in everlasting pleasure and bliss. For most true is that saying which Augustine has, that the giving of alms and relieving of the poor, is the right way to heaven, Via c_li pauper, "The poor man" (says he) "is the way to heaven". In times past, they used to set in highways sides the picture of Mercury, pointing with his finger which was the right way to the town. And we use in crossways to set up a wooden or stone cross, to admonish the traveling man which way he must turn when he comes thither, to direct his journey aright. But God's Word (as Saint Augustine says) has set in the way to heaven the poor man and his house, so that whoever will go aright thither, and not turn out of the way, must go by the poor. The poor man is that Mercury that shall set us the ready way. And if we look well to this mark, we shall not wander much out of the right path. The manner of wise worldly men amongst us is, that if they know a man of a poorer estate than themselves to be in favor with the prince, or any other noble man, whom they either fear or love, such a one they will be glad to benefit and pleasure, that when they have need they may become their spokesman, either to obtain a commodity, or to escape a displeasure. Now surely it ought to be a shame to us, that worldly men for temporal things that last but for a season, should be more wise and provident in procuring them, than we in heavenly. Our savior Christ testifies of poor men, that they are dear unto him, and that he loves them especially. For he calls them his little ones, by a name of tender love, he says they are his brethren. And Saint James says that God has chosen them to be the heirs of his kingdom. "Has not God" (says he) "chosen the poor of this world to himself, to make them hereafter the rich heirs of that kingdom which he has promised to them that love him" (James 2:5)? And we know that the prayer which they make for us, shall be acceptable and regarded of God, their complaint shall be heard also. Thereof does Jesus the son of Sirach certainly assure us, saying: "If the poor complain about you in the bitterness of his soul, his prayer shall be heard, even he that made him shall hear him" (Ecclesiasticus [Wisdom of Jesus the son of Sirach] 4:5-6). Be courteous therefore unto the poor. We know also, that he who acknowledges himself to be their master and patron, and refuses not to take them for his servants, is both able to pleasure and displeasure us, and that we stand every hour in need of his help. Why should we then be either negligent or unwilling to procure their friendship and favor, by which also we may be assured to get his favor that is both able and willing to do us all pleasures that are for our commodity and wealth? Christ declares by this, how much he accepts our charitable affection toward the poor, in that he promises a reward unto them that give but a cup of cold water in his name to them that have need thereof, and that reward is the kingdom of heaven. No doubt is it therefore that God regards highly, that which he rewards so liberally. For he that promises a princely reward for a beggarly benevolence, declares that he is more delighted with the giving, than with the gift, and that he as much esteems the doing of the thing, as the fruit and commodity that comes of it. Whoever therefore has hitherto neglected to give alms, let him know that God now requires it of him, and he that has been liberal to the poor, let him know that his godly doings are accepted, and thankfully taken at God's hands, which he will requite with two-fold and three-fold. For so says the wise man: he which shows mercy to the poor, does lay his money in bank to the Lord, for a large interest and gain, the gain being chiefly the possession of the life everlasting, through the merits of our Savior Jesus Christ, to whom with the Father and the Holy Ghost, be all honor and glory for ever, AMEN.

You have heard before (dearly beloved) that to give alms unto the poor, and to help them in time of necessity, is so acceptable unto our Savior Christ, that he counts that to be done to himself, that we do for his sake unto them. You have heard also how earnestly both the apostles, prophets, holy fathers, and teachers, do exhort us unto the same. And you see how well beloved and dear unto God they were, whom the Scriptures report unto us to have been good alms men. Wherefore if either their good examples, or the wholesome counsel of godly fathers, or the love of Christ, whose special favor we may be assured by this means to obtain may move us, or do any thing at all with us. Let us provide that from henceforth we show unto God this thankful service, to be mindful and ready to help them that are poor and in misery.

Now will I this second time that I entreat of alms deeds, show unto you how profitable it is for us to exercise them, and what fruit thereby shall arise unto us, if we do them faithfully. Our Savior Christ in the Gospel teaches us that it profits a man nothing to have in possession all the riches of the whole world, and the wealth or glory thereof, if in the meantime he lose his soul, or does that thing whereby it should become captive unto death, sin, and hell fire. By which saying, he not only instructs us how much the soul's health is to be preferred before worldly and commodities, but it also serves to stir up our minds, and to prick us forwards to seek diligently, and learn by what means we may preserve and keep our souls ever in safety. That is, how we may recover our health, if it be lost or impaired, and how it may be defended and maintained, if once we have it. Yes, he teaches us also thereby to esteem that as a precious medicine and an inestimable jewel, that has such strength and virtue in it, that can either procure or preserve so incomparable a treasure. For if we greatly regard that medicine or salve that is able to heal various and grievous diseases of the body: much more will we esteem that which has like power over the soul. And because we might be better assured both to know and to have in readiness that so profitable a remedy, he, as a most faithful and loving teacher, shows himself both what it is, and where we may find it, and how we may use and apply it. For when both he and his disciples were grievously accused by the Pharisees, to have defiled their souls in breaking the constitutions of the elders, because they went to meat, and washed not their hands before, according to the custom of the Jews, Christ answering their superstitious complaint, teaches them a special remedy how to keep clean their souls, notwithstanding the breach of such superstitious orders. Give alms (says he) and behold all things are clean unto you (Luke 11:41). He teaches them, that to be merciful and charitable in helping the poor, is the means to keep the soul pure and clean in the sight of God. We are taught therefore by this, that merciful alms dealing, is profitable to purge the soul from the infection and filthy spots or sin. The same lesson does the Holy Ghost also teach in various places of the Scripture, saying, "Mercifulness and alms giving purges from all sins, and delivers from death, and suffers not the soul to come into darkness" (Tobit 4:10). A great confidence may they have before the high God, that show mercy and compassion to them that are afflicted. The wise preacher the son of Sirach confirms the same, when he says, "That as water quenches burning fire, even so mercy and alms resists and reconciles sins" (Ecclesiasticus 3:30). And sure it is, that mercifulness quells the heat of sin so much, that they shall not take hold upon man to hurt him, or if you have by any infirmity or weakness been touched and annoyed with them, immediately shall mercifulness wipe and wash away, as salves and remedies to heal their sores and grievous diseases. And thereupon that holy father Cyprian takes good occasion to exhort earnestly to the merciful work of giving alms and helping the poor, and there he admonishes to consider how wholesome and profitable it is to relieve the needy, and help the afflicted, by which we may purge our sins, and heal our wounded souls.

But yet some will say unto me, "If alms giving, and our charitable works towards the poor, is able to wash away sins, to reconcile us to God, to deliver us from the peril of damnation, and make us the son and heirs of God's kingdom, then are Christ's merits defaced, and his blood shed in vain, then are we justified by works and by our deeds may we merit heaven, then do we in vain believe that Christ died for to put away our sins, and that he rose for our justification, as Saint Paul teaches." But you shall understand (dearly beloved) that neither those places of the Scripture before alleged, neither the doctrine of the blessed martyr Cyprian, neither any other godly and learned man, when they, in extolling the dignity, profit, fruit, and effect of virtuous and liberal alms, do say that it washes away sins, and brings us to the favor of God, do mean, that our work and charitable deed, is the original cause of our acceptance before God, or that for the dignity or worthiness thereof, our sins may be washed away, and we purged and cleansed of all the spots of our iniquity. For that were indeed to deface Christ, and to defraud him of his glory. But they mean this, and this is the understanding of those and such like sayings, that God of his mercy and special favor towards them whom he has appointed to everlasting salvation, has so offered his grace especially, and they have so received it fruitfully, that although by reason of their sinful living outwardly, they seemed before to have been the children of wrath and perdition, yet now the Spirit of God mightily working in them, unto obedience to God's will and commandments, they declare by their outward deeds and life, in the showing of mercy, and charity (which cannot come but of the Spirit of God, and his special grace) that they are the undoubted children of God, appointed to everlasting life. And so, as by their wickedness and ungodly living, they shown themselves according to the judgment of men, which follow the outward appearance, to be reprobates and castaways. So now by their obedience unto God's holy will, and by their mercifulness and tender pity (wherein they show themselves to be like unto God, who is the fountain and spring of all mercy) they declare openly and manifestly unto the sight of men, that they are the sons of God, and elect of him unto salvation. For as the good fruit is not the cause that the tree is good, but the tree must first be good before it can bring forth good fruit, so the good deeds of man are not the cause that makes men good, but he is first made good, by the spirit and grace of God that effectually works in him, and afterward he brings forth good fruits. And then as the good fruit does argue the goodness of the tree, so does the good and merciful deed of the man, argue and certainly prove the goodness of him that does it, according to Christ's sayings: "You shall know them by their fruits." And if any man will object, that evil and naughty men do sometimes by their deeds appear to be very godly and virtuous, I will answer, so does the crab and choke pear seem outwardly to have sometime as fair a red, and as mellow a color, as the fruit that is good indeed. But he that will bite and take a taste, shall easily judge between the sour bitterness of the one, and the sweet savoriness of the other. And as the true Christian man, in thankfulness of his heart, for the redemption of his soul purchased by Christ's death, shows kindly by the fruit of his faith, his obedience to God, so the other as a merchant with God, does all for his own gain, thinking to win heaven by the merit of his works, and so defaces and obscures the price of Christ's blood, who only wrought our cleansing from sin. The meaning then of these sayings in the Scriptures and other holy writings: "Alms deeds do wash away our sins," and, "mercy to the poor blots out our offences", is, that we doing these things according to God's will and our duty, have our sins indeed washed away, and our offences blotted out, not for the worthiness of them, but by the grace of God which works all in all, and that for the promise that God has made to them that are obedient unto his commandment, that he which is the truth, might be justified in performing the truth, due to his true promise. Alms deeds do wash away our sins, because God does grant then to repute us as clean and pure, when we do them for his sake, and not because they deserve or merit our purging, or for that they have any such strength and virtue in themselves. I know that some men, too much addicted to the advancing of their works, will not be contented with this answer, and no marvel, for such men can no answer content or suffice. Wherefore leaving them to their own willful sense, we will rather have regard to the reasonable and godly, who as they most certainly know and persuade themselves, that all goodness, all bounty, all mercy, all benefits, all forgiveness of sins, and whatever can be named good and profitable, either for the body or for the soul, do come only of God's mercy and mere favor, and not of themselves. So though they do never so many and so excellent good deeds, yet are they never puffed up with the vain confidence of them. And though they hear and read in God's word, and other where in godly men's works, that alms deeds, mercy, and charitableness washes away sin, and blots out iniquity, yet do they not arrogantly and proudly stick and trust unto them, or brag themselves of them, as the proud Pharisee did, lest with the Pharisee they should be condemned. But rather, with the humble and poor Publican confess themselves sinful wretches, unworthy to look up to heaven, calling and craving for mercy, that with the Publican they may be pronounced of Christ to be justified. The godly do learn that when the Scriptures say that by good and merciful works, we are reconciled to God's favor, we are taught then to know what Christ by his intercession and mediation obtains for us of his Father, when we are obedient to his will. Yes, they learn in such manner of speaking a comfortable argument of God's singular favor and love, that attributes that unto us and to our doings, that he by his spirit works in us, and through his grace procures for us. And yet this notwithstanding, they cry out with Saint Paul, "Oh wretches that we are", and acknowledge (as Christ teaches) that when they have all done, they are but unprofitable servants, and with the blessed King David, in respect of the just judgments of God, they do tremble, and say: "Who shall be able to abide it, Lord, if you will give sentence according to what we deserve?" Thus they humble themselves, and are exalted of God. They count themselves vile, and of God are counted pure and clean. They condemn themselves, and are justified of God. They think themselves unworthy of the earth, and of God are thought worthy of heaven. Thus by God's Word are they truly taught how to think rightly of merciful dealing of alms, and of God's special mercy and goodness are made partakers of those fruits that his word has promised. Let us then follow their examples, and both show obediently in our life those works of mercy that we are commanded, and have that right opinion and judgment of them that we are taught, and we shall in like manner, as they, be made partakers, and feel the fruits and rewards that follow such godly living, so shall we know by proof what profit and commodity comes from giving of alms, and aiding the poor.

You have already heard two parts of this treatise of alms deeds. The first, how pleasant and acceptable before God the doing of them is, the second, how much it behooves us, and how profitable it is to apply our selves unto them. Now in the third part will I take away that which hinders many from doing them. There be many that when they hear how acceptable a thing in the sight of God the giving of alms is, and how much God extends his favor towards them that are merciful, and what fruits and commodities come to them by it, they wish very gladly with themselves that they also might obtain these benefits, and be counted such of God as whom he would love or do for. But yet these men are with greedy covetousness so pulled back, that they will not bestow one halfpenny or one piece of bread, that they might be thought worthy of God's benefits, and so to come into his favor. For they are evermore fearful, and doubting, lest by often giving, although it were but a little at a time, they should consume their goods, and so impoverish themselves, that even themselves at the length should not be able to live, but should be driven to beg, and live of other men's alms. And thus they seek excuses to withhold themselves from the favor of God, and choose with pinching covetousness, rather to lean unto the devil, than by charitable mercifulness, either to come unto Christ, or to suffer Christ to come unto them. Oh that we had some cunning and skilful physician that were able to purge them of this so pestilent a disposition, that so sore infects, not their bodies, but their minds, and so by corrupting their souls, brings their bodies and souls into danger of hell fire. Now lest there be any such among us (dearly beloved) let us diligently search for that physician, which is Jesus Christ, and earnestly labor that of his mercy he will truly instruct us, and give us a present remedy against so perilous a disease. Hearken then, whoever you are that fears lest by giving to the poor you should bring your self to beggery. That which you take from yourself to bestow upon Christ, can never be consumed and wasted away. Wherein you shall not believe me, but if you have faith, and be a true Christian, believe the Holy Ghost, give credit to the authority of God's Word that thus teaches. For thus says the Holy Ghost by Solomon: "He that gives unto the poor, shall never want." Men suppose that by hoarding and laying up still, they shall at length be rich, and that by distributing and laying out, although it be for most necessary and godly uses, they shall be brought to poverty. But the Holy Ghost, which knows all truth, teaches us another lesson, contrary to this. He teaches us that there is a kind of dispensing that shall never diminish the stock, and a kind of saving that shall bring a man to extreme poverty. For where he says, that the good alms-man shall never have scarcity, he adds: "But he that turns away his eyes from such as be in necessity, shall suffer great poverty himself." How far different then is the judgment of man, from the judgment of the Holy Ghost? The holy apostle Paul, a man full of the Holy Ghost, and made privy even of the secret will of God teaches that the liberal alms-giver shall not thereby be impoverished. He that ministers (says he) seed unto the sower, will minister also bread unto you for food, yes, he will multiply your seed, and increase the fruits of your righteousness (2 Corinthians 9:10). He is not content to advertise them that they shall not lack, but he shows them also in what sort God will provide for them. Even as he provided seed for the sower in multiplying it, and giving great increase, so he will multiply their goods, and increase them, that there shall be great abundance. And lest we should think his sayings to be but words and not truth, we have an example thereof in book of  I Kings¹, which confirms and seals it up as a most certain truth. The poor widow that received the banished prophet of God, Elijah, when as she had but a handful of meal in a vessel, and a little oil in a cruse, whereof she would make a cake for her self and her son, that after they had eaten that, they might die, because in that great famine there was no more food to be gotten. Yet when she gave part thereof to Elijah, and defrauded her own hungry belly mercifully to relieve him, she was so blessed by God, that neither the meal nor the oil was consumed all the time while that famine did last, but thereof both the prophet Elijah, she, and her son, were sufficiently nourished and had enough.

Oh consider this example you unbelieving and faithless covetous persons, who discredit God's word, and think his power diminished! This poor woman, in the time of an extreme and long scarcity of food had but one handful of meal and a little cruse of oil, her only son was ready to perish before her face for hunger, and she her self like to pine away, and yet when the poor prophet came and asked part, she was so mindful of mercifulness, that she forgot her own misery, and rather than she would omit the occasion given to give alms, and work a work of righteousness, she was content presently to hazard her own and her son's life. And you, who have great plenty of meats and drinks, great store of moth eaten apparel, yes, many of you great heaps of gold and silver, and he that has least, has more than sufficient, now in this time, when (thanks be to God) no great famine oppresses you, your children being well clothed and well fed, and no danger of death for famine to be feared, will rather cast doubts and perils of unlikely extreme poverty, then you will part with any piece of your excesses, to help and aid the poor, hungry, and naked Christ, that comes to your doors a begging. This poor and harmless widow never cast doubts in all her misery what wants she her self should have, she never distrusted the promise that God made to her by the prophet, but straightway went about to relieve the hungry prophet of God, yes, preferring his necessity before her own. But we, like unbelieving wretches, before we will give one penny, we will cast a thousand doubts of danger, whether that will stand us in any stead, that we give to the poor, whether we should not have need of it at any other time, and whether here it would not have been more profitably bestowed. So that it is more hard to wrench a strong nail (as the proverb says) out of a post, than to wring a dollar out of our fingers. There is neither the fear nor the love of God before our eyes, we will more esteem a penny, than we either desire God's kingdom, or fear the devil's dungeon. Hearken therefore you merciless misers, what will be the end of this your unmerciful dealing. As certainly as God nourished this poor widow in the time of famine, and increased her little store, so that she had enough, and felt no extreme poverty when others pined away, so certainly shall God plague you with poverty in the midst of plenty. Then when others have abundance and be fed at full, you shall utterly waste and consume away your selves, your store shall be destroyed, your goods plucked from you, all your glory and wealth shall perish, and that which when you had, you might have enjoyed your self in peace, and might have bestowed upon others most godly, you shall seek with sorrow and sighs, and no where shall find it. For your unmercifulness towards others, you shall find no man that will show mercy towards you. You that had stony hearts towards others, shall find all the creatures of God, toward you as hard as brass and iron. Alas, what fury and madness possesses our minds, that in a matter of truth and certainty, we will not give credit to the truth, testifying unto that which is most certain. Christ says, that if we will first seek the kingdom of God, and do the works of righteousness thereof, we shall not be left destitute, all other things shall be given to us plenteously. No, say we, I will first look that I be able to live myself, and be sure that I have enough for me and mine, and if I have anything over, I will bestow it to get God's favor, and the poor shall then have part with me.

See I pray you the perverse judgment of men, we have more care to nourish the carcass, than we have fear to see our soul perish. And as Cyprian says, while we stand in doubt lest our goods fail, in being over liberal, we put it out of doubt, that our life and health fails, in not being liberal at all (Cyprian, `Sermon. de Eleemosina'">Sermon.). While we are careful for diminishing of our stock, we are altogether careless to diminish our selves. We love wealth, and lose our souls. We fear lest our patrimony should perish from us, but we fear not lest we should perish for it. Thus do we perversely love that which we should hate, and hate that which we should love, we are negligent where we should be careful, and careful where we need not. Thus vain fear to lack our selves if we give to the poor, is much like the fear of children and fools, which when they see the bright glimmering of a glass, they do imagine immediately that it is the lightning and yet the brightness of a glass never was the lightning. Even so, when we imagine that by spending upon the poor, a man may come to poverty, we are cast into a vain fear, for we never heard or knew, that by that means any man came to misery, and was left destitute, and not considered of God. No, we read to the contrary in the Scripture (as I have before shown, and as by infinite testimonies and examples may be proved) that whoever serves God faithfully and unfeinedly in any vocation, God will not suffer him to decay, much less to perish. The Holy Ghost teaches us by Solomon, that the Lord will not suffer the soul of the righteous to perish for hunger (Proverbs 10:3). And therefore David says unto all them that are merciful, "O fear the Lord you that are his Saints, for they that fear him lack nothing" (Psalms 34:1). The lions do lack and suffer hunger, but they which seek the Lord shall want no manner of thing that is good. When Elijah was in the desert, God fed him by the ministry of a raven, that evening and morning brought him sufficient food (1 Kings 17:4-6). When Daniel was shut up in the lions' den, God prepared meat for him, and sent it thither to him. And there was the saying of David fulfilled, "The lions do lack and suffer hunger, but they which seek the Lord, shall lack no good thing" (Psalms 34:10). For while the lions, which should have been fed with his flesh, roared for hunger and desire of their pray, whereof they had no power, although it were present before them, he in the mean time was fresh fed from God, that should with his flesh have filled the lions. So mightily God works to preserve and maintain those whom he loves, so careful is he also to feed them who in any state or vocation do unfeignedly serve him. And shall we now think that he will be unmindful of us, if we are obedient to his word, and according to his will have pity on the poor? He gives us all wealth before we do any service for it, and will he see us lack necessities when we do him true service? Can a man think that he that feeds Christ, can be forsaken of Christ, and left without food? Or will Christ deny earthly things unto them whom he promises heavenly things for his true service? It cannot be therefore (dear brethren) that by giving of alms, we should at any time lack ourselves, or that we which relieve other men's need, should ourselves be oppressed with extreme poverty. It is contrary to God's word, it opposes his promise, it is against Christ's property and nature to suffer it, it is the crafty surmise of the devil to persuade us of it. Wherefore stick not to give alms freely, and trust notwithstanding, that God's goodness will minister unto us sufficiency and plenty, so long as we shall live in this transitory life, and after our days here well spent in his service, and the love of our brethren, we shall be crowned with everlasting glory, to reign with Christ our Savior in heaven, to whom with the Father and the Holy Ghost, be all honor and glory for ever. Amen.

*1. "Third book of Kings" is today's "1 Kings".  The Jerusalem Bible (1966), "Introduction to the Books of Joshua, Judges, Ruth, Samuel, and Kings", page 273.  1 and 2 Kings, like 1 and 2 Samuel, were originally one book in the Hebrew Bible. In the Greek translation they are numbered not '1 and 2' but '3 and 4' (3 and 4 Kingdoms), and in the Vulgate (3 and 4 Kings).