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
more profitable and before the hony and the hony combe Psal 19. 10 and 119. 72. 103. 127 as being much more sweete and pleasant So the wise man commendeth wisedome that is the knowledge and practise of true godlinesse before siluer gold and precious stones And Iob telleth vs that it cannot be valued with the gold of Ophir with Pro. 3. 14 8. 19 the precious Onix or the Saphire the gold and the christall cannot equall it and the exchange of it shall not be for iewels of fine gold And this euen the heathen man discerned by the light of nature O Iob. 28. 16. 17 vertue saith he if wee could behold thee with bodily eyes with what admirable loue wouldest thou inflame vs. And another affirmeth that in In quo virtus sit â—â— nihil de esse ad beate viuendum puto Cicero whom soeuer vertue is there is nothing wanting vnto his happinesse Secondly we are as happy in our graces and vertues as in the benefits which accrue vnto vs by them because they are the meanes through Gods mercy and free promises of all rewards and priuiledges in which respect the Apostle saith that godlinesse is profitable for all things as hauing the promises of this life and of that which is to come 1 Tim. 4. 8. 1. Tim. 4. 8. Thirdly because they make vs more to resemble God the chiefe blessednesse whose excellencie consisteth in being and doing good and not in receiuing any other benefit by it Lastly grace and glory are inseparably ioyned together whereof it is that the Apostle compriseth our sanctification vnder the name of our glorification because it is the first part of it which assureth vs of all the rest Rom. 8. 30. Rom. 8. 30. Sect. 7. The vse of the former doctrine The consideration of which point serueth to shew and condemne their folly and madnesse who will imbrace no vertue nor doe any good worke gratis and without reward Gratis paenitet esse probum but onely when they are hired with benefits no not iustice it selfe without a bribe Secondly it serueth for the comfort of all those who are indued with Gods sanctifying graces and continually exercised in vertuous actions seeing they are blessed whatsoeuer their estate in the world be whether they abound in earthly benefits and flourish in prosperitie or whether they want these and contrariwise be in miserie and affliction Finally hereby we may trie and examine whether we are happy or miserable for if we be rich in grace and good works then are we truely blessed though we be sicke and weake in our bodies distressed and penurious in our estates and disgraced and infamed in our name and reputation but if in all these we haue our hearts desire and be destitute of the other our estate is wretched for where there is no grace there neither is there any blessednesse Sect. 8. 2. Doctrine That it is a propertie of a godly man to be beneficent The second generall point to bee obserued is that it is a propertie of a godly and blessed man to be beneficent ready to all good workes and liberall towards the poore For so farre forth are we godly as we are imitators of the godly nature but in nothing doe wee more resemble God then when we imitate the goodnesse of his nature and be bountifull and beneficiall to all that neede our helpe which who so doe are blessed and none but they So Pro. 14. 21. Hee that Pro. 14. 21. hath mercy on the poore happy is he And thus they are blessed in the worke it selfe according to that Act. 20. 35. It is a more blessed thing to giue then to receiue and blessed also in their reward as our Act. 20. 35. sauiour telleth vs. Math. 5. 7. Blessed are the mercifull Mat. 5. 7. for they shall obtaine mercy and be also receiued into the place of blessednesse according to that Mat. 25. 34. Come ye blessed of my father inherit the kingdome prepared for you from the foundation of the Math. 25 34. world whereas contrariwise the mercilesse are accursed for they shall haue iudgemeÌ„t without mercy that haue shewed no mercie as it is Iam. 2. 13. As we may also see it in the last sentence in which the Iam. 2. 13. iudge shall say vnto those who haue neglected these workes of mercie Depart from me ye cursed into the fire prepared for the diuell and his Angels Math. 25. 41. for I was hungrie and ye fed me not I was thirstie and ye gaue me no drinke c. Mat. 25. 41. Sect. 9. Niggards are rightly called misers Fom whence wee may gather a speciall and forcible argument to make vs loath griple couetousnesse and to loue liberalitie towards the poore and openhandednesse For euen in the confluence of worldly wealth niggards and sordidous men deserue the name of wretched misers seeing none in truth are more desperately miserable for they are not the maisters but the slaues of their goods which they possesse and haue no power to inioy them for their owne comfort Et quid est miserius misero non miserante se ipsum What is more miserable then a miser that pittieth August not himselfe neither doe they vse them for the benefit of others Nam qui sibi nequam cui bonus how can he be good to another that is so euill to himselfe yea as they are hurtfull vnto others Eccle. 14. 5. in defrauding them of their right or in spoyling them of that which they haue by wrong and oppression so they are most pernitious to themselues for they hourd vp their riches to be a wttnesse against them at the latter day when as the rust of their siluer and gold shall eate their flesh like fire as it is Iam. 5. 3. They depriue themselues of Iam. 5. 3. their present benefits and are depriued by God of their future blessednesse they are in this life accursed of the poore and in the life to come accursed of God So also this may be an effectuall reason to perswade vs that we embrace beneficence and be liberall in almesdeedes seeing if we doe so we shall be blessed in our worke and also blessed in our wages but otherwise though wee make neuer so glorious a profession of religion and giue our liues in defence of it yet if we be destitute of charitie and barren in bearing the fruites of it it will not profit vs as the Apostle 1 Cor. 13. 3. Iam. 2. 14. 15. teacheth vs. 1. Cor. 13. 3. Iam. 2. 14. 15. CHAP. 2. Of Benificence the subiect obiect and properties of it Sect. 1. Exposition of the words ANd so I come from the generall obseruations to the particular duties The first wherof is beneficence or readinesse to all good workes vnto all in these words He hath dispersed For so I expound them because hee speaketh of almesdeedes in the next words and it is not like that in these diuers
phrases hee intendeth the same thing Secondly because the metaphor taken from them whosow their seede will well beare it who scatter it all abroade in the fielde and not in the lowest places onely Thirdly because the generall doctrine of beneficence and the particular of almesdeedes are in other places ioyned together as 1 Tim. 6. 18. 1. Tim. 6. 18. That they doe good and be rich in good workes ready to distribute willing to communicate and Heb. 13. 16. To do good and communicate forget not c. Heb. 13. 16. Sect 2. Beneficence what it is Now in speaking of this beneficence I will first consider the dutie it selfe and secondly the properties of it and how it is to be exercised The dutie of beneficence it selfe is with a bountifull heart and hand to doe good vnto all who in any kinde whatsoeuer neede our helpe by our riches labour care counsaile prouidence or howsoeuer So that this grace extendeth it selfe to all good workes as building Schooles and Colleges and maintaining the ministerie and meanes of Gods worship erecting of Hospitals and allowing yearely Pensions to Parishes and corporations for the reliefe of their poore or if wee want abilitie for these things comforting the distressed counsailing those that Act. 9. 39. neede counsaile helping the blinde and lame by being eyes and feete vnto them Iob 31. Sect. 3. Beneficence commended vnto all And these duties of beneficence are commanded vnto all Heb. 13. 16. and are numbred by Heb. 13. 16. Gal. 5. 22. 3. Tim. 6 17. 18 the Apostle among the fruites of the spirit Gal. 5. 12. and there ioyned with loue and faith to shew that there is no true faith or loue where beneficence and goodnesse is wanting but especially they are charged vpon rich men because they haue the priuiledge of abilitie aboue others and better meanes to expresse their inward bountie in the outward act And howsoeuer the poorer sort may haue as large and liberall hearts as they and consequently may be as acceptable in the sight of God because he looketh principally not to the gift but to the minde of the giuer yet wanting riches they cannot shew vnto men the visible testimony of their bountifull hearts nor produce their liberalitie into act seeing they want the chiefe instrument of well doing which are hence called goods because by them we are enabled to doe good And indeede this is the right vse of these rich talents which God hath lent vnto vs that shall be so highly rewarded at the day of our great account and the neglect hereof the hiding of those talents which shall be at that day so seuerely punished Sect. 4. The obiect of our beneficence Now the obiect of this our beneficence is very large for it must extend vnto all men according 1. Thes 5. 15. to that 1 Thes 5. 15. But euer follow that which is good both among your selues and to all men Yea euen to our enemies as the wise man teacheth vs Pro. 25. 21. If thine enemie be hungrie giue Pro. 25. 21. him bread to eate and if he be thirstie giue him water to drinke And this our Sauiour requireth Mat. Math. 5. 44. 45. 5. 44. Loue your enemies blesse them that curse you doe good to them that hate you c. the which is inforced with a strong reason because herein wee shall be like our heauenly father vers 45. which if we neglect and limit our beneficence to our Luk. 6. 32. 33. friends we shall be no better then publicans and sinners Luk. 6. 32. 33. Sect 5. That our beneficence must chiefely extend to the faithfull But though our beneficence must extend to Gal 6. 10. all yet chiefely to those who are of the houshould of faith Gal. 6. 10. And though wee be liberall in scattering the seede of our good workes in all grounds which are ready to receiue it yet principally we must cast it into those which being fertile and fruitfull will yeelde vnto vs the best increase Now such are the faithfull who being the true members of Christ he will acknowledge what is done vnto them as done vnto himselfe Mat. 25. 33. which consideration moued Dauid Mat. 25. 33. to extend his goodnesse and bountie to the Saints that are vpon the earth and to the excellent as appeareth Psal 16. 3. And the Apostle Paul to commend Psal 16. 3. the faith of the Ephesians in the Lord Iesus when as he saw it approued by their loue towards all the Saints Eph. 1. 15. Eph. 1. 15. Sect. 6. The properties of beneficence First that it be liberall and bountifull The properties of this beneficence are diuers and they are all implied in this metaphor of dispersing or scattering seede As first in respect of the quantitie it must be liberall and bountifull and we must dare multum multis doe much good vnto many For though a man be neuer so sparing in other things yet he will not be niggardly in sowing his seede but will scatter and cast it from him in full handfuls as much as is sufficient and the ground will well beare because he knoweth that the fruitfull haruest will returne all againe with large increase and so the godly and blessed man though he be hard in idle expences and superfluities as in rioting gaming adorning the backe and pampering the bellie yet hee is bountifull in doing good and scattereth the seedes of his beneficence with a liberall hand because he knoweth that after the seedetime the haruest will follow and then all will be returned with great aduantage which argument the Apostle vseth to stirre vp the Corinthians to this liberall beneficence because he that soweth bountifully shall reape bountifully and he that soweth sparingly shall reape sparingly 2 Cor. 9. 6. And this the wise man obserued Pro. 11. 24. There is saith 2. Cor. 9. 6. Pro. 11. 24. 25. he that scattereth and yet increaseth and there is that withholdeth more then is meete and commeth to pouertie 25. The liberall soule shall be made fat and he that watereth shall be watered againe In which regard one saith well Non qui habet seruat sed qui Clemens Alexand peâ—â—g lib. 3. impertit est diues impertitio non autem possessio diuites facit Not he that hath wealth and keepeth it but he that bestoweth it is rich neither is it the possession but the laying out of riches that makes men rich For he that soweth and gathereth more is he who giueth earthly things and gathereth heauenly and eternall but he who gathereth on earth and bestoweth it not hee putteth his treasure into a broken bagge Hag. 1. 6. Hag 1. 6. Sect. 7. Bountie in our beneficence is required And this bountie in our beneficence God requireth Deut. 15. 11. Thou shalt open thine hand Deut. 15. 11. wide vnto thy brother to thy poore and needy in thy land especially of rich men who must not onely giue a
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
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
not euill all the daies of her life Now where this wisdome and discretion is wanting there the wife may not take vpon her this duetie which is better not done then done foolishly and without discretion Sect. 5. Secondly she must giue with meekenesse and reuerence towards her husband Secondly she must performe this duetie with all meekenesse and humilitie of spirit with all reuerence and due respect vnto her husbands authoritie with acknowledgement of her subiection in all things lawfull that hereby she may winne him by her christian cariage and conuersation to a liking and allowance of her good works yea also if it be possible to the practise and imitation of them according to that 1. Pet. 3. 1. Yee 1. Pet. 3. 1. wiues be in subiection to your owne husbands that if they obey not the word they also may without the word be wonne by the conuersation of the wiues to which purpose he further perswadeth them to adorne themselues with the ornament of a meeke and quiet spirit which is in the sight of God of great price Sect. 6. Thirdly she must not giue her husband any cause of offence Thirdly she must in the manner of doing these good workes carefully auoide the giuing vnto her husband any iust cause of offence and not presume to vse any pride or arrogancie stomacke and sturdinesse insolent and contemptuous behauiour whereby shee shall more disgrace her good deedes then they can grace her For the Apostle will in no case permit the woman to vsurpe authoritie ouer the man 1. Tim. 2. 10. vnto which 1. Tim. 2. 10. fault they are most subiect when they see their husbands defects and know that truth and right is on their side whereby oftentimes it commeth to passe that they spoyle a good cause by ill handling and are more blame-worthy in their manner of doing good then their husbands are for neglecting the good it selfe But of this all christian women must take heede seeing by such behauiour they doe not onely disgrace themselues and their profession but also for want of due obedience to their husbands doe cause the word of God which they take into their mouthes to defend their courses to bee blasphemed as it is Tit. 2. 5. whereas on the other side if they performe Tit. 2. 5. these christian duties with all due reuerence towards him whom God hath set ouer them it will appeare that they doe them with a good conscience and in obedience to God and that the feare of their husbands would restraine them if it were not ouer-maistred with a greater feare euen the sincere and true feare of almighty God Sect. 7. Fourthly she must not disgrace her husband by publishing his faults Lastly she must take heede that by reporting her owne good deedes and her husbands backwardnesse she doe not disgrace him but she must hide and couer his faults from al sauing those who may helpe to better him and pray vnto God for his amendment for a good wife will not lay the foundation of her owne credit in the ruins of her husbands honour but knowing that it is no small disgrace to the most proper and beautifull body to haue a deformed and mishapen head she will hide it vnder the vaile of secrecie or adorne and beautifie it with the most fauourable report that sinceritie and truth can giue vnto it knowing that a vertuous woman is a crowne to her husband but she that maketh him ashamed is rottennesse in his Pro 12. 4. 1. Iam. 25. 25. bones as it is Pro. 12. 4. Wherein Abigail though otherwise a vertuous woman failed excusing her husband by discouering his folly Sect. 8. That it is lawful for the wife to giue almes these cautions being obseru'd Maine grounds laid for the determining of the question Which cautions being obserued I thinke it lawfull for the wife to giue almes and performe all other workes of mercie as well as the husband the which because it is controuerted I will indeauour to proue And for the better clearing of this point two things are to bee premitted and examined which being throughly knowne will giue sufficient light for the determining of this question the first is the authoritie superioritie and dominion of the husband ouer the wife with all things else which they possesse the second is the communion betweene them both in respect of goods and persons the which are not to bee seuered in the consideration of either of them for the husband is so to exercise his authoritie as that hee doe not neglect the communion which is betweene him and his wife and the wife is so to inioy her communion as that she doe not forget the authority of her husband Sect. 9. Of the superiorite and authoritie of the husband ouer the wife Concerning the former it is to be acknowledged that the husband hath superioritie and authoritie ouer his wife to rule and gouerne her as her head and that she as his inferiour is to subiect her selfe to his rule and gouernement and it cannot be denyed but that also he hath chiefe dominion ouer all their goods and power to rule and manage the maine estate So the Apostle saith that as the head of euery man is Christ so the head of woman is the man 1. Cor. 11. 3. In regard whereof she is in many places of Scripture inioyned to be subiect 1. Cor. 11. 3. vnto her husband in all things and the reason hereof is giuen because in the creation the man was not of the woman but the woman of the man neither was the man created for the woman but the woman for the man 1. Cor. 11. 8. 9. and besides the 1. Cor. 11. 8. 9. man was not first deceiued but the woman and so was first in the transgression as it is 1. Tim. 2. 14. and 1. Tim. 2. 14. therefore it was a part of her punishment that her will should be to be subiect to her husband and that he should rule ouer her Gen. 3. 16. In regard of Gen. 3. 1â— which superioritie it is not lawfull for the wife to take vpon her the managing of her husbands maine estate or to dispose at her pleasure of great and weighty matters because this is a royalty which belongeth to her superiour and head who is the chiefe ruler and king in the little common-wealth of the familie howsoeuer euen in these things a wise and good husband will not neglect the aduice of his discreete wife as being his most faithfull counsailour and created of God purposely to this end that shee might be his helper Sect. 10. That the husbands gouernment must be in the Lord. But withall we must hold that the husbands gouernement and the wiues subiection must bee Col. 3. 18. Eph. 5. 22. 1. Cor. 11. 7. in the Lord and as vnto the Lord. For in this respect hath the husband authoritie ouer the wife as bearing in himselfe the image of God and she is to yeeld
tectuÌ„ accipâ—es coelum August for their transitorie riches shall haue a treasure in the heauens that fayleth not Luk. 12. 33. Now what an excellent change is this to haue heauenly things for earthly treasures in our own country where we shall inioy them for euer for parting with vncertaine riches in the place of our pilgrimage which we are ready euery day to leaue behinde vs to forgoe things which wee cannot keepe and obtaine such as wee cannot loose But this exchange mercifull men do make for when they giue their goods to the poore they do not loose them but only commit them vnto them as vnto porters to be caried and transported for their vse into those heauenly and euerlasting habitations whereas if they should hourd them vp and keepe them vnto themselues they would be cumbersom burthens which would hinder their iourney thither and yet when they haue done what they can death at length if not some other casualtie in the meane time will strip them naked of all to goe out as they came into the world and let them carry nothing with them but the sinne and guilt which they haue committed Quae stultitia est illic relinquâ—re vnde exiturus es illuc non praemittere quo iturus es Chrysost in Math. 6. in compassing of them What madnes therefore is it to leaue our wealth there from whence we are euery day departing and not to send it before vs whither we are going to leaue and lose it in a strange kingdome when as we might safely send it before vs into our owne country especially considering as one saith that he who placeth Chrysost ibid. his treasures on earth hath nothing to expect and hope for in heauen for why should he looke vp into heauen who hath laid vp nothing there whatsoeuer thou dost for thy soule that is truly thine but what thou leauest behinde thee that thou loosest Sect. 5. That the reward of our almes-deedes and the punishment of their neglect shall be euerlasting And thus we see the place where our riches will indure and remaine for vs now the time of their continuance and of our inioying them in heauen is for euer in which respect wee may truely say of almes-deeds that they are that meate which will not mould the drinke that sowreth not the garment that will not weare out and the treasure which is not subiect either to rust or stealing And this eternity of reward is promised in many places of Scripture to those who exercise themselues in these workes of mercie So Luk. 16. 9. Luk. 16. 9. Make to your selues friends of the Mammon of vnrighteousnesse that when you faile they may receiue you into euerlasting habitations And the Apostle would haue those who are rich in the world to bee rich also in good workes readie to distribute and willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life 1. Tim. 6. 19. yea so 1. Tim. 6. 1â— doth the reward of euerlasting happines through Gods free grace and goodnesse belong to these workes of mercie that the doing or neglecting them is accompanied with eternall blessednes or endlesse miserie for the sentence of absolution or condemnation shall be pronounced either for or against vs accordingly as we haue performed or omitted them To those who haue fed the hungrie clothed the naked visited the sicke c. come yee blessed of my Father inherit the kingdome prepared for you from the foundation of the world and contrariwise to those who haue not done these duties Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels The consideration whereof should bee a sufficient motiue to stirre vs vp to the doing of these good workes though there were no other reason for if wee either loue heauen or feare hell if wee would be euerlastingly rewarded or would not bee euerlastingly punished and tormented if wee desire with vnspeakable confidence and ioy to appeare before our sweete Sauiour and to our inestimable comfort heare that blessed sentence or would not be astonished and perplexed with that horrour and guilt which shall make vs to crie out to the hilles and rockes to fall downe and couer vs from the presence of our terrible iudge let vs spare something from our superfluities yea if need require euen from our necessaries that we may relieue and cherish the poore distressed members of Iesus Christ CHAP. 20. That God will make the estate of the mercifull prosperous and flourishing Sect. 1. That by giuing almes our estate is confirmed and increased ANd so I come from the first maine argument expressed in the text to the second contained in the last words his horne shall be exalted with honour In which words the holy Ghost promiseth to them who are liberall and diligent in doing the workes of mercie a most prosperous and flowrishing estate in this world and in the world to come For first by exalting of their horne is signified the confirmation strengthening and increasing of their prosperous estate the metaphor being borrowed from those beasts whose chiefe strength both for offence and defence is principally Psal 18. 2. in their hornes And thus it is said Psal 18. 2. The Lord is my rocke and my fortresse and my deliuerer my God my strength in whom I will trust my buckler and the horne of my saluation and my high tower By all which borrowed speaches the same thing is signified namely that the Lord was his chiefe strength by whom hee had safety and defence maugre the malice of all his enemies So Psal 75. 10. All the hornes of the wicked will I cut Psal 75. 10. off but the hornes of the righteous shall bee exalted By which is meant that he would disable and destroy the one and aduance and confirme the prosperitie of the other And thus the Apostle expoundeth these wordes for perswading the Corinthians to be bountifull in doing these works of mercie hee taketh away a secret obiection which might hinder them in their liberality namely that hereby they should impouerish their estates and bring themselues to want assuring them that there was no cause to feare this for God saith he is able to make all grace abound towards you that yee alwaies hauing all sufficiencie in 2. Cor. 9. 8. 10. all things may abound to euery good worke as it is written he hath dispersed abroad hee hath giuen to the poore his righteousnesse remaineth for euer And in stead of those words his horne shall bee exalted with honour he addeth Now hee that ministreth seede to the sower doth minister bread for your foode and multiplie your seede sowne and increase the fruites of your righteousnesse Whereby the same thing is signified to wit that God will increase their plentie and confirme their estate so that the sowing of the seedes of their beneficence shall bring them no more
in hypocrites who doe some good deedes for praise or profit but yet desist when their turne is serued the flame 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 Dan. 4. 31. head 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 Sect. 17. The fourth propertie which is equalitie 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 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 husbandrie required that we may do good deedes 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 Ephes 4. 28. condemned 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 CHAP. 3. Of Almesdeedes and first of the action of giuing and the properties of it Sect. 1. Of almesdeeds and first of the action of giuing 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 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 Psal 112. 5. sheweth fauour and lendeth he will guide his affaires with discretion And in respect of the quaÌ„tity 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 Sect. 2. Moderation in giuing according to our abilitie In respect of the former it is said that the godly and blessed man giueth to the poore Dat non profundit he giueth but not wasteth he so giueth as that he may still giue and because it is a more blessed thing to giue then to receiue and craue he preserueth the stocke and store house of his bountie that by continuall giuing hee may continue his greater blessednesse So the Apostle appointing a collection for the Saints inioyneth euery one to lay vp in store as God hath prospered him Euery one 1 Cor. 16. 1. therefore in his almesdeedes is to respect his own abilitie and to giue neither aboue nor vnder his meanes The which a man obserueth when as he so giueth as that he may be able to hold on in the same proportion and that rather with increase then abatement So the heathen man could say Dabo egenti sed vt ipse non egeam succurro Seneca perituro sed vt ipse non peream I will so giue to the needy as that I doe not neede my selfe I will relieue those who are ready to perish but yet so as that I my selfe may not perish How be it this rule houldeth onely in ordinary for the extreame necessitie of the poore as wee shall see Chap. 4. 5. hereafter and the generall necessitie of the Church bring a non obstante and dispence with it as we may see in the Acts of the Apostles where the Saints that had houses and lands fould them that they might thereby supply the great wants of the faithful liuing vnder grieuous persecution the necessitie of the times vrging and requiring it The which was not proper to those times but should now also be put in practise vpon the like occasion Sect. 3. We must giue according to our neighbours neede Secondly we are to order with wisedome the act of giuing in respect of the parties estate who is to receiue our almes bestowing more or lesse as his wants require For hee that giueth more then sufficient non dat sed diâ—at he doth not properly out of charitie giue an almes but out of bountie inricheth with benefits And he that giueth lesse then their necessitie requireth Non pauperem sustentat sed paupertatem hee cureth not the disease of pouertie but onely giueth some present ease and if he apply not fresh remedies he hath but prolonged their paines by making it more tolerable which extremitie would soone haue ended and quite taken away And therefore as the godly and blessedman doth in his giuing almes auoide that extreame of excesse so much more the contrary extreame of defect and
any thing for his sake that hee will giue vs all things which will make vs happy and glorious before we will part with those things wherein men place their worldly happinesse So that those gifts which are giuen to the poore by infidels carnall worldlings and men professing christianitie but yet continuing grosely ignorant of the maine principles of religion and in the state of infidelitie are not such Christian almes as are acceptable vnto God or as will assure vs that we are godly and blessed for to doe a worke in faith and approued in the sight of God is not onely to be truely perswaded and assured that the thing we doe is warranted by Gods word and allowed by him but that we also in Christ are accepted of him which faith being wanting it is impossible that our best actions should please God because they are but sinne as the Apostle telleth Heb. 11 6. Rom. 14. 23. vs. Heb. 11. 6. Rom. 14. 23. Sect. 4. The second cause is obedience vnto God Secondly the godly mans almes is giuen in obedience to God because hee hath commanded it In which regard he putteth no difference betweene friend or enemie nor respecteth his owne praise or profit to be thereby swaied in doing these workes of mercie but alwaies hath God before his eyes and chiefely intendeth in his almes to doe him seruice And therefore such almes as are giuen without any respect to Gods commandement out of meere humanity and naturall pittie or for worldly ends as profit and vaineglory are no badges of christianity nor any infallible properties of a blessed man Math. 6. 2. Sect. 5. The third cause is charitie Fitst the loue of God Thirdly the christians almes arise from true charitie and vnfained loue and are therefore called 2. Cor. 8. 4. by the Apostle χάÏις that is a gift giuen out of meere good will The which is so necessary to the doing of almes that they are of no worth if they be done without it For so the Apostle saith 1. Cor. 13. 3. Though I feede the poore with all my goods and haue no charitie it profiteth me nothing 1. Cor. 13 3. Now this charitie from whence almesdeedes spring is twofold The first is the loue of God for wheÌ„ we are perswaded that God dearely loueth vs and as a pledge hereof hath giuen vnto vs his deare Sonne to the death for our redemption and with him all good things respecting this life or the life to come then from the fire of this diuine loue towards vs flameth or rather sparkleth our loue towards him againe the which we manifest by louing our neighbours for his sake and approue both our loue and thankefulnesse to be hartie and sincere by giuing vnto them somewhat out of that store wherewith God hath inriched vs in obedience to his commandement and that we may glorifie his name by hauing the light of our godly conuersation shining before men Which duties of loue and Christian charitie who so neglect they shew that they are destitute of the true loue of God as the Apostle affirmeth 1. Ioh. 3. 17. Who so hath this worlds good and 1. Ioh. 3. 17. seeth his brother haue neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Euen as on the otherside they are barren of almesdeedes though they giue neuer so much to the poore whose liberalitie springeth not from the fountaine of Gods loue Sect. 6. How our almes arise from the loue of God in respect of the order Now the order to be obserued in this Christian beneficence is vpon consideration of this infinite loue of God towards vs in giuing vs his deare sonne to haue our hearts so inflamed with loue inlarged with thankfulnes that we be readie to giue our selues vnto God to dedicate consecrate our soules bodies goods all that we haue to his seruice for the aduancement of his glorie and consequently to giue liberally to the reliefe of the poore because wee know that it is acceptable vnto him And this the Apostle obserued in the Macedonians who being to extend their Christian bountie to the relieuing of the poore Saints first gaue themselues vnto the Lord and then their almes to the afflicted Saints 2. Cor. 8. 5. 2. Cor. 8. 5. Sect. 7. 2. From our loue to our brethren And as our almes must principally arise from our loue towards God so also in the next place 2. Cor. 7. 5. from our loue towards our neighbours in which regard they are rightly called a beneuolence because they proceede from meere loue and free good will The which our loue must not onely spring from hence that they are of the same flesh but also because they are brethren of the same father and members of the same body whereof Christ Iesus is the head Not so much because they are of the same countrey as because they are of the same Church and communion of Saints and of the same religion faith and baptisme Sect. 8. The fourth cause is mercy compassion Lastly the blessed mans bounty in the outward action of the hand must spring from the inward mercie and compassion of his heart so that it is not enough to relieue the necessities of the poore but like a member of the same body he must doe it with a sense feeling of their miserie and penurie as though he suffered together with them And this dutie is implyed by those phrases which the Scriptures vse in exhorting to these workes of mercie As Esa 58. 10. If thou draw out thy soule to the hungrie and satisfie the afflictâ—â— â—sa 58 〈…〉 soule So that it is not inough to draw out our purse and relieue them vnlesse we draw out our soules also by pittying them And 1. Ioh. 3. 17. Who 1. Ioh. 3. 17. so hath these worlds goods and seeth his brother haue neede and shutteth vp his bowels of compassion from him c. So that it is not sufficient to haue an open liberall hand vnlesse also we haue an open and compassionate heart And in other places this is expresly required as Hos 6. 6. I will haue mercy Hos 6 6. and not sacrifice And therefore if the sacrifice of our almesdeedes bee not mingled with the oyle and incense of mercy and compassion it will not be acceptable vnto God Thus the Apostle also requireth vs to remember them that are in bonds as bound with them and them that suffer aduersitie as being our selues also of the same body Heb. 13. 3. An Heb. 13. 3. example whereof we haue in Iob who was not onely bountifull in relieuing the poore but was also in his soule grieued for them and wept for him that was troubled Iob 30. 15. Iob 30. 15. Sect 9. The Hebrew name implieth that mercy and almesdeedes must goe together Chesedh And this is signified by the names which in the Scriptures are giuen to almesdeedes For whereas the
finde that they mislike of it Sect. 3. That it is vnlawful for children to giue without consent of parents So also it is vnlawfull for children vnder the gouernment of their parents or tutors and remaining still in the familie to giue almes without the consent of their parents or gouernours either plainely expressed by their words or at least intimated by the continuall custome of the familie vnlesse by their labour they earne their owne liuing and are allowed by their parents to dispose of their owne gettings Otherwise if they be for themselues out of the familie or out of the familie and vnder gouernment but yet allowed by their gouernours some stipend for their maintenance they may lawfully giue some almes out of their allowance so that it bee ordered with iudgement and discretion or if they haue no certaine stipend yet may they giue somewhat which out of frugalitie and parcimony they haue spared euen from their owne ordinary especially if they be truely perswaded that their parents comming to the knowledge of it would allow and approue of such disbursements Sect 4. That it is vnlawful for those that want discretion to giue almes In regard of the latter those who are not of sufficient age and discretion though they haue right to the goods they giue yet are restrained from bestowing of them by the equitie of law because they want iudgement to bestow them well In which respect it is vnlawfull for children vnder age and vnder guardians or for fooles mad men and impotent persons to giue almes because for want of discretion they may waste their state or bestow their gifts vpon vnfit and vnworthy persons CHAP. 11. Whether it bee lawfull for the wife to giue almes without consent of her husband Sect. 1. Certaine cases in which it is lawfull for the wife to giue almes BVt now in the last place it may be demaunded whether it be lawfull for wiues to giue almes and to performe such other workes of mercie without the consent of their husbands for that they may giue them with their consent either plainely expressed or secretly and implicitely intimated there is no man maketh any question And it is agreed on by the most that she may giue almes in diuers cases as first if the husband be a foole or mad man and not able to manage his estate Secondly when hee is farre absent so as his consent cannot bee asked or obtained especially being perswaded that if her husband were present hee would approue and like of her doings Thirdly when as he hath committed the administration of his houshould expences to the discretion of his wife Fourthly when hauing a certaine allowance made vnto her by her husband she spareth somwhat out of it being lesse liberall to her selfe that shee may haue the more to bestow in vertuous actions Fifthly when she or her friends for her haue before mariage ouer and aboue her dowrie reserued something to be at her disposing Sixthly when she getteth some wealth by her owne proper labour she may dispose of it to these good vses if at least the lawes of the countrie be not against it Seuenthly if the almes which shee giueth be but of small value as bread drinke cast apparell and such like Eightly if the husband be exceeding couetous so that hauing much he will part with nothing or as I may adde if he be so wicked and irreligious that though he spend much vainely yet he will not be drawne to doe any worke of mercie or if he be content that some almes be giuen yet he cannot indure that any should be giuen vnto those that feare God in respect of the hatred which he beareth vnto them Lastly when it is the receiued custome of the cuntry that wiues should giue almes to the reliefe of the poore Sect. 2. Some thinke it vnlawfull for the wife to giue almes But howsoeuer almost all in the fiue first of these cases or cautions doe well agree yet about the foure last there is much question For some taking it that the proprietie of the goods is wholy in the husband doe condemne it as no better then theft in the wife if she take vpon her to giue lesse or more by way of almes without the consent of her husband either expressed or secretly implyed But this is an hard saying and if it were true I might with better reason say with the Disciples in another matter If the case bee so betweene man and wife then it were good for Math. 19. 10. woman not to marrie And therefore it shall not be amisse a little further to examine it that as on the one side wiues may not be let loose to licentious libertie and vnlawfull liberalitie so on the other side they may not haue their consciences vniustly insnared and intangled nor be restrained of their right for he that restraineth of lawfull libertie openeth a gappe to lawlesse licentiousnesse Sect. 3. That she must indeauour to perswade her husband to ioyne with her First then we thus farre agree with those who oppose vs in the rest that as God hath made them yoke-fellowes so shee must indeauour by al meanes to worke and perswade her husband in all christian duties to draw together that ioyning in the work they may not be separated in the reward And to this purpose she is to vse towards him all duetie respect and reuerence all louing and sweete behauiour that gayning her husbands heart she may moue him by louing her to loue all goodnesse which she imbraceth and practiseth for her sake and also to shew such care and faithfulnesse in preseruing and increasing his estate by good huswiferie and painefull indeauours that like the vertuous woman in the Prouerbs the heart of her husband may safely trust in her Pro. 31. 11. Pro. 31. 11. Sect. 4. The state of the question But what if notwithstanding all this her husband being a right Nabal that is both a churle and foole will neither himselfe doe any workes of mercie nor giue consent that shee shall doe them what if hee neglect almesdeedes either through couetousnesse and excessiue loue of his goods or wicked maliciousnesse and hatred of good deedes may not the vertuous wife in this Cautions to be obserued in her giuing almes 1. That she obserue the former rules and giue discreetely case doe those good workes which he neglecteth or abhorreth some say no but sauing their better iudgements I hold she may so that she carefully obserue these cautious First that shee giue with wisedome and discretion obseruing the things of which we haue formerly spoken but especially her care must be that her gifts exceede not their owne abilitie and so impaire and impouerish their estate the which if it be vnknowne vnto her she must giue but sparinglie and things of small value neither must shee vnder shew of giuing almes vndoe her husband seeing it is said of the vertuous woman that she will doe him good Pro. 31. 12. and
wherof doth more properly and immediately belong to the woman then to the man as we may see by the current of that whole chapter So the Apostle would haue the younger women to marry beare children and guide the house 1. Tim. 5. 14. The which when the Husband alloweth hee giueth honour to his wife as the Apostle requireth 1. Pet. 3. 7. and contrariwise disgraceth her when hee 1 Pet 3. 7. turneth her out of this her office viceregency For as the man is the principall getter of the estate and the bringer of it in so the wise administration of it for the good of the husband and familie belongeth vnto the woman not onely by speciall commission from him for euery action and imployment but as she is a Wife by vertue of her calling place and office if at least she be not limitted and restrained for her misgouernment and want of discretion in abusing and mispending their estate by the superiour authority of her husband And as in the common-wealth the King though he hath supreame authority ouer all yet doth not take vpon him to administer all the affaires of the kingdome but hath vnder him many inferiour officers who by vertue of their place and office mannage great and weighty affaires without any speciall commission for particular actions and although hee hath euer in his hand a superiour power ouer them to call them to account and to turne them out of their offices when they mis-behaue themselues and abuse his name and authoritie yet so long as they holde their place and office they may iustly execute the affaires and duties that belong vnto it so is it also in the little common-wealth of the house and family for when the husband hath chosen a wife the administration of houshold affaires belongeth vnto her by vertue of her place and calling vnlesse she be suspended from this power and liberty for her vniust and vndiscreete abusing of it and for the husband to intermeddle more then necessity requireth with her domesticall businesse is as if a King would be Chancelour Treasurer Cheife Iustice and all himselfe though hee had officers appoynted to all these places which were but to ouerburthen himselfe and abase his Royall condition and also to wrong those who are deputed to these offices by distrusting causelesly their fidelitie and sufficiency Sect. 19. 3. Reason because the wife is appointed by God to be an helper in all good things Thirdly God the first Instituter of mariage gaue the wife vnto the husband to bee not his Gen 2. 18. seruant but his helper counseller and comforter The which duties she is bound to performe not onely in respect of temporall affaires but also of those things which appertaine to godlinesse and euerlasting happinesse and therefore if hee neglect religious and charitable duties shee is not onely bound to mooue and perswade him vnto them but also if hee still neglect them to doe them her selfe for him lest the sinne and punishment lie not onely vpon him but also vpon her and the whole familie For if Zeppora performing Exod 4. 25. a duty which belonged vnto her husband and not vnto her auerted Gods iudgements from him the inflicting whereof was begun for his neglect how much more may a good and vertuous wife doe the like when her husband neglecteth these common duties which belong indifferently to them both Sect. 20. 4. Reason That the wife should be in a worse condition than a seruant if shee might not giue almes Fourthly if a wife had no libertie to doe these almes-deedes and workes of mercy without speciall commission from her husband then were she in as bad an estate as the basest seruant seeing they also may giue almes and doe these workes when they haue leaue from their masters Yea in truth the wiues seruitude should be farre worse than of the meanest seruant for it is the most grieuous bondage to bee bound from doing good and restrayned from expressing our good will by our workes and actions now the poorest seruants may according to their smal estate giue almes and doe good out of that which is their owne and earned by their painfull labours and so though they giue little yet giuing according to their abilitie they may like the poore widdow that cast in her mites be rich in good works and richly rewarded in the life to come whereas the wife though shee haue neuer so much vnder her hand yet may giue nothing of it nor haue any libertie without licence to expresse the bounty of her heart in the outward action or if shee doe according to their conceipt shee doth not therin a worke of mercy but sinneth stealeth and thereby maketh her-selfe lyable to Gods wrath and punishment Neither will it helpe them to say that her estate is better because hauing more interest in her husbands loue shee may obtaine his consent and so giue more liberally then a seruant seeing this doth not make her bondage lesse in it owne nature but only lighter through her husbands loue neither is her chaine taken from her but whereas before shee was as is were bound with it to a poste now shee walketh about with it in her husbands hand Sect. 21. 5 Reason That the last sentence shall be pronounced to wiues as well as husbands Fiftly I would faine know if the sentence of euerlasting happinesse will not equally and alike be pronounced at the latter day to the wiues as well as to the husbands for their alike doing these workes of mercie but according to their opinion the Iudge should not say to many wiues I was hungry and yee fed mee I was thirste and Matth 25. 34. you gaue me drinke but you would haue done these things if your husbands would haue suffred you but yet neglected mee in my members though I was in great extremitie because you had not their consent Sect. 22. The 6. reason grounded on examples as 1. of Abigail 1 Sam. 25. Sixtly the power of the wife to giue almes appeareth clearely by the examples of holy women in the scriptures as of Abigail who not only without the knowledge but contrarie to the minde of her husband Naball plainely expressed by his absolute refusall gaue a great present to Dauid and his followers for their reliefe Vnto which it is answered that Abigails example is no rule for other women for then by the same reason it should be lawfull to call their husbands fooles as she did But to this I reply that we must distinguish betweene the infirmities shewed in the action and the action it selfe the infirmities and imperfections no man alloweth but for the action it selfe it was good and shee pronounced by holy Dauid blessed for it yea he blesseth God as being the chiefe author who stirred her vp to the doing of this charitable action v 32. Blessed be v. 32. the Lord God of Israel who hath sent thee to meete mee this day Secondly it is said that Abigail was
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
lodging yea euen if neede should require the vse of his owne bed if he remember that he was content so farre to abase himselfe for our sakes as to make a stable his chamber and a manger his lodging Who could deny to clothe him being naked who hath clothed our nakednes and couered our filthinesse with the precious robe of his righteousnes in which we stand accepted before God and receiue the blessing of eternall happinesse Who would not spare food out of his owne belly to releiue poore Christ who hath giuen vnto vs his blessed body to be our meate and his precious blood to bee our drinke whereby our soules and bodies are nourished vnto euerlasting life Who would not leaue all pleasure and profit to goe and visit him in his sicknes and imprisonment that came to visit and redeeme vs with the inestimable price of himself when we were inthralled in the miserable bondage of sinne sathan hell and condemnation and to set vs free in that glorious libertie of the sonnes of God was content to be himselfe apprehended like a malefactor imprisoned arraigned accused blasphemed and rayled at buffeted spit vpon whipped crowned with thornes condemned to death and crucified betweene two theeues Neither let vs excuse our hardnes of heart in denying releefe to the poore by saying that though wee reject them yet we would if Christ were in their place shew all loue vnto him seeing this is but to couer our rockie obduratenes with the filthy vaile of impious infidelitie For Christ in his word hath plainly told vs that what we doe to his brethren and poore members he Math. 25. 40. 45. doth esteeme as done vnto himselfe and therefore if thou still refuse to releeue the poore either confesse thy infidelitie which will not let thee beleeue him or thy hardnes of heart which will not suffer thee to releeue and comfort him Sect. 10. What we giue to the poore is giuen to God himselfe Lastly it is a iust and righteous action to giue vnto the poore seeing in giuing vnto them we Pro. 19. 17. giue vnto God himselfe for as the Wise-man speaketh He that hath pitty on the poore lendeth vnto the Lord Pro. 19. 17. Now what can be more equall and iust than to giue a little vnto him who hath giuen all vnto vs especially seeing he hath granted vnto vs the vse only of that we possesse reseruing still the chiefe proprietie vnto himselfe and to spare something vnto the poore out of our abundance at his request who hath not spared to giue vnto vs his onely begotten and dearely beloued Sonne that by a shamefull death he might free vs from euerlasting death condemnation and purchase for vs eternall happinesse yea in truth what madnes is it to deny being requested to giue at his appointment some small portion of our goods who by his owne right and authoritie may take all and what senseles folly were it to turne away our face from him when he asketh in the behalfe of the poore some earthly and momentany trifles from whom we expect as his free gift heauenly happinesse and euerlasting glory D◠〈…〉 â—o quod dedi tibi 〈…〉 quaro mihi non donas da reddo Habâ—isti me largitoreÌ„ facito debitorem Aug. de verbis Domini Christ saith Augustine thus speaketh vnto thee Giue me something of that which I haue giuen vnto thee I aske but mine owne and wilt thou not giue it Giue and I will restore thou hast found me a free giuer and now make me to become thy debter CHAP. 16. That in the workes of mercy wee resemble God please him and make our calling and election sure Sect. 1. That we resemble God in these works of mercy ANd so I come froÌ„ the reason included in the name of righteousnes here giuen to almes to those maine arguments whereby the Psalmist enforceth this dutie which are plainly expressed in the text The first whereof is the lasting benefit wherewith these workes of mercy shall be rewarded in these words his righteousnes endureth for euer Where two things are to be considered first the benefit or priuiledge promised to the mercifull man the which is the fruit and profit of his beneficence And the second is the time how long this benefit and fruit of his good deeds shall last that is not only in this life but also in the life to come for his righteousnesse or the fruit of his mercy towards the poore endureth for euer The benefits which accompany these works of mercy are inestimable and innumerable for first the inward habite of goodnes and mercy in our hearts exercised in the outward actions of liberalitie and bountie by our hands doth make vs to resemble God himselfe and that in such an attribute as he delighteth in aboue others to stile himself withall For howsoeuer he is infinite in glory greatnesse iustice power and all perfections yet most vsually in the Scriptures he is called a God of mercy and compassion And hereby principally he made himselfe knowne vnto Moses desiring to see him Exod 34. 6. The Lord the Lord God mercifull and Exod. 34. 6. gracious long-suffring and abundant in goodnes and truth keeping mercy for thousands forgiuing iniquity and transgression and sinne c. So in the Scriptures though his workes be described to be most excellent incomprehensible past finding out yet his mercies are said to be aboue them all And therefore seeing mercy and goodnesse doe make vs aboue all other graces to resemble God and then the creature attaineth to greatest perfection and blessednes when he is likest and commeth neerest vnto the excellencie of his Creator And seeing we professe our selues to be children of our gracious and glorious God and we can no way grace our selues so much as by resembling our heauenly father in those Attributes wherein he most shineth and excelleth and nothing maketh vs more like him than mercy and compassion let vs hearken vnto our Sauiours exhortation and be mercifull as our heauenly Father is mercifull Luk. 6. 36. Luk. 63. 6. Sect 2. That the works of mercy please God and make vs accepted of him Secondly nothing maketh vs more pleasing and acceptable vnto God then this inward goodnesse outwardly exercised in the workes of mercy and compassion And this must needes follow vpon the other for the more like we are vnto God the more hee liketh vs and the neerer we approach vnto him in his perfections the better he loueth and approueth vs it being the nature of loue to arise from likenesse betweene them that loue and those that are beloued And therefore Fructus sit laboris placere melioribus Symacâ—us God being infinitely gracious and mercifull best liketh those who shine brightest in his own beautie and best loueth those children which most resembling their heauenly Father doe approoue themselues to be legitimate And this appeareth by the Scriptures where God so highly prizeth and esteemeth mercie and the
workes wherein it is exercised towards the poore that he preferreth them before the outward act of religious duties Hos 6. 6. I desired mercie and not sacrifice This Hos 6. 6. is the oblation which he chiefly requireth wherwithall Eleemosyna est non tantum pro sacrificio sed prae sacrificio saith the Hypocrite shall I come before God and bow my selfe before the high God shall I come before him with burnt offrings with calues of a yeare old will the Lord be pleased with thousandes of rammes or with ten thousands of riuers of oyle shall I giue my first borne for my transgressions and the fruite of my body for the sinne of my soule No none of all these saith the Prophet but if thou wouldest be accepted of God I will tell thee what he requireth Mich. 6. 6. 8. of thee to doe iustly and to loue mercie and to walke humbly with thy God Mich. 6. 6. 8. This hee esteemeth the most acceptable sacrifice To doe good and communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. This is the fast Heb. 13. 16. that he delighteth in to deale thy bread to the hungrie and that thou bring the poore that are cast out into thy house when thou seest the naked that thou couer him and that thou hide not thy selfe from thine owne flesh Esa 58. 6. 7. This is pure religion and vndefiled Esa 58. 6. 7. before God to visite the fatherlesse and widdowes in their affliction and to keepe himselfe vnspotted of the world Iam. 1. 27. Finally these almesdeedes Iam. 1. 27. and workes of mercy are not only an odour of a sweete smell a sacrifice acceptable well-pleasing vnto God as the Apostle speaketh Phil. 4. 18. Phil. 4. 18. but also such an oblation as if we offer vnto God with a liuely faith the vse of Gods creatures shall become cleane vnto vs according to that of our Sauiour Luc. 11. 41. Giue almes of such things as Luk. 11. 41. you haue and behold all things are cleane vnto you Not that almes satisfie for our former sinnes as the Papists inferre out of this place and so make all things cleane vnto vs but only hereby thus much is signified that if wee giue almes out of a liuely faith all things are cleane without Iewish and Pharisaicall washings inuented by them for the purifying of Gods creatures of which the text specially speaketh Sect. 3. That by these works of mercy wee make our calling election sure Thirdly by these works of mercy we make our calling and election sure for if we doe these thinges that is adde to our knowledge brotherly kindnesse and to brotherly kindnesse charity and so abounding in these graces be neither barren nor vnfruitfull in the knowledge of our Lord Iesus Christ we shall neuer fall 2. Pet. 1. 7. 8. 10. and this the Apostle Paul 2. Pet. 1. 7. 8. 10. maketh an infallible note of our election Col. 3. 12. Put on as the elect of God holy and beloued Col. 3. 12. the bowels of mercie and kindnesse c. And as these workes of mercy are vndoubted markes of our election so also of all the inferiour meanes whereby it is effected as first of sauing knowledge and spirituall wisedome for the wisedome that is from aboue is full of mercie and good fruits Iam. 3. 17. Iam. 3. 17. Secondly of vnfained repentance and our sound conuersion whereof it is that Daniel counselleth Nebuchadnezzar to approue his repentance and conuersion vnto God by these speciall fruites Wherefore saith he O King let my counsell be accepted vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by shewing mercie to the poore Dan. 4. 27. The which Zachaeus practised Dan. 4. 27. for no sooner was he conuerted vnto God but to testifie his vnfained repentance hee giueth halfe Luc. 19. 8. of his goods vnto the poore Thirdly they are infallible signes of a liuely faith whereby we may approoue it vnto men because they are those good fruits which spring from it according to that Iam. 2. 18. Shew me thy faith by thy workes and I Iam. 2. 18. will shew thee my faith by my workes Which fruits if our faith beare not it is dead and not a liuing body but a carcase that breatheth not vers 26. For if we be truely assured of Gods loue towards vs we will vndoubtedly loue him againe and if wee loue him vnfainedly wee will also loue our neighbours for his sake and be readie to shew all duties of loue to all those that need our helpe So also they are in this regard signes of a liuely faith seeing thereby we apprehend Gods promises so are encouraged to doe these workes of mercie for his sake for no man easily parteth with his worldly goods to these vses vnlesse by faith he be assured that he shal haue in lue of them heauenly and euerlasting treasures Fourthly they are vndoubted signes of our loue towardes God whenas we so loue the poore for his sake as that we be content to spare somewhat euen from our owne backes and bellies that wee may the more liberally communicate vnto their necessities And as our almes are a signe of our loue to God so the quantitie of our almes respect being had to the proportion of our state is a signe of the quantity of our loue for he loueth but little that hauing much giueth but little and contrariwise his hart is inflamed with feruent loue who hath it inlarged with bountie towards his poore brethren the extension of our loue towards them being the true touchstone of the intention of our loue towards God And as a great tree with many and large branches are an vndoubted signe of a roote proportionable in greatnesse and a small shrub aboue the ground plainly proueth that the roote also is small which is vnder it so is it with our loue and almes-deedes which spring from it for if we be bountifull in almes wee are plentifull in loue if we be slacke in giuing wee are cold in louing but if we be vtterly defectiue in bringing foorth these excellent fruites then it is a manifest signe that this grace of Gods loue is not rooted in vs. For if any man haue these worlds goods and seeth his 1. Ioh. 3. 17. brother haue need and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him And as they are manifest signes of our loue towards God so also of our loue towards our neighbours when as wee carry ourselues in all Christian bounty towards them as vnto children of the same father and members of the same body suffering with them in their wants through compassion and fellow-feeling and reioycing with them in their fulnesse and prosperity And as they are plaine demonstrations of our faith and loue so also direct proofes of their sincerity and truth and that they
chests full thrust of rich clothing and their wardrops throughly furnished with gorgeous garments which serue for little other vse than to keep those from sloth and idlenesse that keepe them from moulding and moth-eating and whereas they haue no course clothes to couer naked Christ they haue costly ornaments for their walls of Arras and Tapestry Finally they haue not a few pence to spare for the relieuing of those who are in extreame necessitie but they haue many shillings and pounds to spend wastfully and riotously vpon dicing gaming vaine sights obscaene stage playes and vpon all other sinfull pleasures and worldly delights which their carnall appetite any way desireth But what a fearefull account haue these men to make in the day of iudgment when as they shall make their reckoning vnto God Item so much spent in excesse and superfluitie and so little in performing the workes of mercy so much laid out vpon worldly vanities and sinfull pleasures and so little for good vses and especially for relieuing Christ in his poore members Sect. 2. That we ought to giue something to the poore euen out of our meane estates But say thou hast but a mediocritie of estate and doest not attaine vnto such plenty or superfluitie Luk. 12. 33. but hast only a competencie and sufficiencie for thy selfe yet out of this thou must spare somewhat to relieue those who are in extreame necessitie and if thou hast so little money in thy purse that it will only serue thine owne turne thou art inioyned to sell somewhat which thou mayest best spare as either corne land or vseles houshold stuffe that thou mayest raise a stocke out of which thou mayest relieue the poore For if carnall wicked men will make sale of such things rather than they will want that which is sufficient for the satisfying of their sinfull lusts how much more should we doe it for the better performance of these christian duties If they care not to waste their estates in the seruice of the Deuill let vs not spare such disbursements as will further vs in the seruice of God seeing he is such a liberall master as will reward our kindnesse and neuer suffer vs to loose by our bountie Finally though it were granted that thou had'st nothing to sell yet God commandeth thee rather then that thou should'st neglect these works of mercy to labour with thy hands that thou mayest haue Eph 4. 28. to giue vnto him that needeth and therefore excuse not thy neglect of this duty by saying that thou hast nothing for them vnlesse thou hast nothing to waste vpon thy superfluous vanities nothing which thou canst spare from thy necessarie vse and sell for these charitable imployments yea vnles thou art not only poore in estate but impotent and vnable by thy honest labours to earne thy liuing and hast both an empty purse and also shaking hands and weake knees and in a word art thy selfe such a one as needeth by others to be helped and relieued Sect. 3. Their obiectiō answered who put off this duty to those who are richer Yea but there are many richer and therefore this dutie of giuing almes lyeth rather vpon them than vpon thee who art but poore and of small meanes in comparison of them and if they neglect to giue much more mayest thou as thou supposest and yet be excused before God I answer first that none are excepted but euery one is to giue according to his abilitie wherein if thou failest their neglect will not excuse thee for their example is no president but euery one must beare their owne sinne Secondly if hauing little thou art content in obedience to God to part with somewhat thou performest a duty the more acceptable to God and in the day of Christs appearing thou shalt be so much the more richly rewarded and for the present thy worke shall be so much the more commendable as we see in the example of the poore widdow and the Macedonians who are so much commended for parting with somewhat out of their small store Thirdly if thou wilt not liue by precepts but by examples why doest thou propound them for thy patterne who are carnall and couetous and not rather the example of our Sauiour Christ and the holy men of God whose bounty euen out of their pouertie is for this very purpose recorded in the Scriptures Lastly thou must consider if thou art poore that almesdeedes are a notable meanes to make thee richer as being a spirituall kinde of husbandrie and merchandize wherein if we labor and trade wee shall thereby haue our wealth increased Now no man in his right wits hauing small store of corne will omit to sow it because others neglect the seasonable seede-time who haue greater plenty no wise merchant will refuse to trade and lay out his money vpon a good bargaine because those who haue greater stockes will not imploy them but so much the rather they will sow and trade that their store stocke may be increased and why then should we be lesse wise in spirituall things seeing we may be assured that we shall receiue a greater and better encrease Sect. 4. An obiection answered grounded vpon the poores vnthankfulnesse Thirdly it is obiected that the poore are now adaies so vnthankfull that all is lost which is bestowed vpon them for though wee giue them neuer so largely they will not affoord vs so much as a good report if we neede their helpe they are to seek and they will not take any paines for vs to watch with vs when we are sick or to work for vs when we neede their labour I answer that if in giuing thy almes thou aimest at these ends thou art rightly serued for they did not spring out of the fountain of charity but selfe-loue and worldly respects and were done for thine owne praise or profit and not because God requireth these duties at thy hands the which is not to doe workes of mercy but to put out thy money to vsurie for thine owne aduantage Secondly I may say of almes as the heathen man of benefits that if we bee so curious in auoiding the giuing of our almes to those who are vngratefull wee shall giue none at all and so these good deedes will perish Ita ne apud alium pereant apud te peribunt Sene. Epist 81. in our owne hands for want of doing them for feare lest they should perish in the hands of others According to that Eccles 11. 4. He that obserueth the wind shall not sow and hee that regardeth the cloudes shall not reape And elsewhere What great thing were it to doe good vnto manie if none should deceiue vs but it is true vertue to giue when wee hope not for any recompence Senec. de benef ib. 1. cap. 1. no not so much as thankes So that though all hope were cut off to finde a thankefull man I had ratber receiue nothing then not giue because hee is more faultie who giueth