A20764:275
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…
The plea of the poor. Or A treatise of beneficence and alms-deeds teaching how these Christian duties are rightly to be performed, and persuading to the frequent doing of them. Necessary for these times, wherein the works of mercy are so much neglected, or so undiscreetly practiced. Published by John Downame Bachelor in Divinity.The plea of the poore. Or A treatise of benificence and almes-deeds teaching how these Christian duties are rightly to be performed, and perswading to the frequent doing of them. Necessary for these times, wherein the workes of mercy are so much neglected, or so vndiscreetly practized. Published by Iohn Downame Bachelour in Diuinitie.
London: printed by Edward Griffin for Ralph Mabbe, 1616
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Sect. 22. The 6. reason grounded on examples, as 1. of Abigail, 1 Sam. 25.
Sixthly, the power of the wife to give alms appeareth clearly by the examples of holy women in the scriptures; as of Abigail who (not only without the knowledge, but contrary to the mind of her husband Naball, plainly expressed by his absolute refusal) gave a great present to David, and his followers for their relief. Unto ⟨p. 122⟩which it is answered, that Abigails example is no rule for other women; for then by the same reason it should be lawful to call their husbands fools as she did. But to this I reply, that we must distinguish between the infirmities showed in the action, and the action it self; the infirmities and imperfections no man alloweth, but for the action it self it was good, and she pronounced by holy David blessed for it; yea he blesseth God as being the chief author who stirred her up to the doing of this charitable action, v 32. Blessed be 1the Lord God of Israel, who hath sent thee to meet me this day. Secondly, it is said that Abigail was a wise and virtuous woman, and therefore might the better do it. And who giveth liberty unto any other but unto those only, who are able to perform these actions virtuously and with some discretion? Thirdly, it is objected that Naball was a churl and a fool, and therefore it was lawful for his wife who was wiser then he to dispose of some part of his great estate. To which I reply that I give no authority to wives to give against their husbands will, unless they be such Naballs and wicked churls, who by no persuasions will be drawn to the doing of any good. Yea but he must be not only a churl, but also a fool such as Naball was. To which I answer, that who so doth well consider Naballs answer to Davids messengers, and compareth it with Davids present estate, who with his company lived, in the sight of carnal men, like fugitives and out-laws; he will find more wickedness in it, then want of