The Plea of the Poor, Treatise · Chapter 13
CHAP. 13. Of the maner how, and time when, almes are beſt and moſt ſeaſonably beſtowed.
Sect. 1. How we ought to giuegive our almes both publikely and priuately.
ANd ſo I come from the perſons, who are both to giuegive and receiue almes, to ſpeake of the maner how they may moſt conueniently be diſtributed. And this is either more publike and common; or more priuate and particular. In regard of the former the beſt courſe which we can take in giuing our almes, is to follow the lawes and cuſtome of our country; as among vsus to put what we can ſpare into the poores box, or to deliuer it to the Collectors for the poore, to be diſtributed, as out of the common purſe, according to their diſcretion who are choſen to this office. And for our priuate almes which wee giuegive with our owne hands, we are to deliuer them to ſuch poore, as by our owne enquirie we hauehave found out to be honeſt and needy; or elſe to ſuch others as God by a more immediate prouidence doth vnexpectedly and extraordinarily offer and preſent vntounto vsus for the exerciſe of our charitie.
Sect. 2. What is to be thought of giuing our almes at our dores to common beggers.
As for the giuing of our almes at our dores to common beggers, though I doe not vtterly condemne this maner of giuing, whileſt ſufficient order is not taken, and accordingly duely executed by the Magiſtrate, for the reformation of this diſorder; eſpecially when the whole ſtreame of mens charitie doth not runne this way, but ſome ſmall riuulet, or as it were ſome litle pipe or quill; and when this is giuen to thoſe who are in apparent miſerie, as the aged and decerepit, the lame, ſicke and blinde, for the reliefe of their preſent neceſſitie; yet can I in no wiſe approue it, if after this maner only we exerciſe our mercy and charitie giuing without difference to all that come to the dore, as vntounto looſe and idle perſons, who are ſtrong and able to labor, & common beggers and vagabonds, who liue by the ſweat of other mens browes. And my reaſons are, becauſe they who are truly poore ſhall by theſe meanes be neglected, whileſt theſe lazie drones deuoure that which of right belongeth vntounto them. Secondly, thoſe who are bold, impudent, and moſt importunate, will oftentimes ſpeed better then thoſe who are modeſt and ſhamefaſt. Thirdly, our almes ſhall by this meanes be diſtributed without equalitie, ſome hauing all and ſome nothing; and without diſcretion, becauſe being giuen thus at random, they cannot be fitted to the quantitie or qualitie of their wants. Fourthly, this kinde of giuing, nouriſheth and increaſeth the number of vagrants and inordinate perſons, incouraging and heartning them to continue in their idle, lewd, and wicked courſes, without any feare of God or ſubiection vntounto men. Fiftly, the allowance of this cuſtome croſſeth Gods ordinance, Deut. 15. 4.who would not hauehave a common begger in Iſrael, and proclaymeth to the world both the miſ-gouernment of Magiſtrates who doe not reforme this diſorder, and the hard-heartednes of priuate men, who through their want of mercy, bountie, and compaſſion, thruſt their neighbours into theſe baſe and inordinate courſes. And laſtly, thoſe excellent lawes, which hauehave lately beene made among vsus, for the reforming this abuſe, are diſobeyed and tranſgreſſed; and ſo the chriſtian Magiſtrate iuſtly offended, whom we are bound to obey in all things lawfull or indifferent, and much more requiring ſuch things as are godly and commendable, as tending to Gods glory, the proſperous eſtate of the Church and common-wealth, and the great good of all particular perſons.
Sect. 3. Almes giuen by will to be eſteemed according to the qualitie of the perſons who giuegive them.
And this ſhall ſuffice to hauehave ſpoken of the manner. The next point to be conſidered is the time when theſe almes-deeds are to bee performed; And that is in the whole courſe of our liues, when we hauehave abilitie, and finde fit oportunitie of doing theſe workes of mercy. But of this I hauehave already ſpoken, and therfore I will here only ſhew, what I thinke concerning thoſe almes-deeds and workes of mercy, which are not done in our life time, but by our laſt will and teſtament, appointed to be done after the death of the benefactor. The which actions of liberalitie are to be eſteemed and cenſured, according to the qualitie and condition of the perſons by whom they are performed; for either out of louelove and obedience towards God, and chriſtian charitie and compaſſion towards men, they are done by ſuch as hauehave according to their abilitie been exerciſed in theſe pious and charitable workes in their whole life, after their ſound converſion vntounto God; or out of ſelfe-louelove, vaine-glory or ſeruile feare, they are performed by ſuch as hauehave vtterly neglected theſe workes of mercy in their life time, & now would make ſome ſatisfaction for this neglect after their departure. For the former we are to iudge that it is a good concluſion of a like good premiſes, and a manifeſt ſigne of their louelove towards God and their neighbours, when as they are not content to doe theſe workes of mercy in their life time, but alſo take care that they may be continued euen after their death; and not only relieue the poore members of Chriſt whileſt they liued with them, but alſo bequeath vntounto them legacies after their departure, and account them among their children and heyres, by leauing vntounto them a portion with them, and a part in their inheritance in lieu of thankfulnes towards their Sauiour, who hath made them coheyres with himſelfe in his heauenly kingdome. Neither is there iuſt exceptions to be taken, if theſe workes of mercy done by them after death, doe exceede in number and quantitie thoſe which they hauehave done in their life time, ſeing herein they deale no otherwiſe with the poore, than with their owne children and deareſt friends, vponupon whom they beſtow more by Will than euer before they had from them. And it is iuſt, that men ſhould keepe the largeſt portion of their goods while they liue for their owne maintenance, giuing to the poore what they may conueniently ſpare from this vſe; and very charitable if they deſigne a great part of their eſtate to religious and pious vſes, when as themſelues ſhall hauehave no further vſe of it.
Sect. 4. What is to be thought of thoſe that wholy deferre giuing almes till their death.
But concerning the other, who hauehave vtterly neglected the works of mercy in the whole courſe of their liues, and thinke it ſufficient if they appoint ſomwhat for theſe vſes after their death; there is not the like iudgment. In chriſtian policie they are not abſolutely to be condemned, leaſt hereby they ſhould take occaſion to neglect the workes of mercy liuing and dying; no nor yet in chriſtian charitie, ſeeing theſe may be the after-fruits of their late repentance. Beſides, theſe good workes are aſſuredly good vntounto the receiuers; and in reſpect of the giuers thus much may be ſaid, that they do much better than thoſe who doe neglect them altogether, taking no care that any good ſhould be done either in their liues or after death. And though now they can keepe their goods no longer, yet being to part with them of neceſſitie, it is good that they make choice freely to beſtow them on theſe good vſes; wherein they are much to bee preferred before thoſe who beſtow them vponupon ſuch vſes, as are either euill, ſuperfluous, ſuperſtitious, or meere worldly and carnall. Neither may they iuſtly be taxed for doing theſe good workes now, but their long delay is to be blamed, and becauſe they would not be perſwaded to do them ſooner.
Sect. 5. Giuing in our life time is much more commendable and acceptable.
Which fault that we may auoyde, let vsus conſider that it is much better and more commendable, to giuegive liberally to theſe good vſes in our life time, making our owne hands our executors, and our eyes our ouer-ſeers, than to leaue our goods to theſe vſes to bee diſpoſed of at the diſcretion of others. According to that Eccli: 18. 22. Eccli. 18. 22. 25Let nothing hinder thee to pay thy vow in due time, and deferre not vntill death to be iuſtified. When thou haſt enough remember the time of hunger, and when thou art rich thinke vponupon pouertie and neede. Secondly, it is much more acceptable to God, as being a more infallible ſigne of a ſtronger faith and more firme affiance in him. For if in our life time we giuegive our goods to the poore becauſe God requireth it, we therby euidently declare that we reſt vponupon Gods prouidence and promiſes for our prouiſion, ſeing we diſ-furniſh our ſelues of a good part of our meanes, euen whileſt we hauehave occaſion to vſe them. Whereas if we keepe all to our ſelues till the honre of death, we may be well ſuſpected of diffidence and want of faith, which is the cauſe why we doe not truſt ſo much in God, as in our owne prouiſion and ſtore which we hauehave about vsus. So alſo it is an euidence of greater louelove and obedience, if at Gods commandement, and for his ſake wee can willingly part with our goods, when they are ſtill in our power, and might be conuerted to our owne vſe; than if we beſtow them to ſuch vſes, when as death approaching we can keepe them no longer. For it is a ſmall matter to giuegive vntounto God that, which though we would neuer ſo fayne we cannot carry with vsus, and it is next to neglecting, to doe ſo late. For what great thing is it, if we be perſwaded to put off our clothes, when as we are ready to go to bed, to giuegive away the reliques of our meate in the Inne, when we are ready to take horſe, and to ſet forward our iourney into another country? Yea what thanks is it, if we then giuegive away our apparell, when we hauehave ſo long worne it, that it will hange on our backes no longer, and then part with our meate, when whether we will or no, it ſhall be taken from vsus; eſpecially when it is done in this hope, that our rotten raggs ſhall be changed into robes of immortalitie, and our periſhing meate ſhall be ſupplyed with the bread of life? To which purpoſe an ancient Father ſaith; Alas poore wretch, Baſil. in Diuit. auaros Serm. 2.wilt thou then be liberall and kinde vntounto men, when as thou canſt no longer liue among them? ſhall I then only ſay that thou art louing to thy brethren, when as I ſhall ſee thee a dead carcaſe? Thou art no doubt worthy great praiſe of thy liberalitie, and great honour and grace is due vntounto thee, when lying in thy graue, and being turned vntounto duſt, thou ſhalt appeare munificent and bountifull.
Sect. 5. Giuing in our life-time moſt ſeaſonable and beſt fitted to occaſions.
Thirdly, It is required not only that we giuegive, but alſo that we giuegive ſeaſonably, and that is when we ſee our neighbours wants, and hauehave power and abilitie to helpe and relieue them; for as in ſowing our ſeede, we doe not thinke it enough if at ſome times wee be ready to caſt it into the ground, but we hauehave alſo ſpeciall reſpect to the ſeaſon and ſeede-time; ſo is it in ſowing the ſeeds our almes deeds, which if wee ſow not before death, it is, as if we ſhould deferre the ſowing of our ſeede, till the very time when we ſhould reape our harueſt. Now are we ſayling towards to the Holy Land, and theſe works of mercy, like a good gale of winde, driue vsus forward vntounto the wiſhed hauen; now are we to diſpatch our ſpirituall market, wherein God offereth vntounto vsus for temporarie trifles euerlaſting treaſures; now is the time of our chriſtian warfare, wherein we are to fight againſt the deuill, the world, and our owne carnall and couetous luſts, and then we ouercome the world and our ſelues, when we are wholy taken vp with the workes of mercy; and can part with our earthly goods, in louelove towards God, and compaſſion towards our neighbours. But if we deferre them till after death, and will giuegive nothing to the poore till all muſt be taken from vsus; it is like a faire gale of winde after ſhip wracke, as if we ſhould ſet out our wares when the market is done, & make great braggs of our valour, when the fight is finiſhed and we put to flight. Beſides, the workes of mercy are beſt done when they are fitted to the occaſions and wants of thoſe vntounto whom they are performed; and not to giuegive vntounto them when their neceſſitie requireth, but when we can beſt ſpare our goods, is as if the ſteward ſhould giuegive foode to the familie, not at meale-times, or when they are moſt hungry, but when as himſelfe hath nothing elſe to doe; or when he can keepe the foode in his ſtore-houſe no longer, becauſe theeues hauehave digged through the wall, and are now ready with violence to take it away from him.
Sect 6. No certaintie of doing good by legacies.
Fourthly, It is much better that we doe our ſelues the workes of mercy in our life time, than to leaue them to bee done by others after our deaths (not onelyonly becauſe the ſeed-time being much more ſeaſonable, we may aſſuredly expect a much more fruitfull harueſt, but alſo) becauſe if we doe not take the time preſent, and relieue our poore brethrē whileſt it is in the power of our Pro. 3. 27.hands to doe it, we can hauehave no certaintie that they will euer be done by vsus at all. For either we may be ſtripped of all our goods before our death, and ſo hauehave nothing to bequeath to theſe vſes, or death may take vsus ſuddenly away, and giuegive vsus no time to diſpoſe of our goods; or our ſicknes may be of ſuch a nature, that it will depriue vsus of the vſe of our memory and vnderſtanding; or elſe if all things be left in good order by our Will, yet may this our laſt Teſtament be concealed and Vna tranſpefita litera, vnum nō probè appoſit…m ſignum totam ſententiam mutare ac irrit…am facere vale…it. Baſil. in Diuit. Auares S…r. 2.ſuppreſſed, or defeated & made voyde vponupon ſome nice point in law, or vniuſt teſtimonie of ſome falſe witneſſes, or not be performed according to our purpoſe and proiect, through the diſhoneſtie and corruption of our executors. For the auoyding of all which dangers, let vsus take the Wiſe-mans counſell, Pro. 3. 27. With-hold not good Pro. 3. 27.from them to whom it is due, when it is in the power of thy hand to doe it: and the Apoſtles exhortation, Gal. 6. 10.Gal: 6. 10. whileſt we hauehave opportunitie, let vsus do good vntounto all men. And let vsus remember that death will not be long in comming, and that the couenant of the graue is not ſhewed vntounto vsus, and ſo doe good before we dye, and according to our abilitie ſtretch out our hands to giuegive vntounto him. Let vsus not defraud our ſelues of the good day, nor let the part of a good deſire ouerpaſſe vsus; becauſe we ſhall leaue our trauels vntounto another, and our labours to be deuided by lot. as the ſonne of Syrach perſwadeth. Chap. 14. 12. 13. 14. 15.Eccli. 14. 12. 13.
Sect 7. Giuing almes in our life-time moſt ſutable & comely for a Chriſtian.
Fiftly, it is moſt comely and ſutable that a charitable life ſhould goe before a charitable death, and it well beſeemeth a Chriſtian ſo to liue continually as he meaneth to dye. For who can expect a pleaſant epilogue, after a direfull tragedie? or that he ſhould be pittifull, compaſſionate and liberall in the end, who in all his former courſe hath beene cruell, hard-hearted and niggardly? or that God will honour him with a cloſe of bountie and bleſſednes, who hath all his whole life diſhonored God & wronged his poore Saints with his extreame miſerableneſſe and gripplenes? or how ſhall a man take his words ſpoken in extremitie of ſicknes, I giuegive and bequeath pounds and hundreds to theſe and theſe good vſes, who would not in his whole life part with a few pence to releeue the poores neceſſitie and preſerue them from ſtaruing? who ſeeing ſuch diſſonancie and diſagreement betweene his preſent words and former practiſe, would not thinke that he raued and talked idly, rather then out of a ſetled iudgement and good deliberation? Againe, it better futeth with the nature of theſe good workes to be done by our ſelues in our life-time, then to be left vntounto the diſcretion of other to bee done by them after our death; in which reſpect our Sauiour calleth our good workes by the name of lights, to imply vntounto vsus, that wee muſt ſee them goe before vsus, and not ſuffer them by others to be held behinde our backes.
Sect. 8. Almeſdeeds to bee ſuſpected when they are onelyonly done after death
Laſtly, howſoeuer, we are to iudge charitably of ſuch actions, when we ſee them done, becauſe wee diſcerne onelyonly the outward worke, but cannot ſearch the heart and ſecret thoughts; yet when as we ſee all on a ſudden crueltie turned into merciemercy, and miſerly hardneſſe into profuſe bountie; the hands wide opened towards the approch of death for the releefe of the poore, which hauehave beene cloſe ſhut in the whole life; and the workes of mercy practiſed, which alwaies before hauehave been vtterly neglected; there is great cauſe of iealouſie and doubting, that theſe actions proceede not from thoſe right and religious cauſes which ſet the true Chriſtian a worke to doe the like things, but rather from ſiniſter, worldly and carnall reſpects, which hauehave ouerſwayed and ruled them in the whole courſe of their liues. Not from the louelove of God, Chriſtian obedience, charity and mercy towards the poore; for if theſe graces had reſidence in their hearts, they would hauehave produced the like effects in their health and ſtrength; but rather from ſelfe louelove, which is alwayes accompanied with carnall feare and vaine glory; whereby they are made willing to imploy their goods to theſe pious and charitable vſes, when as they ſee they can keepe them no longer, either to eternize their names in this world by theſe long laſting monuments, or to eſcape the better before Gods iudgement ſeat, where now they muſt giuegive vp the account of their ſtewardſhip, and to be freed from that fearefull condemnation in the world to come. From which iealouſie and ſuſpicion there is no means to be freed, vnleſſe theſe workes of mercy thus performed do apparantly proceede from ſerious and ſound repentance, and a liuely faith in Chriſt; which are ſeldome granted to any in their death-bed, who hauehave neglected and contemned them, through the whole courſe of their liues.