The plea of the poor. Or A treatise of beneficence and alms-deeds teaching how…The plea of the poore. Or A treatise of benificence and almes-deeds teaching how…

Sect. 2. The subordinate ends of giving alms.

Sect. 2. The subordinate ends of giuing almes.

The subordinate ends at which we must aim, are the good of our brethren, who are refreshed with our alms, the adorning of our profession with these fruits of piety, the edification of others by our good example, the stopping of the mouths of our adversaries, when as they see our love towards God manifested in our love towards our brethren, and have nothing to speak against our Christian conversation: Finally our own present good, in respect both of temporal and spiritual benefits, and the furthering and assuring of our eternal salvation.

The subordinate ends at which we must aime, are the good of our brethren, who are refreshed with our almes, the adorning of our profession with these fruits of piety, the edification of others by our good example, the stopping of the mouths of our aduersaries, when as they see our loue towards God manifested in our loue towards our brethren, and haue nothing to speake against our Christian conuersation: Finally our owne present good, in respect both of temporall and spirituall benefits, and the furthering and assuring of our eternall saluation.

Sect. 3. That if our ends be evil, the action is unprofitable.

Sect. 3. That if our ends be euill, the action is vnprofitable.

But if contrariwise the fountain of our alms be pride and self-love, and our end be, like the ¹hypocrites, to be seen of men, we have our reward, as our Saviour teacheth us. Matth. 6. 2. Or if with the proud Pharisee we give alms, that we may glory and boast our selves in them, even unto God himself: or with Popish Justiciaries, do them with an opinion of merit, or to satisfy Gods justice for our sins (for so they teach, that they satisfy for sin by those three principal works, alms-deeds, prayer, and fasting) then in our almsdeeds, we shall sacrifice unto God swines flesh, and the head of a dog, or (which is more abominable unto him) our works defiled with hellish pride and horrible blasphemy against his free grace, and the all sufficiency of Christs merits and satisfaction, by whose poverty alone we are ²made rich. As it is 2. Cor. 8. 9.

But if contrariwise the fountaine of our almes bee pride and selfe-loue, and our end bee, like the ¹hypocrites, to be seene of men, we haue our reward, as our Sauiour teacheth vs. Matth. 6. 2. Or if with the proud Pharisie wee giue almes, that wee may glory and boast our selues in them, euen vnto God himselfe: or with Popish Iusticiaries, doe them with an opinion of merit, or to satisfie Gods iustice for our sinnes (for so they teach, that they satisfie for sinne by those three principall workes, almes-deedes, praier, and fasting) then in our almsdeedes, we shall sacrifice vnto God swines flesh, and the head of a dogge, or (which is more abominable vnto him) our workes defiled with hellish pride and horrible blasphemie against his free grace, and the all sufficiency of Christs merits and satisfaction, by whose pouertie alone we are ²made rich. As it is 2. Cor. 8. 9.

1. 1Matth. 6. 2. Luc. 18.
2. 22. Cor. 8. 9.

CHAP. 8. Of the subject matter of alms: where is showed that we ought to give unto the poor only that which is our own; and what it should be both in respect of quantity and quality.

CHAP. 8. Of the subiect matter of almes: where is shewed that we ought to giue vnto the poore onely that which is our owne; and what it should bee both in respect of quantitie and qualitie.

Sect. 1. That we must give that only which is our own.

Sect. 1. That we must giue that onely which is our owne.

And so I come from the causes moving us to give our alms, to speak of the work it self, where we will consider the subject matter about which it is exercised, the persons to whom it belongeth, the right manner how they are to be bestowed, the time when we are bound to do them, the properties of Christian alms, wherein they differ from the alms of hypocrites and worldlings, and lastly, the divers sorts and kinds of them. In respect of the first, we must give only that which is our own, by just and lawful means derived unto us: as by inheritance, free gift or honest getting, by our own painful labours and endeavours. For alms-deeds are liberal gifts, whereby we alienate the property of the thing given from our selves, and not from other men, to the relief of those who stand in need. And to be liberal of that which is not our own, but of right belongeth unto others, is to take goods from the right owners, to whom God hath given them, and to bestow them on others at our own pleasure, wch is (as we say in the proverb) to cut a large shive out of another mans loaf, to rob Peter, that we may pay Paul, and in ⟨p. 64⟩truth no better then plain theft in the sight of God. Now in our Christian sacrifice of alms-deeds, we must take heed we offer not unto God strange fire nor stolen oblations; for if the hire of an harlot, or price of a dog, might not ¹be consecrated unto God, because they were an abomination unto him, then neither may we offer that which we have gotten by stealth and robbery, fraud and deceit, oppression and cruelty, which are no less abominable and odious. Isaiah ²61. 8. And therefore justice and mercy must be matched together, according to that Micah. 6. ³8. deal justly and love mercy, and as mercy must lay out that which is given to the poor, so justice must first bring it in. The which is signified by those phrases which the Scriptures use in enjoining unto us this duty of giving alms; as, Cast thy bread upon the face of the waters. And honour the ⁴Lord with thy substance, and with the first fruit of all thine increase. And deal thy bread to the hungry. implying that it must be our own and not other mens. And the Apostle requireth every one to lay by him in store for this use, as God hath prospered ⁵him;

ANd so I come from the causes moouing vs to giue our almes, to speake of the worke it selfe, where wee will consider the subiect matter about which it is exercised, the persons to whom it belongeth, the right manner how they are to bee bestowed, the time when wee are bound to doe them, the properties of Christian almes, wherein they differ from the almes of hypocrites and wordlings, and lastly, the diuers sorts and kindes of them. In respect of the first, wee must giue onely that which is our owne, by iust and lawfull means deriued vnto vs: as by inheritance, free gift or honest getting, by our owne painefull labours and endeauours. For almes-deedes are liberall gifts, whereby wee alienate the propertie of the thing giuen from our selues, and not from other men, to the releefe of those who stand in neede. And to be liberall of that which is not our owne, but of right belongeth vnto others, is to take goods from the right owners, to whom God hath giuen them, and to bestow them on others at our owne pleasure, wch is (as we say in the prouerb) to cut a large shiue out of another mans loafe, to rob Peter, that we may pay Paul, and in ⟨p. 64⟩truth no better then plaine theft in the sight of God. Now in our Christian sacrifice of almes-deedes, wee must take heede wee offer not vnto God strange fire nor stolne oblations; for if the hire of an harlot, or price of a dogge, might not ¹be consecrated vnto God, because they were an abomination vnto him, then neither may we offer that which we haue gotten by stealth and robberie, fraud and deceipt, oppression and cruelty, which are no lesse abominable and odious. Esay ²61. 8. And therefore iustice and mercy must bee matched together, according to that Micha. 6. ³8. deale iustly and loue mercie, and as mercie must lay out that which is giuen to the poore, so iustice must first bring it in. The which is signified by those phrases which the Scriptures vse in enioyning vnto vs this dutie of giuing almes; as, Cast thy bread vpon the face of the waters. And honour the ⁴Lord with thy substance, and with the first fruit of all thine encrease. And deale thy bread to the hungrie. implying that it must be our owne and not other mens. And the Apostle requireth euerie one to lay by him in store for this vse, as God hath prospered ⁵him;

1. 1Deut. 23. 18.
2. 2Esa. 61. 8.
3. 3Micah. 6. 8.Micha. 6. 8.
4. 4Eccles. 11. 1. Prou. 3. 9. Isaiah 58. 7.Eccles. 11. 1. Prou. 3. 9. Esay 58. 7.
5. 51. Cor. 16. 2.

so that nothing must be given to God for the benefit of the poor, but that which he hath first given unto us, in blessing our honest endeavours with fruitful success. So as we may say with David, 1. Chron. 29. 14. All things come of thee, and of thine own we have given thee.

so that nothing must be giuen to God for the benefit of the poore, but that which he hath first giuen vnto vs, in blessing our honest endeauours with fruitfull successe. So as wee may say with Dauid, 1. Chron. 29. 14. All things come of thee, and of thine owne wee haue giuen thee.

Sect. 2. Ill gotten goods must not be given, out restored to the owners.

Sect. 2. Ill gotten goods must not be giuen, out restored to the owners.

Whereby it appeareth that men cannot lawfully give alms out of those goods which they have gotten by theft and rapine, bribery and extortion, simony ⟨p. 65⟩and usury, dicing and unlawful gaming. For as the Civilians say well. Bonus usus non justificat iniustè quaesita. The good use doth not justify the unjust getting of their goods. Because such goods are not their own but other mens, which they are bound in conscience to restore to their true owners; unless it be in this case, that they cannot possibly make restitution, because those whom they have wronged are dead or unknown unto them; and then it being unlawful to keep these goods themselves, it is the best course to give them unto God, the chief Lord of all, when the next and proper owner cannot be found; even as by our Law stolen goods found in the ground of an inferior Tenant, belongs to the chief Land-Lord, when the party appeareth not whose they are, or else to the King, when the thief is taken with his theft about him. An example whereof we have in Zacheus, who having by his office gotten much unjustly, after his conversion, offereth ¹fourfold restitution unto all whom he had wronged, and because many could not be found to whom he should make it, he offereth to bestow half of his goods to the relief of the poor. Where by the way we may observe that this heathenish Publican was in his worst estate to be justified before many among us, making profession of Christian Religion, who if they should make a four-fold, yea, single restitution of their ill gotten goods, could not make the poor much beholding for that half which should remain, seeing all would be too little to make satisfaction.

Whereby it appeareth that men cannot lawfully giue almes out of those goods which they haue gotten by theft and rapine, briberie and extortion, simonie ⟨p. 65⟩and vsurie, dicing and vnlawfull gaming. For as the Ciuilians say well. Bonus vsus non iustificat iniustè quaesita. The good vse doth not iustifie the vniust getting of their goods. Because such goods are not their owne but other mens, which they are bound in conscience to restore to their true owners; vnlesse it be in this case, that they cannot possibly make restitution, because those whom they haue wronged are dead or vnknowen vnto them; and then it being vnlawfull to keepe these goods themselues, it is the best course to giue them vnto God, the chiefe Lord of all, when the next and proper owner cannot be found; euen as by our Law stolne goods found in the ground of an inferiour Tenant, belongs to the cheife Land-Lord, when the partie appeareth not whose they are, or else to the King, when the theefe is taken with his theft about him. An example whereof we haue in Zacheus, who hauing by his office gotten much vniustly, after his conuersion, offereth ¹fourefold restitution vnto all whom he had wronged, and because many could not bee found to whom he should make it, hee offereth to bestow halfe of his goods to the releefe of the poore. Where by the way we may obserue that this heathenish Publican was in his worst estate to be iustified before many among vs, making profession of Christian Religion, who if they should make a foure-fold, yea, single restitution of their ill gotten goods, could not make the poore much beholding for that halfe which should remaine, seeing all would be too little to make satisfaction.

1. 1Luke 19. 8.

Sect. 3. That it is unlawful to give other mens goods proved.

Sect. 3. That it is vnlawfull to giue other mens goods proued.

But if we know the parties whom we have wronged in ill getting of our goods, we must restore them unto them again. For God much preferreth this just obedience before an unjust & wicked sacrifice: yea, whereas that is pleasing and acceptable, this his soul hateth, because in his word he hath forbidden it. According to that Prou. 15. 8. The sacrifice of the wicked is an abomination unto the Lord. And God himself professeth, I the Lord love judgement, I hate robbery for burnt offering. Esa. 61. 8. So the son of Sirach. Eccli. ¹34. 18. He that sacrificeth of a thing wrongfully gotten, his offering is ridiculous, and the gifts of unjust men are not accepted. For he who retaineth ill gotten goods, and restoreth them not to the right owners, liveth in his sin without repentance, and as it followeth in the next words; The most high is not pleased with the offerings of the wicked, neither is he pacified for sin by the multitude of sacrifices.

But if wee know the parties whom wee haue wronged in ill getting of our goods, we must restore them vnto them againe. For God much preferreth this iust obedience before an vniust & wicked sacrifice: yea, whereas that is pleasing and acceptable, this his soule hateth, because in his word hee hath forbidden it. According to that Prou. 15. 8. The sacrifice of the wicked is an abomination vnto the Lord. And God himself professeth, I the Lord loue iudgement, I hate robberie for burnt offring. Esa. 61. 8. So the sonne of Syrach. Eccli. ¹34. 18. He that sacrificeth of a thing wrongfully gotten, his offring is ridiculous, and the gifts of vniust men are not accepted. For he who retaineth ill gotten goods, and restoreth them not to the right owners, liueth in his sinne without repentance, and as it followeth in the next words; The most high is not pleased with the offrings of the wicked, neither is he pacified for sinne by the multitude of sacrifices.

1. 1Esa 61 8.

Sect. 4. Alms out of goods gotten by oppression unlawful.

Sect. 4. Almes out of goods gotten by oppression vnlawfull.