returne vnto vs a fruitefull haruest Sect. 7. That we must giue almes constantly And thus much for the obiect of our almes the time of performing this duetie is daily continually and constantly as our abilitie will beare and the necessitie of the poore shall require according Eccles 11 6 to that Eccles 11. 6. In the morning sow thy seede and in the euening hold not thine hand And this assiduitie in the action is implyed in the obiect For whereas he saith that the godly man giueth to the poore he implyeth thus much that he continueth giuing so long as they continue in their pouertie and that there is no end of his bountie till he seeth an end of their wants Neither doth hee vpbraide the poore man with remembrance of former benefits when he renueth his suites as though it were too great boldnesse in him to craue often and superfluous for himselfe to giue often to the same person but remembring that his heauenly father renueth his mercies vnto him euery morning and harkneth graciously to his suites so often as he wanteth and craueth he imitateth his vnwearied goodnes giueth often to the same poore man according to his owne abilitie and the others necessitie if he see that his wants are not caused through his idlenesse and negligence but through the hand of God lying heauie vpon him Or if God hath prouided otherwise for those whom wee haue formerly relieued this must not put an end to our charitie and almesdeedes seeing the godly man giueth to the poore that is so long as there are any poore so long he giueth his liberalitie not being appropriated vnto any persons but extending it selfe to the same estate and condition of pouerty when as he findeth it in new subiects And therefore as the fountaine sending foorth it streames first filleth one emptie hole as it runneth and then goeth into another and neuer ceaseth till it hath filled all so the fountaine of the righteous mans bounty neuer ceaseth to communicate the streames of his beneficence but after he hath supplyed the wants of one and many he still seeketh after more and neuer thinketh himselfe so rich in good workes and almesdeedes that now he may giue ouer and spend vpon the stocke blessing himselfe in his former bounty but still he continueth his spirituall trade and neuer fainteth vntill the great paimaister haue giuen him an euerlasting reward And because God hath so ordained that there shal alway be poore according to the saying of our Sauiour the poore you shall alway haue Math. 26. 11. with you for the exercise of their faith and patience and of rich mens bountie and obedience that so both being approued both may also be richly rewarded therefore he resolueth to be constant in his beneficence and that in obedience to God who hath commanded it according to that Deut. 15. 11. The poore shall neuer cease out of the land therefore I commaund thee saying thou shalt open Deut. â—5 11. thine hand wide vnto thy brother to thy poore and thy needie in the land The which perseuerance in well doing hath the promise of reward appropriated vnto it Gal. 6. 9. Let vs not saith the Apostle Gal. 6 9. be wearie of well doing for in due season we shall reape if we faint not And therefore as we haue opportunitie let vs doe good vnto all men especially to them that are of the houshould of faith CHAP. 5. What almesdeedes are and of the true causes from which they arise Sect. 1. That men are growne cold in these works of mercie VVE haue intreated according to our order propounded of the action and obiect of almesdeedes seuerally now it followeth that we ioyne them together he hath giuen to the poore In which words he sheweth that it is a vertue or propertie of a godly and righteous man to be liberall in almesdeedes and in those speciall workes of mercie and beneficence whereby the poore and needy are comforted and relieued The which dutie in this frozen age of the world is much neglected by reason that selfe loue and couetousnesse doe so abound and men are growne so cold and carelesse in the performance of these charitable actions that their hearts seeme frozen vnto such an icie if not flinty hardnesse that the deepe sighes and scalding teares of the distressed poore cannot thawe or supple them and their hands stiffe and benummed being forsaken of the kindely heate of charitie and deuotion that they cannot stretch them out to performe these Christian duties yea this vtter neglect or slacke performance of the workes of mercy is to be obserued and euen with teares of blood to bee lamented not onely among carnall worldlings who in respect of other things haue no shew or semblance of any goodnes in them but euen among professours of religion by reason that couetousnesse pride and selfe-loue doe so raigne and rule in the hearts of the most that rhis Christian dutie which is so often commended vnto vs in the Scriptures and magnified so much in the writings of antiquity is growne almost so out of vse that now if euer it needeth vrging Sect. 2. What almes-deeds are In which regard I will the more largely insist vpon it And first I will speake of the dutie it selfe and then of the reasons which may inforce it The dutie it selfe is almesdeedes or giuing to the poore which is a good worke or worke of mercie whereby a Christian out of faith obedience charitie and compassion communicateth and giueth something necessary for the sustentation of life vnto the poore for their reliefe and the supplying of their wants to Gods glory and their mutuall good By which description it appeareth that howsoeuer any man may giue gifts yet onely the Christian and godly man can rightly performe this dutie of almesdeedes For it is a good worke and there is none doe good but those that are good neither is it possible that Math. â— 18 and 12. 33. there should be good fruite vnlesse it spring from a good tree It is a sacrifice vnto God which none can offer but those that serue him yea a Christian sacrifice which not any can offer in an acceptable manner vnlesse they themselues in Christ be first accepted Sect. 3. The true causes of almesdeedes from which they arise 1. Faith But this will more plainely appeare by that which followeth in the description which sheweth the true fountaine out of which almesdeedes flow as faith obedience charitie mercy all which being proper to the godly Christian it followeth that these workes of mercy be also peculiar vnto him First then our almes are to arise from a liuely faith which formalizeth all the Christians actions and putteth the maine difference betweene their workes and the same works done by worldlings For first we are assured that God is good vnto vs before we can shew any goodnesse towards our brethren that he hath giuen vs all we haue before we will part with
The Plea of the Poore OR A TREATISE OF BENEFICENCE 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 HEBR. 13. 16. To doe good and communicate forget not for with such sacrifices GOD is well pleased LONDON Printed by EDWARD GRIFFIN for RALPH MABBE and are to be sold at his shop in Paules Church-yard at the signe of the Grey-hound 1616. THE ANALYSIS of the Psalme He hath dispersed he hath giuen to the poore his righteousnesse endureth for euer his horne shall be exalted with honour CHAP. 1. The resolution of the whole Psalme the parts of the text and the generall doctrines which arise out of it Sect. 1. Analysis of the whole Psalme THis Psalme is doctrinall teaching vs that the godly and iust man is blessed and that whether we consider him simply in himselfe which is handled from verse 1. to the tenth or compare him with the wicked verse 10. In himselfe he is blessed first in respect of his inward graces exercised in outward duties and secondly in regard of many singular priuiledges wherewith his graces and vertuous actions are richly rewarded and these are intermingled throughout the whole Psalme His inward graces here specified are diuers First the feare of God Secondly delight in his commandements verse 1. Thirdly graciousnesse Fourthly mercy and compassion Fifthly iustice verse 3. Sixthly faith and affiance in God vers 7. The outward actions in which they are exercised are shewing fauour giuing and lending to those that stand in neede moderation of his affaires with discretion verse 5. and liberall imploying of his riches to all good vses especially to the reliefe of the poore verse 9. The priuiledges wherewith God blesseth him are also many as first the prosperous condition of his posteritie verse 2. Secondly the establishment of his outward estate verse 3 and 9. Thirdly abilitie and readinesse to relieue others in the time of aduersitie verse 4. Fourthly permanencie of prosperitie and perpetuitie of fame verse 6 and 9. Fifthly securitie and safetie in time of danger verse 7 and 8. Secondly the godly man is blessed being compared with the wicked seeing he is not onely miserable in himselfe but also in the fight of the righteous mans happinesse verse 10. Sect 2. The manner of penning this Psalme And this is the resolution of this Psalm The māner of penning of it is also to be cōsidered which is very exact accurate For euery hemisticke or halfe verse beginneth in order with a letter of the Hebrew Alphabet onely the two last verses haue three letters after euery pause or comma one that so the whole Alphabet might be expressed The which was done to these ends first to helpe the memorie when as they referred euery sentence to a letter of the alphabet with which they were familiarly acquainted Secondly to note the excellencie of the argument here handled when as he was so curious and exact in the penning of it Thirdly to teach vs that there is a laudable vse of art and accurate labour in the seruice of God if it be in an holy manner graue sober and tending to the vse of edifying especially if the occasion be more then ordinary as was the composing of this Psalme which as the learned think with some others were penned by Dauid that they might be sung at their publike and solemne feasts when as all the people were assembled together Sect. 3. The summe of the Psalme The summe of it is the blessednesse of the godly man because he is inwardly endowed with the riches of spirituall graces and outwardly aduanced in many excellent priuiledges both presently in this life and for euer in the life to come So that those words of the Apostle are an abridgement of it 1. Tim. 4. 8. Godlinesse is profitable vnto all things hauing the promises of the life that now is and of that which is to come The maine scope at which the Psalmist aimeth The scope is to perswade all vnto godlinesse seeing it is the onely way to attaine vnto blessednesse Sect. 4. The parts of the text And so I come to the words themselues which containe two things first certaine duties or properties of the godly and blessed man springing from the inward graces of his goodnesse and mercifulnesse Secondly the priuiledges wherewith God rewardeth them The duties are two the first generall which is beneficence bountie and openhandednes to al in all good actions and workes of mercy signified by those words He hath dispersed The second more speciall namely his liberalitie towards the poore in the next words he hath giuen to the poore The priuiledges are two the first is the lasting benefit of his good workes his righteousnesse endureth for euer Secondly the establishment of his estate with honour in the last words his horne shall be exalted with honour Sect. 5. 1 Generall doctrine That blessednesse consists as much in graces and virtuous actions as in priuiledges and rewards But before we come to intreate of these parts particularly we may generally obserue that the holy Ghost shewing the blessednesse of a godly man doth make it to consist as much in his graces and vertuous actions as in his priuiledges and rewards From whence we learne that we are as happy in our graces and good workes as in the prerogatiues and rewards which doe accompany them The which is manifest both by plaine testimonies of Scriptures and by euident reasons grounded vpon them For the first he is pronounced blessed in this Psalme who feareth the Lord and delighteth greatly in his commandements vers 1. and Psal 119. 1. Blessed are the vndefiled in the way who walke in the law of the Lord. 2. Blessed are they that keape his testimonies and that seeke him with the whole heart So our Sauiour pronounceth Psal 119. 1. 2. them blessed who heare the word of God and keepe it Luk. 11. 28. and saith vnto his Disciples if ye know Pro. 29. 18. these things happy are ye if you doe them Yea this vertue and obedience vnto Gods law make vs blessed not onely in the time when they are rewarded with prosperitie and worldly benefits Luk. 11. 28. but euen in our greatest afflictions and persecutions according to that Psame 94. 12. Blessed is the Ioh. 13. 17. Pro. 29. 18. man whom thou chastenest O Lord and teachest him out of thy law Sect 6. The reasons which proue the former point The reasons also to proue this are cleare and manifest For first vertue and goodnesse are so Psal 94 12. excellent in their owne nature that they bring alwaies their reward with them This appeareth in many places of this booke of the Psalmes where the Prophet preferreth Gods commandements and the keeping of them before gold and all manner of riches as being much
corruptible crop doth not hand ouer head cast it into the ground but carefully obserueth the seede the soyle the season and all other circumstances why should the Christian seedes man carelesly cast his seede he knoweth not where which if it be well sowne and in fit grounds will returne vnto him a fruitfull haruest of eternall happinesse seeing hee is not blessed who negligently giueth but he that guideth his affaires with discretion Psal 112. 5. Not hee simply Psal 112. 5. that giueth almes but he who bestoweth them with good aduice according to that Psal 41. 1. Blessed is he that considereth the poore the Lord will Psal 41. deliuer him in the time of trouble Sect 4. 3. Reason Thirdly if we would thus sometime visit the poore at their houses they would not so often haue occasion to visit vs at ours nor be forced to straggle abroade to begge necessaries the which the Lord forbiddeth Deut. 15. 4. Deut. 15. 4. and those who haue no house nor home because they will liue without a calling like idle drones vpon the common spoyle would be easily discouered and discouraged whenas hauing neither home where to bee visited nor neighbour to visit them they should finde little reliefe vnlesse they earne it with the sweate of their browes The sight of the poores miseries is a notable means to moue compassion Fourthly it would be a notable means to make vs more compassionate when as we should see their small prouision hungrie fare thinne cloathes and hard lodging the children crying for hunger and the parents out crying them because they haue no foode to giue them some lying in straw for want of beddes others drinking water in stead of drinke and a third sort neere starued with hunger for want of bread or escaping that quaking and shiuering with cold for lacke of fire Which miseries of the poore if they moue a christiā hart to heare of thē how much more would it stir thē vp to cōpassiō if they saw thē for things seene more feelingly affect vs then those which we conceiue by report of others And this is one cause why the wise man saith that it is better to Eccles 7. 2. goe into the house of mourning then into the house of feasting because it will worke vpon our affections and make vs lay the afflictions of others to heart partaking with them in their sorrowes by a sympathy and fellow feeling and this compassion working vpon our hearts will not let our hands be idle but will inlarge their bountie and make them more readily and liberally to contribute towards the reliefe of the poores necessities Sect. 6. That if we visite the poore we may ioyne spiritual corporall almes together Fifthly if we visite the poore wee may doe them double and treble good by ioyning spirituall and corporall almes both together instructing the ignorant reprehending the faulty admonishing them who erre through infirmity counsailing them that want counsaile and especially refreshing their hearts with sweete consolations in these their wants and afflictions to which purpose we our selues haue beene comforted by God in our crosses according to that 2. Cor. 1. 4. Blessed be God who comforteth vs in all our tribulations that we may be able to comfort them 2. Cor. 1 4 which are in any trouble by the comfort wherewith we our selues are comforted of God The which meanes of their spirituall good will at these times be most effectuall when as by our almes we testifie our loue and then shall our good words finde most easie entrance into their hearts when as our good workes haue prepared the way Sect. 7. That by visiting the poore we may learne to be thankful But this dutie is so much out of vse among the rich wealthy through the pride nicenesse and vncharitablenesse of these times that there will haply seeme to be in it some absurditie vnlesse it be pressed with stronger arguments then those which arise from neighbourly loue And therefore if their benefit will not moue vs to put it in practise yet at least let loue of our selues preuaile For by seeing the wants and miseries of our brethren we in our owne particular may receiue much good For we shall haue hereby iust occasiō offered of bursting forth into Gods praises who hath dealt so boūtifully with vs giuing vs not only plenty of his blessings for our owne vse which others want but also making vs helpfull vnto our brethren For those who abound will neuer bee so thankefull vnto God for his benefits as they ought vnlesse they haue learned their worth out of the experience of their owne and others wants Sect. 8. That by visiting the poore we may learne temperance sobrietie Againe by looking vpon these sad spectacles of miserie and penurie wee may learne temperance and sobrietie in the vse of Gods blessings and not to abuse them vnto superfluitie and excesse seeing many as good as our selues in Gods true estimate doe want necessaries but to husband them in a frugall manner that out of our abundance we may more liberally communicate to our neighbours wants least abusing Gods gifts he take away and binde vs to temperance by the iron chaine of extreame necessitie when we would not be held by the gentle bond of vertue and obedience Finally wee haue by these fights iust occasion giuen to prepare our selues against the day of affliction penurie and distresse when as we see them who are cloathed with the same flesh subiect to them betweene whom and vs there is no difference but that which hath beene made by Gods free grace and vndeserued mercie Sect 9. That when we visit the poore we visit Christ in them And therefore let not pride of greatnesse depriue our soules of so much goodnesse but when comparing the highnesse of our estate with the lownesse of this Christian duetie wee are made loath to endure it let vs remember that Christ hath done the like for vs and we in token of our loue and thankefulnesse doe it againe to our Sauiour Christ For being in the bosome of the father in all glory and happinesse this light from on high visited vs and abasing himselfe vnto the low degree of a seruant he hath by giuing his precious blood as the price of our redemption not onely visited but redeemed vs his people according to Zachariahs song Luk. 1. 68. 78. Yea he came among Luk. 1. 68. 78. vs and not onely saw but also tooke vpon him our infirmities and participated with vs in our afflictions the more to inlarge his mercie and compassion when he was touched with the feeling of our griefes as it is Heb. 2. 17. 4. 15. Now Heb. 2. 17. 4. 15. what doth he require for this vnspeakeable loue and kinde visitation but loue for loue and that we visite him as he hath visited vs not in his own person for he is glorious in the highest heauens and our goodnesse extendeth not vnto him but in his
Psal 16. 3. poore Saints and brethren who are the members of his body vnto whom whatsoeuer we doe he accounteth as done vnto himselfe Math. 25. 40. Math. 25. 40. And therefore though wee be neuer so rich and honourable let vs not disdaine to visite the poore Ezech. 16. 6. 7. seeing in them we visite Christ who abased himselfe much more for our sakes visiting vs when we were loathsomely defiled in our blood and not onely sicke but starke dead and like Lazarus in the graue stincking in the putrefaction of our sinnes the vassailes of Sathan the children of wrath and very firebrands of hell So that there is no poore so base and loathsome as we were nor no worldly potentate so rich and glorious as our Sauiour Christ who was God equall to his father And therefore seeing hee thus abased himselfe for our sakes let vs for his a little stoope and humble our selues to performe all good offices to his poorest Saints otherwise let vs be assured that if we be ashamed of him who hath aduanced vs he will be ashamed of vs if wee scorne and disdaine him in his poorest members he will disdaine and contemne vs at the day of his appearing CHAP. 7. Of the right ends of giuing almes Sect. 1. The principal end is Gods glory AND thus haue wee seene the fountaine from which our almes should spring let vs consider also in a word the maine ends where to they tend which are the glory of God our owne and our neighbours good The principall end at which we must aime is Gods glorie which as it is to be the chiefe motiue of all Christian duties according to that Matth. 5. 16. Let your light so Matth. 5. 16. shine before men that they seeing your good workes may glorifie your father which is in heauen so especially of these workes of mercy Which motiue the Apostle vseth to stirre the Corinthians vnto a liberall contribution not onely that heereby the 2. Cor. 9. 13. wants of the Saints might be supplied but cheifly that God might bee glorified by this bountifull distribution For as the Lord and master of the family is much honoured in his wise and gracious gouernment when as the steward obeying his commandement giueth euerie one of his fellow-seruants his allowance and portion in due season so is our great Lord glorified in the Church when as the richer sort yeelding subiection vnto the Gospell of Christ doe like faithfull stewards thus imploy Gods wealth riches committed vnto their dispeniation to the releefe of those in the family that stand in neede Sect. 2. The subordinate ends of giuing almes 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 euill the action is vnprofitable But if contrariwise the fountaine of our almes bee pride and selfe-loue and our end bee like the Matth. 6. 2. Luc. 18. hypocrites 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 alms-deedes 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 2. Cor. 8. 9. made rich As it is 2. Cor. 8. 9. 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 giue that onely which is our owne 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 which 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 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 Deut. 23. 18. be 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 Esa 61. 8. 61. 8. And therefore iustice and mercy must bee matched together according to that Micha 6. Micha 6. 8. 8. 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 Eccles 11. 1. Prou. 3. 9. Esay 58. 7. Lord 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 1. Cor. 16. 2. him
vnto him swill and swines meate who hath giuen himselfe vnto vs and vouchsafeth to nourish our soules and bodies with his most precious body and blood The other extreame is to giue vnto the poore superfluous dainties for it is required that they be fed with necessary foode not paÌ„pered wantonly with superfluities our Sauiour when he miraculously fed the poore and hungrie people that followed him by his sole word did not prouide for them delicates though he might as easily haue done it as the other but multiplyed their barley loaues and fishes Neither in truth can men thus feede some in excesse but in the meane time others must want necessaries nor doe the poore regard dainties vnlesse it be in their sicknesse and weakenesse but onely desire necessaries seeing hunger doth make all foode sauourie and euery meale a delightfull banquet So Austine saith vtantur diuites superfluis dent pauperibus necessaria Let the rich inioy their superfluities and let them relieue the poore with Aug de verb. dom Serm. necessaries let them vse those things which are bought at high rates and giue the poore such as are good cheape And another saith Communicate vnto them thy Hierâ—me riches who feede on course fare and browne bread and not on quailes and phesants and who take care to kill hunger and not to increase luxuriousnesse And againe giue to the poore and not the rich giue to sustaine necessitie and not to encrease wealth CHAP. 9. Of the persons who ought to giue almes Sect. 1. That the rich are bound chiefely to giue THe second generall point to bee considered are the persons who are to bee exercised in this worke of almes and that both in respect of giuing and receiuing Concerning the former we must consider of the persons to whom the duetie of giuing appertaineth which admitteth a double consideration first of estate who are bound to giue secondly of right who may lawfully performe this duetie For the first all of any estate and degree whatsoeuer are bound to giue when they meete with poorer then themselues at sometimes and in some cases but principally this duetie belongeth vnto rich men for whereas the Scriptures haue diuided all men into two sorts the rich whom God hath indued with possessions and worldly blessings and the poore who are scanted of them God requireth that those who abound should minister vnto the reliefe of those that want So Luk. 16. 9. Make vnto Luk. 16 9. you friends of the Mammon of vnrighteousnesse and 1. Tim. 6. 17. 18. Charge them that are rich in this 1 Tim. 6. 17. 18. world that they doe good that they bee rich in good workes ready to distribute willing to communicate Thus the Apostle would haue the Corinthians out of their abundance to supply the wants of the faithfull that were in pouertie 2. Cor. 8. 14. And the 2. Cor. 8. 14. Apostle Iohn saith that who so hath this worlds good and seeth his brother hath neede and shutteth vp the bowels of his compassion from him how dwelleth 1. Ioh. 3. 17. the loue of God in him Sect. 2. That none are exempted from this duetie But for as much as men are rich or poore not onely simply but in relation vnto others a man is to bee esteemed rich not onely when hee aboundeth with worldly wealth but also when he is compared with one who is much poorer and accordingly is to communicate of that which he hath to the reliefe of those who are in greater necessitie As for example he who is of a meane and poore estate must giue almes when he meeteth with those that are in geater neede and euen those who are in great neede must communicate such as they haue vnto them who are in extreame necessitie in danger presently to perish vnlesse they haue some helpe from others Thus he that hath but a meere competencie to supply the necessitie of nature and estate is to giue somthing out of it to relieue those who want necessaries belonging to nature and those who haue onely sufficient for nature are bound to giue vnto them who are in great and present extremitie vnlesse the like necessitie be imminent to themselues For the rule of iustice and charitie requiring that wee should loue our neighbours as our selues and doe vnto them as we would haue them to doe vnto vs doth in the equitie thereof require that wee preferre the life of our brethren before our estate and that wee should indure small wants to preserue them from suffering those which are great and dangerous Sect. 4. The former point proued by testimonies So that not onely they who abound in riches but euen those also who are of meane estate are bound to performe this Christian duetie The which will more manifestly appeare if we consider both the precepts and examples of holy Scriptures The Baptist requireth that those who haue two coates part with one and that they who haue Luk 3. 11. meate do likewise that is if he meet with those who are in extreame necessitie these things being not necessarie to the preseruing of his owne life and estate And our Sauiour commaundeth vs to giue almes of such things as wee haue bee they more or lesse better or worse Luk. 11. 41. And if we haue Luk. 11. 41. nothing to spare out of superfluitie we must as wee haue heard sell that wee haue and giue almes in cases of great necessitie and if we haue nothing to sell wee must worke with our owne hands that we may haue to giue vnto him that needeth Eph. 4. 28. Eph. 4. 28. Sect. 5. Secondly by examples An example hereof we haue in the poore widdow which was so much commended by our Sauiour Christ for casting into the treasurie her two mites which was all her substance Mark 12. Mark 12. 43. 43. In the Macedonians who being themselues but poore gaue euen aboue their ability to the relief of those who were poorer 2. Cor. 8. 2. In the Apostles who wanting siluer and gold gaue such 2. Cor. 8. 2. as they had to the poore criple restoring him by miracle to the vse of his limmes that so by his labour he might get his owne liuing Act. 3. 6. And Act. 3. 6. in our Sauiour Christ himselfe who though he were so poore that he liued vpon that which others out of their loue and dutie ministred vnto him as appeareth Luk. 8. 3. yet he himselfe gaue almes to those who were in greater want as wee Luk. 8. 3. may gather Ioh. 12. 6. 8. To which purpose one Ioh. 12 6. 8. saith that the commandement of mercy is common vnto all offices and ages neither is the Publican or Ambrose souldiar the husbandman or citizen the rich or poore excepted but all are to be admonished that they be ready to giue vnto him that needeth Sect. 6. That our small meanes should moue vs to giue And therefore let none excuse their
a wise and vertuous woman and therefore might the better do it And who giueth libertie vnto any other but vnto those only who are able to performe these actions vertuously and with some discretion Thirdly it is obiected that Naball was a churle and a foole and therefore it was lawfull for his wife who was wiser then he to dispose of some part of his great estate To which I reply that I giue no authoritie to wiues to giue against their husbands will vnlesse they be such Naballs and wicked churles who by no perswasions will be drawne to the doing of any good Yea but he must be not only a churle but also a foole such as Naball was To which I answer that who so doth well consider Naballs answer to Dauids messengers and compareth it with Dauids present estate who with his company liued in the sight of carnall men like fugitiues and out-lawes he will finde more wickednesse in it then want of worldly wit Wickednes I say because hee did not like his wife beleeue Gods promises made to Dauid concerning his establishment in the kingdome when as he saw him in this afflicted estate Secondly because therein hee sheweth his churlishnes auersenes to any good particularly to releeue the distressed seruants of God though he had abundance in his hands to bestow superfluously in riotous feasting those he fauoured Thirdly that he was more wicked then witlesse it appeareth by his seruants words to Abigail v. 17. who said that he was such a wicked person or sonne of Belial that no man durst speake to him whereas folly in the master worketh rather contempt than feare in the hearts of seruants and also by Abigail her words to Dauid who ioyning his wickednes with his folly sheweth that his folly chiefly consisted in his wickednesse though he might haue worldly wit yet he was destitute of true spirituall wisdome which chiefly consisteth in godlinesse and in the feare of the Lord. Neither do we leaue libertie to wiues to perform these workes of mercy without the allowance of their husbands vnles they be such fooles that is such carnall worldlings as will neither themselues doe good nor by their good wills suffer others for though these be not fooles and mad-men because they haue the vse of reason yet are they foolish and mad in respect of christianitie seeing their reason is quite opposite and contrary to religion Sect. 23. Another example hereof wee haue in those godly women commended by S. Luke namely The examples vrged which the Euangelist mentioneth Luk 8. 3. Ioanna the wife of Chuza Herods steward Susanna and many others who of their substance ministred vnto our Sauiour Christ For whereas some answer that it is likely that they did it with the allowance of their husbands this conceit hath little ground for it is not probable that a man so highly in fauour with Herod would shew such loue to our Sauiour whom his master contemned or rather hated And secondly if this good worke had beene done by the consent of their husbands it is likely that the Euangelist would haue ascribed the action to them as the chiefe agents and not to their wiues only giuing them alone the praise of this charitable bounty Sect. 24. Last reason taken from the custome of the Cuntrey The last reason to proue the lawfulnes of these charitable workes and almes-deeds done by wife and religious wiues is the custome of our countrey which ordinarily authorizeth them to doe these workes if their power be not iustly restrained by their husbands for their abusing of it In regard wherof there is no reason that any should insnare and trouble the consciences of any vertuous wiues by perswading them that these workes of mercy are not done lawfully by them vnlesse they haue speciall commission from their husbands seeing this christian custome sufficiently authorizeth them if they haue no lawfull restraint by their superiour authoritie Sect. 25. Their obiectiō answered who say that this libertie granted to wiues is dangerous Yea but though this doctrine be true yet it is dangerous to be published seeing many vndiscreete weomen will abuse it to the vndoing of their husbands and the ruining of their estates To which I answere that it is but a carnall conceipt to dreame that any euill can come by the discouerie of a religious truth or though there should yet fiat iustitia ruat coelum let truth and right be maintained though the inconueniences which follow it be neuer so great What if some abuse their swordes must therefore all men be disarmed of their weapons What though some abuse their power and authoritie must therefore all bee disabled deposed from their gouernment what if the Gospell it selfe which in it owne nature is the sauour of life vnto life becommeth to some through their corruption the sauor of death vnto death must therefore the mouthes of Gods Ministers be stopped and the preaching of the Gospell be interdicted and what though Christian libertie and right being knowne vnto wiues some abuse it through their impietie and indiscretion let the sinne bee vpon their heades who abuse the truth of God but let not for this those which are discreet and vertuous be kept ignorant of their dutie and haue their consciences insnared and burthened with that which is not sinfull but in bare conceit yea in truth with that which is honest charitable and commendable seeing when they know their Christian libertie they will so much the more conscionably and carefully circumspectly and discreetly vse it and not rashly rush beyond their boundes And as for others what great danger is there lest by vndiscreet giuing they should hurt and ruine their husbands estates seeing they haue alwaies a superiour authoritie in their hand to restraine their excessiue and vnlawfull liberalitie or if any at all yet how farre lesse is the perill by teaching their libertie in the vse of their goods for the doing of the workes of mercy then for their diet and apparell seeing whereas one man receiueth hurt in his estate by his wiues too much bountie toward the poore and such like workes of mercie many hundreds are impouerished by their too much daintinesse and curiosity in furnishing their table and their excessiue costlinesse and brauery of apparell Howsoeuer it is yet I am sure no foolish wiues can iustly beare themselues out by any thing before spoken in their vndiscreet lauishnes nor that any husbands who are vertuous and religious wise and louing to their spouses haue any iust cause of complaining seeing such will goe with them in all good actions yea also before them in the light of an holy Christian example and in that regard their wiues may not goe without them but take their counsell in all workes of Christian charity Neither in truth haue any the least colour to take exceptions but vncharitable worldlings and churlish Nabals to whose wiues alone this libertie is giuen of doing workes of mercy without their
the Corinthians to contribute vnto the necessity of the poore Saints 2. Cor. 8. 14. That now saith hee 2. Cor. 8. 14. at this time your abundance may be a supply to their wants that their abundance also may be a supply for your wants that there may be an equalitie In which regard our benefactours are to be preferred before our kindred in the flesh because though we be tyed vnto these in a neerer bond of alliance blood yet we are more straightly bound to the other in the bond of iustice common equitie according to that Pro. 18. 24. A man that hath Pro. 18. 24. friends must shew himselfe friendly and there is a friend that sticketh closer then a brother Sect. 11. Next vnto our benefactors we must extend our bountie to our kindred in the flesh Next vnto our benefactours wee must extend our bounty to our kindred who are not onely of Gen. 29. 13. 14. the same flesh with vs in respect of nature and common parents but in regard of neere alliance and consanguinitie being lately and immediately sprung from the same Progenitours And this bond of naturall affection tyed euen churlish Laban himselfe in all kindnesse and loue to his kinsman Iacob till it was broken by his worldlinesse and the violent strength of his greedie couetousnesse Gen. 29. 13. 14. From whence wee learne that they are more churlish then Laban who hauing abundance wil not acknowledge their poore kindred nor Minister any thing to their necessities Sect. 12. Next vnto our kindred wee must releiue cōmon friends and neighbors In the next place vnto these wee are bound to releiue before others our common friends and neerest neighbors who dwell in the same place parish for besides the bond of neighborhood we are in this regard also to preferre them before others because through Gods prouidence they are first offered to our view and haue the oportunity of discouering vnto vs their wants and miseries To which purpose one saith whenas thou canst August de doct Christ not doe good vnto all thy care must principally extend to those who by place time and other opportunities are as it were by a certaine lot more straightly and neerely ioyned vnto thee And the rather because being neere at hand they are as occasion serueth ready to performe vnto vs mutually according to their poore power all good offices and Christian duties according to that Pro. 27. 20. better is a neighbour that is neere Pro. 27. 10. then a brother farre of Sect. 13. Next vnto our neighbours we must respect our Country-men and then strangers Next vnto our neere neighbours we are to releiue the inhabitants of the same City Sheere Deut. 15. 7. and Countrie before those who are of other nations according to that Deut. 15. 7. If there be among you a poore man of thy brethren within any of thy gates in thy land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hand from thy poore brother And vers 11. Thou shalt open thine hand wide vnto thy brother to thy poore and thy needie in thy land c. But yet wee are not so onely to respect them as that we are to neglect poore Christians of other Countries but they also are in the next place to be releiued according to that Leuit. 25. 35. If thy brother bee Leuit. 25. 35. waxen poore and fallen in decay with thee then thou shalt releiue him yea though he be a stranger or a soiourner that he may liue with thee And this is a part of that good hospitalitie which the Apostle exhorteth vnto Rom 12. 3. and commendeth vnto Rom 12. 13. Heb 13. 2. Gen 18 3. 19. 2. Esa 58. 7. vs in the example of Abraham and Lot Heb. 13 2. Be not forgetfull saith he to entertaine strangers for thereby some haue entertained Angells vnawares And this is a part of that fast which God requireth that we bring the poore which are exiled or cast out into our houses especially when as they suffer banishment for the profession of the Gospell for then in receiuing them wee receiue Christ and performe one of those works of mercie which shall be so richly rewarded at the last day Matth. 25. 35. I was a stranger and you tooke Matt 25. 35. me in In which regard they are to be relieued with the chiefe of our spirituall kindred and to haue the next place to our owne children and familie reserued for them And this dutie is commended in Gaius who charitably entertayned the brethren who were strangers and the neglect hereof condemned in proud Diotrephes who receiued not the brethren himselfe and also forbad those that would Ioh. Epist. 3. 5. 10. Ioh. epist 3. v. 5. 10. Sect. 14. We must suffer our bounty to extend to our enemies Yea so full of mercy and christian charitie ought we to be that our good deeds as occasion serueth Rom. 12. 20. must not only extend vnto our friends neighbors and strangers but euen vnto our enemies according to that Rom 12. 20 If thine enemie hunger feede him if he thirst giue him drinke An example whereof we haue in the good Prophet Elisha who 2 King 6. 22. would not suffer the Aramites to be smitten with 2 King 6. 22. the sword but contrariwise caused them to be releiued in their necessitie whereby he so wonne their loue that they came no more to invade the land of Israel Sect. 15. A caution for the better vnderstanding of the former rules And thus we haue shewed in what order we are to proceede in doing these workes of mercy preferring our wiues next vnto our selues before all whatsoeuer our Parents before our children and these with the rest of our familie before all others our spirituall kindred and benefactors before them who are onely of our kindred in the flesh our kindred before common freinds and neighbours and these before strangers and strangers also before enemies so that if our liberalitie cannot through the straitenesse of our estates extend to all sorts then must we stretch it as farre as we can according to this order Which is to be vnderstood if they be in other things alike that is like in want and pouertie and like in pietie and honestie for otherwise we must as hath beene shewed releeue those who are our enemies being in extreame necessitie euen before our owne children being but in ordinarie want and those who are religious vertuous being further of before those who being vicious and gracelesse are neerer vnto vs. And so when we are linked vnto any in many of these bonds we are to preferre them before any of those to whom we are but bound in some one particular if they be not our Parents or vnder our own charge gouernment as a godly kinsman before one who is as religious but nothing a kinne vnto vs or a kinne vnto vs but not so
rise againe which mercie if wee ordinarily shew to a bruite beast when wee see him lying vnder his burthen how much more should wee exercise it towards those who are of the same flesh children of the same father and members of the same bodie And this is commanded Exod. 22. 26. If thou at Exod. 22. 26. all take thy neighbors raiment to pledge thou shalt deliuer it vnto him by then the Sunne goeth downe 27. For that is his couering onely it is his raiment for his skinne wherein shall he sleepe And it shall come to passe when he crieth vnto me that I will heare him for I am gracious The which dutie good Nehemiah Nehem. 5. 11. caused the princes of the people to put in practise as we may see Nehem. chap. 5. 11. Restore I pray you to them euen this day their lands their vineyards their oliue-yards and their houses also the hundreth part of the money and of the corne and of the Luk. 6 35. wine and the oile that ye exact of them The which our Sauiour also requireth when as hee biddeth vs to lend looking for nothing againe in case our brother bee not able to pay And this is a part of that fast which God so much esteemeth Esay 58. 6. Is not this saith he the fast that I haue chosen to loose the bands of wickednesse and to vndoe the Esay 58. 6. heauie burthens and to let the oppressed goe free and that ye breake euerie yoke And in this regard euery yeere should be the Christians Iubile wherin all debts are to bee remitted to the poore who haue not wherewith to mak payment which if we performe not but cruelly catch our brethren by their throats and cast them into prison to take our penny-worths as they say on their bones and to make dice of them then surely we may iustly expect that our Lord and Master to whom wee owe so much will take the same course with vs exacting his debt to the vttermost farthing and Math. 18. 28. 34 when wee are vnable to pay casting vs into the prison of outer darkenesse where is nothing but weeping and gnashing of teeth Sect. 11. Of freelending Finally we releiue the poore by free lending For as when their necessitie is generall and their pouerty so great that their estate in it selfe is vnrecouerable we must giue freely without expecting any returne so when it onely pincheth them for the time present and they are brought in respect of their estate but vpon their knees so that if we afford them our helping hand they will be able in the strength of their owne state to rise of themselues and by hauing the onely vse of our goods for a while will sufficiently repaire their ruines we are then bound to lend vnto them According to that Deut. 15. 8. Thou shalt open thine hand wide to thy poore brother and shalt surely lend Deut. 15. 8. him sufficient for his neede in that which he wanteth So our sauiour Christ commandeth vs to giue vnto him that asketh and from him that would borrow of vs that we doe not turne away Math. 5. 42. The Luk. 6. 35. which must not be done with an vsurious intent and expectation of aduantage but so liberally and freely that we can bee content when wee lend to loose the principall if the necessitie of our poore brother so requireth Luk. 6. 35. which if we do then shall wee hereby haue assurance that we are those blessed men whom the Psalmist heere describeth for as it is verse 5. A good man sheweth fauour and lendeth and though the poore Psal 112. 5. faile vs we shal finde the Lord who is their surety to be a sure pay-master who will returne vnto vs for our earthly things heauenly and for these that are contemptible and momentany such treasures as are most excellent and eternall CHAP. 15. That Almesdeedes are an act of righteousnesse so that they bee not left arbitrary but we in conscience are bound to doe them Sect. 1. Of the meaning of the word righteousnesse AND thus hauing shewed what almesdeeds are and how this dutie is to be performed it now followeth that I come to speake of the second part of the text wherein are contained many effectuall and strong arguments to mooue euery Christian to the diligent and frequent doing of them His righteousnesse endureth for euer his horne shall be exalted with honour In which words there are expressed two maine reasons to perswade vs to this dutie the first is the lasting benefit of their workes of mercie vnto themselues the other the establishment of their estate with honor and glory before God men and the holy Angels in this life and the life to come The which principall arguments are like the roote and bodie of a goodly tree from which spring many boughes and branches or like the prime ancestours of the stocke ond kindred from whom doe issue a numerous posterity Which that we may the more plainely conceiue let vs breifely examine the meaning of the words And first by righteousnes we are to vnderstand not generally all righteousnesse which consisteth in our whole conformity to the Law nor that whole part of Legall righteousnesse which consisteth in obedience to the second table but certaine speciall fruites of this righteousnesse in the works of mercy toward the poore by a Synecdoche of the generall for the speciall or if you will almesdeedes themselues which as I haue shewed are by the Hebrewes called by the name of righteousnesse and sometime Dan. 4. 27. by the name of mercy to shew vnto vs that צדקה it is such a grace which resteth not onely in an internall חסד habite or bare affection of the heart and minde but also exerciseth it selfe in the outward act of releeuing those whose penurious estates we pitty and commiserate And this is a worke not onely of mercie but of iustice the which is such a vertue as giueth vnto euery one Ï„á½° καθήκοντα those things which are due vnto them that is to our superiours reuerence and obedience to our equals loue and friendship with all good offices and fruits of them and to the poore and needy comfort and releefe And heereof it is that the vulgar translation thus readeth that place of Matthew chap. 6. 1. Take heede that yee doe not your righteousnesse Matth. 6. 1. before men to bee seene of them And so the olde interpreter hath rendred it righteousnesse because righteousnesse in the Hebrew phrase signifieth beneficence and almesdeeds euen as contrariwise the 70. Interpreters haue rendred the Hebrew word Tsedakah signifying righteousnes Deut. 24. 13. á¼Î»ÎµÎ·Î¼Î¿ÏƒÏνη almes-deeds Yea the Apostle himselfe doth best of all determine this point for alledging this verse of the Psalme to incite the Corinthians to beneficence and almes-deeds he doth 2. Cor 9. 9. retaine the name of righteousnes to signifie these workes of mercy His righteousnesse remaineth for euer what righteousnes surely
they might lay vp store for themselues a good foundation against the time to come that they may lay hold on eternall life 1. Tim. 6. 18. 19. 1. Tim. 6. 18. 19 Yea in truth by exercising our selues in these workes of mercie euerlasting happinesse is begun in this life not onely as thereby we haue an entrance into it by assurance of faith but also haue the earnest and fruits of this happinesse and blessednesse In both which regards they are in the Scriptures pronounced blessed who taking compassion on the poore doe liberally relieue them As Pro. 14. 21. He that hath mercie on the poore happie is he And Pro. 22. 9. Hee that hath a bountifull Pro. 14. 21. and 22. 9. eye shall be blessed for hee giueth of his bread to the poore And thus are they blessed of God according to that Deut. 15. 10. Thou shalt surely Deut. 15. 10. giue to thy poore brother and thine heart shall not bee greeued when thou giuest vnto him because for this thing the Lord thy God shall blesse thee in all thy workes and in all that thou puttest thine hand to which blessing in these temporall things is vnto the faithfull an earnest and pledge of their euerlasting blessednesse And our Sauiour pronounceth them blessed who are mercifull because Matth 5. 7. they shall obtaine mercie Math. 5. 7. and telleth vs that if in stead of our kinred and rich friends wee will inuite the poore to be our guests we shall be Luk. 14. 14. blessed Luk. 14. 14. And thus also they are blessed of men as we see in the example of Iob who saith that because he deliuered the poore that cryed Iob. 29. 12. 13. and the fatherlesse and him that had none to helpe him the blessing of him that was readie to perish came vpon him Iob. 29. 12. 13. And in this regard because our almesdeeds are the meanes of deriuing vnto vs so many blessings they themselues haue the name of a blessing giuen vnto them by the Apostle 2. Corinth 9. 5. 2. Cor. 9. 5. Sect. 7. That the greatest benefit of our almes redoundeth to our selues Acts 20. 3â— By all which it appeareth that it is much better to giue then to receiue as it is Acts 20. 35. Because the poore receiue onely things transitory and but of small value but they that giue things spirituall inestimable and heauenly In which regard it may bee truely sayd that as he who is mercifull is good vnto others so he is best of all to himselfe for whereas hee onely releeueth their bodies he feedeth and refresheth his owne soule according to that Prou. 11. 17. The mercifull man Prou. 11 17. 25. doth good to his owne soule And ver 25. The liberall soule shall be made fat and he that watereth shall be watered also himselfe Whereof it is that God is sayd to haue bestowed and the Churches of Macedonia to haue receiued grace when in their affliction and pouerty they abounded vnto the riches of their liberalitie and euen aboue their power contributed to the necessity of the poore Saints 2. Cor. 8. 1. 2. And therefore let vs also labour to abound in this grace as the Apostle exhorteth 2. Cor. 8. 1. 2. v. 7 vers 7. because there is no losse in this spirituall traffique but the more we lay out the greater will be our gaine the more liberally we giue the more bountifully we shall receiue Sect. 8. That fearefull threatnings are denounced against the vnmercifull But if all these arguments taken from our own good will not perswade vs to be bountifull in doing these works of mercie yet let those thretnings of euils and comminations of Gods iudgements somwhat rouze vs vp to the performance of these Christian duties For the Lord so abhorreth the neglect of them that hee reckoneth it among those hainous sinnes of Sodome which mooued him in his fearefull wrath to destroy them with fire and brimstome from heauen Ezech. 16. 49. Ezech. 16. 49. And that wee may not fall into it threatneth against all who liue in it most greiuous punishments As first that he will turne away his eares from hearing their praiers Prou. 21. 13. Who so Prou. 21. 13. Frustra manus ad Deum ex pandit qui has ad pauperes non extendit 2. Cor. 9. 6. stoppeth his eares at the crie of the poore he shall also cry himselfe and shall not bee heard That as they sow nothing in the seed-time of this life so they shall reap nothing in the haruest of happinesse 2. Cor. 9. 6. that as they haue sowen only to the flesh so of the flesh they shall reap nothing but corruption Gal. 6. 8. that they shall lie open to the curse Gal 6. 8. Prou. 28. 27. of the poore according to that Prou. 28. 27. He that giueth vnto the poore shall not lacke but hee that Deut. 24. 15. hideth his eyes shall haue many a curse The which curses of the poore he will heare and ratifie according to the saying of the sonne of Syrach chap. 6. 5. Eccli 6 5. Turne not away thine eie from the needie and giue him no occasion to curse thee 6. For if he curse thee in the Iob. 31. 16. to 29. bitternesse of his soule his praier shall bee heard of him that made him Finally the Lord threatneth vnto them iudgement without mercie who haue shewed no mercy Iam. 2. 13. To which purpose one saith Iam. 2. 13. Thou hast not beene mercifull and thou shallt not finde mercy thou hast not opened thy gates to the poore and Basil Orat. ad Diuites thou shalt be shut out of the gates of heauen thou hast not giuen bread and thou shalt not receiue the bread of life And againe The fruits which thou shalt reape will be like the seede which thou hast sowen Thou hast sowen bitternesse and thou shalt reape bitternesse thou hast sowen crueltie and thou shalt reape cruelty Thou hast shunned mercie and mercy shall shun thee thou hast hated the poore and hee in like manner shall hate thee who beeing rich was content for our sake to become poore The which denunciation of iudgements shall accordingly bee executed at the latter day when vnmercifull men shall bee banished out of Gods Kingdome not only for hurting the poore but for not helping them nor for taking away their bread drinke and clothes but for not giuing these things vnto them An example whereof our Sauiour propoundeth in the parable of the Luk. 16. In inferno positus ad petenda minima peruâ—nit qâ—ae hiâ— parua negauit August de Conflict virt rich glutton who hauing receiued from God the large portion of a childe grudged to spare out of his plenty and superfluity the portion of a dog euen the scraps which fell vnder his table And therefore his punishment was answerable for he who denied his crummes to satisfie poore Lazarus his hunger was himselfe denied a
not then he who hauing receiued a good turne is vnthankefull And againe Is hee vngratefull he hath therein not iniured me but himselfe I haue done my duty when I gaue Nor will I for this giue more slowly but with greater diligence for Non est magni animi dare perdere sed perdere dare Senec. de Benâ—f lib. 7. cap. 32. what I haue cast away vpon this man I shall find among others Yea I will giue vnto the same man againe and like a good husband-man I will ouercome the barrennesse of the soile with my care and painefull tillage neither is it any great matter to giue and lose but to lose and giue And yet Christian benificence goeth further requiring that wee should giue not onely to those who are vngratefull and doe vs no good but also to such as are enemies and doe vs hurt according to that Rom. 12. 20. If thine enemie Rom. 12. 20. hunger feede him if he thirst giue him drinke because by this meanes wee shall ouercome euill with good our greatest enemie being no more able to beare malice when we loade him with benefits then his head is able to beare fiery coales rhat are cast vpon it But say we should not ouercome them with our kindnesse yet it shall bee a noble worke and worth our labour to ouercome our selues say that he offendeth through his vngratefulnesse let him beare his sinne and let vs doe our dutie for it is too much charitie towards another man to commit a certaine sinne in not giuing because we ghesse that he will sinne in his receiuing and to preuent the fault of another by committing a greater in our owne person Finally let vs remember that what wee giue vnto the poore we lend vnto the Lord and therefore though Prou. 19. 17. Matth 64. they faile neuer so much yet hauing such an all-sufficient surety we are sure of good paiment yea the lesse we receiue from them the better it will be for vs if we be not discouraged with their vnthankefulnesse for then God being our pay-master hee will pay vs like himselfe not onely with transitorie things for transitorie but also with such blessings as are spirituall heauenly infinite and euerlasting Sect. 3. Their obiectioÌ„ answered who say that the poore are wicked Fourthly it is obiected that the poore now adaies are so wicked and euill that they deserue no releefe and what is giuen vnto them is but cast away seeing it doth but maintaine them in their vngodly courses To which I answer that this should not discourage vs from giuing but make vs more diligent in seeking out those who are worthy to be releeued The husband-man doth not refuse altogether to sow his seede because there are some grounds so barren that they will beare nothing but weedes and thistles but this maketh him carefull either to looke out more fruitfull soile which will returne fruitfull increase or with his good husbandry to make that which in it selfe is bad to becom better neither doth he expect that all hee soweth should prosper and increase his haruest seeing some falleth by the way-side and is trodden vnder foot some is deuoured by the fowles which prey vpon it and some falleth among the stones or is so choaked with weedes and thornes that it thriueth not And so the wise merchant giueth not ouer trading because some of the goods which he aduentureth is lost by shipwracke pirates banquerouts and other casualties but is so much the more diligent in his imployments and sendeth out his goods into many places that his gains at one time may counteruaile and exceede his losses at another And so the miscarrying of some part of our almes should not discourage vs in sowing the seedes of our beneficence nor make vs giue ouer our spirituall merchandize but cause vs rather to exercise our selues in these Christian duties with more diligence that the well-bestowing of almes at one time may make amends for that which at another time is cast away and perisheth according to that Eccles 11. 6. In the euening sow thy seed and Eccles 11. 6. in the morning with-hold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall bee alike good And our Sauiour would not haue vs to bee too scrupulous but would haue vs to giue vnto euerie one that Matth. 〈…〉 asketh of vs namely when as wee see that they are in great necessitie For to bee ouer-iealous and suspicious without apparant reason is to proclaime that wee are vtterly destitute of Christian charity for the Apostle telleth vs that loue thinketh no euill it beleeueth all things it hopeth all things 1. Cor. 13. 5. 7. Yea but experience teacheth 1. Cor. 13. 5. 7. that the most that craue are vnworthy to receiue our almes for they are so wicked in themselues so irreligious and destitute of the true feare of God and towards vs so deceitfull colouring their estates with lies and vsing so many fraudulent deuises to blinde our eyes and to stirre vs vp to pittie when as there is no true cause that those that giue are commonly couzened by them and doe no good in the exercise of their bountic To which I answer that this should not weaken our hands in doing these workes of mercie but encrease our care and diligence in making better choyce It is but too true which is obiected but yet if by this wee bee vtterly discouraged from giuing almes wee shall sinne no lesse in not giuing then they shall doe in their vnworthy receiuing For as they commit a kind of sacriledge in diuerting our bountie from those who are truly poore vnto themselues so wee if wee keepe in our handes the goods of the poore vnbestowed vnder the colour of these pretences our keeping of them is no lesse sacrilegious then their receiuing them Againe though it cannot bee denied but that the poore greeuously sinne in drawing almes from vs by manie notorious lyes and subtill deuises yet it is a question whether we be not as faultie in putting them to these shifts through our vncharitablenesse and hardnesse of heart which manacleth so our hands that wee will not stretch them out to doe these workes of mercie vnlesse our pittie and compassion bee excited and awakened out of their deepe lathargie by these extraordinarie inuentions So Itaque simulatio illius tuae est in humanitatis preco Chrysost in 1. Cor. 9. Hom. 21 Tom. 4. c. 487. Chrysostome saith that the poore mans dissembling proclaymeth the inhumanitie of the rich For when by begging and crouching and speaking words to moue piety and looking heauily and weeping bitterly he cannot in the whole day get necessarie foode he is put to deuise artificiall shifts which doe not so much disgrace him as those who driue him to these extremities And therefore he is worthy pitty whose necessitie inventeth these arts and wee innumerable punishments who bring the poore by our