Galatians 2:10

In these words, Paul sets downe the fourth and last signe of his approbation at Ierusalem, on this manner. At my departing the Apostles warned me to remember the poore, and of no other thing did they giue me warning: therefore there was a full and perfect consent betweene vs.

In the wordes, two things are set downe, the Apostolicall warning, and the practise of it by Paul. The warning in these words, [Warning onely that we should remember the poore.] In them three points are to be considered. The first, that the Church of Ierusalem is in extreame pouertie. And the causes of it may be two. The first, because the poorer sort receiued the Gospel: thus it was in Corinth, 1. Cor. 1, 26. Not many wise according to the flesh, not many mightie, not many noble. The like we in experience at this day: the poorer sort among vs doe more heartily receiue it then they of the richer sort. By this we are taught, that we may not fixe our loue, and our confidence vpon riches: & they that buie, must be as though they bought not, and they that possesse, as though they possessed not. Because riches steale away the heart. The second cause of their pouertie was, that they were depriued of their riches for the profession of the name of Christ. 1. Thess. 2. 14. Heb. 10. 34. Here we are taught to sit downe, and to recken what the profession of Christ will cost vs to the vttermost: and we must put this in our account, that we must be readie, and willing to part with the deerest things in the world, for the name of Christ. And this reckning and resolution must we daily carrie about with vs.

The second point is, Why the Church of Ierusalem must be releeued by the Gentiles, considering by Gods law Deut. 15. 11. euery place must releeue his owne poore. Ans. We are first of all, debters to our owne poore, and they must first be releeued: this done (in the case of extreame necessitie) we are debters to the poore a thousand miles off. And in this case, did the Apostles craue releefe of the Gentiles, for them of Ierusalem.

The third point is, that the Apostles themselues are carefull for the gathering of releefe. Hence we learne, that it is the office of Pastours and teachers, not only to preach and dispence the word, but also to haue care of the poore: and this care is to be shewed in exhortation, counsell, ouersight. As for the administration and execution of matters belonging to the poore, it belongs to others. If the Apostles at any time gathered, carried, and dispensed releefe, it was because the Church was not yet founded, and planted, and therefore there was no other to doe it.

Now I come to the practise of Paul, in these words; Which thing also I was diligent to doe it. Here first let vs marke, that Paul who had spoiled and made hauocke of the Church of Ierusalem, now gathers releefe, (and as we say) begges for it: and, no doubt, the rather that he may make some recompence for the wrong he had done. By his example we are taught to make Satisfaction for all iniuries and hurts done to others, and that to the vttermost. He that steales, according to the qualitie of his theft, must restore either twofold, or fourefold, Exod. 22. 7. he that maimes a man must pay for his healing, and for his resting, that is, for the losse of his labour, Exod. 21. 19. Daniel saith to Nabuchadnezzar, O King, breake off thy sinnes with almes deedes, Dan. 4. 24. that is, whereas thou hast bin giuen to crueltie, and oppression, cease to doe so any more, and make some recompence by giuing of almes. Dauid saith, it is the propertie of a wicked man, to borrow, and not to repay, Psal. 37. 21. Satisfaction, recompence, and restitution, is the way to life by the appointment of God. Ezech. 18. 7. and 33. 15. If thou restore the pledge, and repay that which thou hast robbed, thou shalt liue, and not die. The Lord saith, Are the treasures of wickednes yet in the house of the wicked? and he addes, that he will not iustifie the false ballance, Mich. 6. 10, 11. Zacheus, in his conuersion for known wrongs, restores fourefold: and for his vnknown wrongs he giues halfe his goods to the poore. Luk. 19. 7.

Let vsurers, ingrossers, and all that oppresse, or deale deceitfully, remember this; and begin to make conscience of this du ty of Satisfaction, or restitution. And that it may the better be practised, I will further set downe fiue points.

The first is, who must satisfie and restore? Ans. He that is the cause of any wrong, or losse to others: and all they that are accessarie. Men may be accessarie many waies, by commaundement, by counsell, by consent, by partnership, by receiuing, by silence when a man ought to speake, by not hindring when he ought to hinder, by not manifesting that which we ought to manifest.

The second is, To whom must restitution be made? Ans. To him that is wronged, and beares the losse, (if the partie be knowne and aliue:) if he be dead, to his heires: if all be dead, to the poore. If the person wronged be not knowne to vs (as often it falls out) then restitution is to be made to the Church, or commonwealth, and restitution is to be turned into Almes for the poore. Dan. 4. 24. Moreouer, if both the giuing and the receiuing of a thing be vnlawfull, as in bribes, and Simoniacall gifts; restitution is not to be made to the giuer, but, as before, it is to be applied to common vse, specially to releefe.

The third point is, What must be restored? Ans. The things which are of vsvniustly receiued, or deteined, either known to vs, or vnknowne. If they be knowne, they are in their owne kind to be restored, or in value, Exod. 21. 19. If the partie, who is to restore, be in extreame pouertie, and haue not wherewith to make recompence, he must doe that which he can, that is, he must shew a readie and willing minde: and this is done by confession, and by crauing of pardon. If goods to be restored, be for their value and quātitie vnknowne, then restitution must be made according to the iudgement, and discretion of them that are wise.

The fourth point is, touching the time when? Ans. In respect of preparation of mind, we must presently satisfie: yet not in respect of execution. For the Act of restitution may be deferred, if there be ignorance of the right, or ignorance of the fact, if the restorer be in extreame neede: if vpon present restitution, life, goods, or good name, be indangered.

The last point is, in what order and manner, Restitution is to be made? Ans. Things certen must first be restored, and things vncerten after. Among things certen, that is, which certenly belongs vnto an other, things bought and not deliuered, are to be restored, and Deposita, things committed to our trust. If things to be restored for their value and qualitie be vncerten, the order is this; Restitution must be made (according to the discretion of wise men) in some part: and for the rest, pardon to be craued. Againe, in restitution warines is to be vsed, least by supplying the losses of other men, we make to our selues the losse of good name.

Againe, in Pauls practise we see an earnest care and diligence to prouide for the poore. And his diligence is further expressed Rō. 15. 25, 28. where it is said, that he ministred to the Saints at Ierusalem, and withall that he gaue himselfe no rest in this dutie, till he had sealed this fruit vnto them, that is, till he saw it done according to his desire. His example must be followed of vs. It is not enough for vs to giue good words, and to wish well, but we must in our places and callings, doe our endeauour that releefe may euen be sealed to our poore. And there be many reasons to mooue vs. First, let vs consider that the charge was very great, to maintaine the altar of the Lord in the old Testament with sheepe, and oxen, and offerings of all kinds: and now in the new Testament the poore come in the roome of the Altar. Secondly, the poore represent the person of Christ; and in them he comes vnto vs, and saith, J am hungrie, I am sicke, I am naked, I am harbourlesse: therfore, looke what we would doe to Christ, the same must we doe to them. Thirdly the poore haue title, and interest, to part of our goods: for God is the Lord of them, and we are but stewards to dispose and vse them, according to his appointment. And his will is, that part of our goods be giuen for the releefe of the poore. If this be not done, we are theeues in respect of the goods we possesse. Lastly, mercie or the bowels of compassion in vs, is a pledge, or an impression of the mercie that is in God, towards vs: and by it we may knowe, or feele in our selues, that mercie belongs vnto vs. Thus we see, what is our dutie: nowe let vs consider what is our fault. Not to blame any person or persons, it is our common fault, that we are backeward and slacke in this dutie. And the cause is, that we doe not heartily giue our selues to Christ: and this makes vs to be so slacke in giuing our goods to the poore, 2. Cor. 9. 5. Againe, we commonly liue (as it were) without a law. We doe not with Dauid, set the laws of God before vs, Psal. 119. v. 168. Neither doe we apply our hearts to his statutes, v. 112. For then would we with Dauid, make haste to keepe the commandements of God, v. 60. Specially this great commandement of releefe: and the rather, because the obseruing of it, is the inriching of vs all.

Lastly, let vs marke, that Paul beeing warned of the Apostles, was diligent to doe that, whereof he was warned. The like must we doe. It is not sufficient to heare, but beside this, there must be in vs a care and diligence to doe and practise that which we heare. For this is to build vpon the rocke. And it is a common fault, to heare much, and doe little. Ezech. 33. 24.