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. 14. We must at least willingly entertain the first motion.

Sect. 14. We must at least willingly entertaine the first motion.

But if this hath been omitted to prevent suits with our readiness, yet at least the cheerfulness of the heart must show it self in willing entertaining the first motion: and if our benefit have not sought him out before he sued, yet at least let him find it when he sueth. Atque etiam dum rogat erogemus, and let us give even whilst he asketh; or if necessary occasion causeth any stay, yet let us by all means not seem to doubt and deliberate whether we shall give or no; for, proximus ¹est neganti qui dubitavit, nullamque meretur gratiam: he that doubteth deserveth small thanks, because he is next neighbour to him that denieth; nam qui tarde dedit, diu noluit, he that was ⟨p. 20⟩slow in giving, was long unwilling. And this ready entertaining the first motion the wise man requireth. Pro. 3. 27. Withhold not good from thy neighbour ²when it is in thy power to do it; say not to him go and come again, and to morrow I will give thee, when thou hast it by thee. For nothing is more tedious then to hang long in suspense, and we endure with more patience to have our hopes beheaded and quickly killed, then to be racked and tortured with long delays, according to that, Pro. 13. 12. ³Hope deferred maketh the heart sick, but when the desire cometh, it is a tree of life.

But if this hath beene omitted to preuent suits with our readinesse, yet at least the cheerefulnesse of the heart must shew it selfe in willing entertaining the first motion: and if our benefit haue not sought him out before hee sued, yet at least let him finde it when he sueth. Atque etiam dum rogat erogemus, and let vs giue euen whilest hee asketh; or if necessary occasion causeth any stay, yet let vs by all meanes not seeme to doubt and deliberate whether we shall giue or no; for, proximus ¹est neganti qui dubitauit, nullamque meretur gratiam: he that doubteth deserueth small thankes, because hee is next neighbour to him that denieth; nam qui tarde dedit, diu noluit, hee that was ⟨p. 20⟩slow in giuing, was long vnwilling. And this readie intertaining the first motion the wise man requireth. Pro. 3. 27. Withhold not good from thy neighbour ²when it is in thy power to doe it; say not to him goe and come againe, and to morrow I will giue thee, when thou hast it by thee. For nothing is more tedious then to hang long in suspence, and wee indure with more patience to haue our hopes behedded and quickly killed, then to be racked and tortured with long delaies, according to that, Pro. 13. 12. ³Hope deferred maketh the heart sicke, but when the desire commeth, it is a tree of life.

1. 1Seneca.
2. 2Pro. 3. 27.
3. 3Pro. 13. 12.

Sect. 15. The third property is constancy in doing good.

Sect. 15. The third propertie is constancie in doing good.

The third property of beneficence is constancy, and assiduity in doing good; the which is also implied by the metaphor; for the husbandman contenteth not himself to have sowed his seed in former years, but he continueth to sow it still to the end of his life: and though the crop be sometime so small, that the seed it self is scarce returned: yet he will not be discouraged, but will again cast it into the ground, in hope of better success. And thus must we also do in sowing the seeds of our beneficence, casting them daily into the grounds which we find fitted and prepared, and not thinking it enough to adorn our selves with them, as with our best apparel, which ⟨p. 21⟩we only put on on high and festival days, we must make it to be our daily exercise; benefacta benefactis pertegentes (as one saith) making one ¹good deed an introduction unto another, and never leaving to do good, so long as there is any power in our hands to do it. And unto this the Apostle exhorteth. 2. Thes. 3. 13. Brethren be not weary of well-doing, and 1. Thes. 5. 15. Ever follow ²that which is good, both among your selves, and to all men: wherein we shall imitate our heavenly father, and approve our selves to be his children, who reneweth his mercies unto us every morning, and multiplieth his blessings upon us every day with a new supply, and so we shall be sure to receive a rich reward, for if we be steadfast and immovable, always abounding in these works of the Lord, we may be assured that our labour shall not be in vain in the Lord, as it is promised. 1. Cor. ³15. 58.

The third propertie of beneficence is constancie, and assiduitie in doing good; the which is also implied by the metaphor; for the husbandman contenteth not himselfe to haue sowed his seede in former yeares, but he continueth to sow it still to the end of his life: and though the croppe be sometime so small, that the seede it selfe is scarce returned: yet he will not bee discouraged, but will againe cast it into the ground, in hope of better successe. And thus must we also doe in sowing the seedes of our beneficence, casting them daily into the grounds which we finde fitted and prepared, and not thinking it enough to adorne our selues with them, as with our best apparell, which ⟨p. 21⟩we onely put on on high and festiuall daies, wee must make it to bee our daily exercise; benefacta benefactis pertegentes (as one saith) making one ¹good deede an inrroduction vnto another, and neuer leauing to doe good, so long as there is any power in our hands to doe it. And vnto this the Apostle exhorteth. 2. Thes. 3. 13. Brethren bee not wearie of well-doing, and 1. Thes. 5. 15. Euer follow ²that which is good, both among your selues, and to all men: wherein we shall imitate our heauenly father, and approue our selues to bee his children, who reneweth his mercies vnto vs euery morning, and multiplieth his blessings vpon vs euery day with a new supply, and so we shall be sure to receiue a rich reward, for if we be stedfast and immoueable, alwaies abounding in these workes of the Lord, wee may bee assured that our labour shall not bee in vaine in the Lord, as it is promised. 1. Cor. ³15. 58.

1. 1Plautus in tri•m••r.Plau•us in tri•m••r.
2. 22. Thes. 3. 13. 1. Thes. 5. 15. Gal. 6 9.
3. 31. Cor. 15. 58.

Sect. 16 We must increase in doing good.

Yea our care must be, as to grow in grace, so to bring forth new fruits of good works, imitating ¹herein the Church of Thiatira, whose last works excelled the first, Apoc. 2. 19. Seeing we cannot otherwise be sure to be constant in them; for they who go not forward but stand at a stay, will not long stay in their standing. And in this the beneficence of a godly man differeth from that which is in worldlings, who do some good works of mercy by fits, but are not constant in well doing; and also from that which is in hypocrites who do some good deeds for praise or profit, but yet desist when their turn is served; the flame ⟨p. 22⟩of their charity lasting no longer then the fuel doth wherewith it is nourished. But these have only a green blade of an outward profession, and never come to the bearing of ripe fruits; they run well for a time, but get not the garland, because they do not hold out to the end of the race. They are not true Christians, but only dead images of them, like unto that which Nebuchadnezzar saw in a dream, which had an ²head of gold, the middle parts of silver, his thighs of brass, his legs of iron and his feet part of iron and part of clay; for so the head and first beginnings of their works are golden and glorious, but the last and latter ends base and of no worth.

Yea our care must be, as to grow in grace, so to bring forth new fruites of good workes, imitating ¹herein the Church of Thiatira, whose last workes excelled the first, Apoc. 2. 19. Seeing we cannot otherwise be sure to be constant in them; for they who goe not forward but stand at a stay, will not long stay in their standing. And in this the beneficence of a godly man differeth from that which is in worldlings, who doe some good workes of mercy by fits, but are not constant in well doing; and also from that which is in hypocrites who doe some good deedes for praise or profit, but yet desist when their turne is serued; the flame ⟨p. 22⟩of their charitie lasting no longer then the fuell doth wherewith it is nourished. But these haue onely a greene blade of an outward profession, and neuer come to the bearing of ripe fruites; they runne well for a time, but get not the garland, because they doe not hold out to the end of the race. They are not true Christians, but onely dead images of them, like vnto that which Nebuchadnezer saw in a dreame, which had an ²head of gold, the middle parts of siluer, his thighes of brasse, his legges of iron and his feete part of iron and part of clay; for so the head and first beginnings of their workes are golden and glorious, but the last and latter ends base and of no worth.

1. 1Apoc. 2. 19.
2. 2Dan. 4. 31.

Sect. 17. The fourth property which is equality.

Sect. 17. The fourth propertie which is equalitie.

Now that we may thus constantly hold out in well doing unto the end, there is required in the last place, that equality and proportion be observed in discreet fitting of our works of mercy and beneficence unto our state and ability, that they may match, but not exceed it. For we have not a sea of sufficiency which cannot be drawn dry, no nor yet is our estate in it self a springing fountain, which is no sooner empty, but presently it filleth again: but it is like a pool or standing water, or (as it were) a small stream which is fed and supplied by the spring of Gods bounty; and therefore we must not let it flow out faster then it cometh in, but still preserve the main stock (unless it be in cases of great necessity) and keep the pond in a convenient fullness, letting the overplus continually run over to good uses, ⟨p. 23⟩for otherwise there will be an intermission in the stream of our bounty, till the emptiness be replenished, and too much at one time will cause necessarily too little at another.

Now that we may thus constantly hold out in well doing vnto the end, there is required in the last place, that equalitie and proportion bee obserued in discreete fitting of our workes of mercy and beneficence vnto our state and abilitie, that they may match, but not exceede it. For we haue not a sea of sufficiencie which cannot be drawne drie, no nor yet is our estate in it selfe a springing fountaine, which is no sooner emptie, but presently it filleth againe: but it is like a poole or standing water, or (as it were) a small streame which is fed and supplied by the spring of Gods bounty; and therefore wee must not let it flow out faster then it commeth in, but still preserue the maine stocke (vnlesse it be in cases of great necessity) and keepe the pond in a conuenient fulnesse, letting the ouerplus continually runne ouer to good vses, ⟨p. 23⟩for otherwise there will be an intermission in the streame of our bountie, till the emptinesse be replenished, and too much at one time will cause necessarily too little at another.

Sect. 18. Good husbandry required that we may do good deeds.

Sect. 18. Good husbandrie required that we may do good deedes.

But yet because the Scriptures require, that we should be bountiful and plentiful in good works, this should increase our care and diligence in preserving and increasing of our estates, by all lawful means, in acquisition and getting by our honest and painful labours in our callings, and by our frugal husbanding and thrifty spending of our goods, that so having greater plenty we may be the richer in good works. According to that Eph. 4. 28. Otherwise though we cannot justly be ¹condemned of niggardliness and uncharitableness, because we do but little good, seeing we cannot go beyond our tether, nor extend our good works beyond the reach of our ability; yet may we be condemned of sloth and negligence, or wasting and ill husbandry, whereof it is that we have no better ability.

But yet because the Scriptures require, that we should be bountifull and plentiful in good works, this should increase our care and diligence in preseruing and increasing of our estates, by all lawful meanes, in acquisition and getting by our honest and painefull labours in our callings, and by our frugall husbanding and thriftie spending of our goods, that so hauing greater plentie we may be the richer in good workes. According to that Eph. 4. 28. Otherwise though we cannot iustly be ¹condemned of niggardlinesse and vncharitablenesse, because we doe but little good, seeing we cannot goe beyong our tether, nor extend our good workes beyond the reach of our abilitie; yet may we be condemned of sloath and negligence, or wasting and ill husbandrie, whereof it is that we haue no better abilitie.

1. 1Ephes. 4. 28.

CHAP. 3. Of Almsdeeds, and first of the action of giving, and the properties of it.

CHAP. 3. Of Almesdeedes, and first of the action of giuing, and the properties of it.

Sect. 1. Of almsdeeds and first of the action of giving.

Sect. 1. Of almesdeeds and first of the action of giuing.

And so I come from the general duty of beneficence, to the more special duty of alms deeds, expressed in these words, he hath given to the poor. In which consider two things; the action, and the object. Of which I will entreat, ⟨p. 24⟩first severally, then jointly. The action is giving, which is a free and liberal contract, whereby the property and use of some good thing, is alienated from one and conferred upon another, out of the good will and bounty of the benefactor. And it hath two extremes, the one, in excess, lavish prodigality; and the other in defect, base niggardliness. Between which extremes this virtuous action holdeth the mean, being guided with true wisdom, judgement and discretion (as all other virtues are, according to that, Psal. 112. 5. A good man ¹showeth favour and lendeth; he will guide his affairs with discretion.) And in respect of the quantity of the gift, it keepeth a good proportion, both in respect of his ability, who giveth, and his necessity, who receiveth. And hereof it is that these almsdeeds are called righteousness in the Scriptures (as hereafter we shall see) to teach us, that they are to be done justly, according to the rule of equity; due respect being had both to our own state and means, and the necessities and wants of our poor brethren.

ANd so I come from the generall dutie of beneficence, to the more speciall duetie of almes deedes, expressed in these words, hee hath giuen to the poore. In which consider two things; the action, and the obiect. Of which I wil intreate, ⟨p. 24⟩first seuerally, then iointly. The action is giuing, which is a free and liberall contract, whereby the propertie and vse of some good thing, is alienated from one and conferred vpon another, out of the good will and bountie of the benefactour. And it hath two extreames, the one, in excesse, lauish prodigality; and the other in defect, base niggardlinesse. Betweene which extreames this vertuous action holdeth the meane, being guided with true wisdome, iudgement and discretion (as all other vertues are, according to that, Psal. 112. 5. A good man ¹sheweth fauour and lendeth; he will guide his affaires with discretion.) And in respect of the quātity of the gift, it keepeth a good proportion, both in respect of his ability, who giueth, and his necessity, who receiueth. And hereof it is that these almesdeedes are called righteousnesse in the Scriptures (as hereafter we shall see) to teach vs, that they are to be done iustly, according to the rule of equity; due respect being had both to our owne state and meanes, and the necessities and wants of our poore brethren.

1. 1Psal. 112. 5.

Sect. 2. Moderation in giving according to our ability.

Sect. 2. Moderation in giuing according to our abilitie.