The Plea of the Poor, Treatise · Chapter 2
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 vntounto 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 onelyonly.
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 vntounto 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 vntounto them.Iob 31.
Sect. 3. Beneficence commended vntounto all.
And theſe duties of beneficence are commanded vntounto all. Heb. 13. 16. and are numbred by Heb. 13. 16. Gal. 5. 22. 3. Tim. 6 17. 18the Apoſtle among the fruites of the ſpirit. Gal. 5. 12. and there ioyned with louelove and faith, to ſhew that there is no true faith or louelove where beneficence and goodneſſe is wanting: but eſpecially they are charged vponupon rich men, becauſe they hauehave the priuiledge of abilitie aboue others, and better meanes to expreſſe their inward bountie in the outward act. And howſoeuer the poorer ſort may hauehave 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 vntounto 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 vntounto vsus, 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 vntounto 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 vsus, Pro. 25. 21. If thine enemie be hungrie, giuegive Pro. 25. 21.him bread to eate, and if he be thirſtie, giuegive him water to drinke. And this our Sauiour requireth. Mat. Math. 5. 44. 45.5. 44. LoueLove 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 vntounto vsus the beſt increaſe. Now ſuch are the faithfull, who being the true members of Chriſt, he will acknowledge what is done vntounto them as done vntounto himſelfe. Mat. 25. 33. which conſideration moued Dauid Mat. 25. 33.to extend his goodneſſe and bountie to the Saints that are vponupon 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 louelove 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 vntounto 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. pe…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 vntounto thy brother, to thy poore and needy in thy land: eſpecially of rich men, who muſt not onelyonly giuegive a portion of their wealth to good vſes; but alſo in ſome fit proportion to their meanes, Iob 31. 16▪ 1….for the Apoſtle would hauehave rich men charged to bee rich in good workes, euen as God hath giuen them all things richly to enioy. 1. Tim. 6. 17. 18. 1 Tim. 6. 17. 18which who ſo neglecteth, is not onelyonly a miſer, but a foole, ſeeing he depriueth himſelfe of the fruites of harueſt, becauſe he cannot finde in his heart to ſow his ſeede; yea looſeth not onelyonly an earthly croppe, but the rich harueſt of heauenly happineſſe, becauſe hee will not forgoe for the preſent momentany trifles and earthly vanities.
Sect 8. No bountie in worldlings to charitable vſes.
And thus it appeareth that the beneficence of the godly man is bountifull. The contrary wee may obſerue in wicked worldlings: for either they are miſers and not liberall at all, or quite contrarie in their bountie to the bleſſed man. For where God commandeth them to ſpend, namely in beneficence and workes of merciemercy, there they ſpare, and their hands like Ieroboams are ſo dried and ſhrunke vp in the ſinnewes, that they cannot ſtretch them out to doe good. Or if they doe, it is to giuegive ſome pennie almes out of many thouſands, vponupon ſome qualme of preſent pitie, or to keep their conſciēce ſleeping, that they may not accuſe and torment them for their vnmercifulneſſe. But where God biddeth ſpare, there they ſpend like prodigals, as on dogges and harlots, in feaſting and banquetting, in building and brauerie, in gaming and reuelling, and all other exceſſe and riot. And whereas the godly man ſpareth from his ſuperfluities, yea ſometimes neceſſaries, that he may hauehave the more to ſpend in bountie and beneficence; he onelyonly ſpareth in the workes of merciemercy, that he may hauehave the more to ſpend vponupon his ſinfull vanities. But as the niggard that ſoweth not, ſhall not reape, ſo the prodigall worldling that ſoweth onelyonly to the fleſh, ſhall of the fleſh reape corruption, as it is, Gal. 6. 8.Gal. 6. 8.
Sect. 9. The ſecond propertie is alacritie.
The ſecond propertie is alacritie and cheerefulneſſe; the which is alſo implied by the metaphor. For the husbandman caſteth his ſeede into the ground, not onelyonly willingly, but alſo cheerefully and ioyfully; not in reſpect of his preſent parting with his ſeede, but becauſe he expecteth a fruitfull harueſt. And this the Lord requireth in all good workes, according to that Eccleſ. 9. 10. Whatſoeuer thy hand findeth to doe, doe Eccleſ. 9. 10.it with thy might; and that of the Apoſtle. Tit. 3. 1. Put them in minde to bee ready to eueryevery good worke. Tit. 3 1.And eſpecially in our beneficence and workes of merciemercy; becauſe it is not ſo much the outward act of the hand, as the inward ſeruice of the hart wherein he delighteth. So 2. Cor. 9. 7. EueryEvery man 2. Cor 9. 7.according as hee purpoſeth in his heart, ſo let him giuegive, not grudgingly, or of neceſſitie, for God loueth a cheerefull giuer, and Rom. 12. 8. the Apoſtle requireth, Rom. 12. 8.that hee who ſheweth merciemercy, doe it with cheerefulneſſe. And this the Lord chiefely reſpecteth and rewardeth; for ſo it is ſaid, Pro. 11. 25. The liberall ſoule ſhall be made fat; not the hand, Pro. 11. 25.but the ſoule and heart. An example whereof we hauehave in Dauid, who was accepted for his readineſſe to builde the temple, though he neuer performed 2. Sam 7.it in act, but onelyonly had a deſire to builde it. 2 Sam. 7. And in the particular caſe of giuing almes, that if there be a willing minde, it is accepted according to that a man hath, and not according to that he hath not. 2. Cor. 8. 12.2. Cor. 8 12.
Yea this euen the heathen man diſcerned, and Seneca.therefore defined a benefit, to bee a louing and voluntary action, tribuens gaudium, capienſque tribuendo, yeelding ioy, and receiuing in yeelding it: and affirmeth that a benefit cannot be touched with the hand, but is ſeene with the minde: for there is great difference betweene the matter of a benefit, and the benefit it ſelfe: and therefore gold and ſiluer is not the benefit, but the good will of the giuer, for they may be loſt, but the benefit ſtill remaineth.
Sect 10. Cheerefulneſſe in the countenance.
Now this cheerefulneſſe ſheweth it ſelfe in our countenance, words and actions.
For the firſt, benefits are to bee done with a cheerefull looke and ſmiling countenance, which addeth much to the grace of a good deede, when the eye of the giuer telleth the receiuer that the benefit beſtowed is a token ſent vntounto him from a louing heart: whereas contrariwiſe a ſoure looke much blemiſheth it, as though the hand had ſtollen it from the heart at vnawares, and the eye were diſpleaſed when it diſcouereth the theft.
Sect. 11. Cheerefulneſſe in words.
Secondly, the cheerefulneſſe of the heart appeareth in our words, when as we ſpeake comfortably to the party vntounto whom we doe good. And ſurely then are theſe well ſuted together, Quando adijcimus bona verba, bonis rebus: when we ioine good words, with good deedes, which is to ſpeak to his heart who receiueth the gift, and doubleth the ſweeteneſſe of any benefit. Contrary whereunto are proud ſpeeches, inſolent and bitter expoſtulations, which turne a benefit into an iniurie, and ſometime cauſe a man by a gift to purchaſe an enemie, Nam iniuri… altius quam merita Seneca.deſcendunt, wrongs pearce deeper then gifts, and the memorie taketh faſt hold of them, when as it eaſily ſuffereth theſe to ſlip out. To this point the ſonne of Syrach ſpeaketh notably. cap. 18. verſe Eccle. 18. 15.15. My ſonne blemiſh not thy good deedes, neither vſe vncomfortable words when thou giueſt any thing. 16. Shall not the deaw aſſwage the heate? ſo is a word better then a gift. 17. is not a word better then a gift? but both are with a gracious man. 18. A foole will vpbrayde ayde churliſhly, and a gift of the enuious conſumeth the eyes.
Sect 12. Cheerefulneſſe in the action. Firſt, when a man giueth ſpeedily.
Thirdly, it appeareth in the action, when a man doth good ſpeedily and readily. For as one ſaith, De benef. li. 2. c. 5Beneficentia eſt virtus quae moram not patitur. Beneficence is a vertue which diſliketh all delaies; and as Seneca telleth vsus, Omnis benignitas properat, all goodneſſe is quicke of hand and ſwift of foote, and hateth as well the paraliticall ſhaking and ſtaggering of thoſe, who doubt whether to giuegive or no, as the goutie lameneſſe of ſuch as after they are reſolued to giuegive, make but ſlow haſt. For theſe delaies ſhew vnwillingneſſe. Et qui moratur, neganti proximus eſt, he that delayeth a benefit is the next dore to him that denieth: euen as on the otherſide, a quicke hand is an euident ſigne of a free heart, for proprium eſt libenter facientis, cito facere, Seneca ibid.it is the propertie of him that giueth willingly, to giuegive it ſpeedily. And as this graceth the gift in reſpect of the giuer, ſo it doubleth the benefit to him that receiueth it. Nam bis dat qui cito dat, he giueth twiſe that giueth quickly, and the ſwifter that a benefit commeth the ſweeter it taſteth. foreign.There muſt then be no ſtay in theſe actions of beneficence, but onelyonly that which is cauſed through the receiuers ſhamefaſtnes, for a benefit looſeth his grace, when it ſticketh to his fingers who is about to beſtow it, as though it were not giuen but plucked from him. And ſo the receiuer praiſeth not his benefactours bounty, but his owne importunitie, becauſe he doth not ſeeme to hauehave giuen, but to hauehave held too weakely againſt his violence.
Sect 13. That wee ſhould preuent mens ſuites with our readineſſe.
It muſt then be the benefactours care to preuent with his readineſſe their ſuites who neede his Sero beneficium dedit qui roganti dedit. Seneca. Eſa. 21. 14.helpe; and like the Aſtrologer, hee muſt diuine at the wants of the poore before they lay them open, imitating the ſunne which giueth light, heate and vitall influence without intreatie. He muſt be like the inhabitants of the land of Tema, who brought water to him who was thirſtie, and preuented with their bread him that fled; yea he muſt labour to be like our heauenly father, who as the Pſalmiſt ſpeaketh, not onelyonly giueth vsus our hearts deſire, and withhouldeth not the requeſt of our lips, but alſo preuenteth vsus with his bleſsings of goodneſſe, and often giueth before we aske. Pſal. 21. 2. 3. And Pſal 21. 2. 3.this alſo is of ſingular vſe in the beſtowing of benefits, and maketh the gift much more acceptable. Nam illud beneficium iucundum, victurumque in Seneca de Ben. lib. 2. cap. 1.animo ſcias, quod obuiam venit: that benefit is moſt delightfull, and will longeſt liue in the minde of the receiuer, which ſtayeth not till hee come to ſeeke it, but commeth out to meete him in the midde way. For it is a torment and heauie burthen to an ingenuous minde to craue, the which ſo preſſeth the heart, that oftentimes it maketh the blood to come into the face, which who ſo with his readineſſe preuenteth doubleth the benefit. And if this bee omitted, the gift looſeth ſome part of his grace, becauſe it is purchaſed with paine, and commeth not freely and without coſt, Nam non tulit gratis qui cum rogaſſet accepit, there is nothing dearer then that which is bought with the price of many praiers: and the benefactour alſo looſeth ſome part of his thanks; for a benefit pearceth the heart like a dart; diuerſly in reſpect of the diuers manner of caſting it, ſlighty if it bee caſt faintly, and deepely when as it commeth forcibly, and with a good will.
Sect. 14. We muſt at leaſt willingly entertaine the firſt motion.
But if this hath beene omitted to preuent ſuits with our readineſſe, yet at leaſt the cheerefulneſſe of the heart muſt ſhew it ſelfe in willing entertaining the firſt motion: and if our benefit hauehave not ſought him out before hee ſued, yet at leaſt let him finde it when he ſueth. Atque etiam dum rogat erogemus, and let vsus giuegive euen whileſt hee asketh; or if neceſſary occaſion cauſeth any ſtay, yet let vsus by all meanes not ſeeme to doubt and deliberate whether we ſhall giuegive or no; for, proximus Seneca.eſt neganti qui dubitauit, nullamque meretur gratiam: he that doubteth deſerueth ſmall thankes, becauſe hee is next neighbour to him that denieth; nam qui tarde dedit, diu noluit, hee that was ſlow in giuing, was long vnwilling. And this readie intertaining the firſt motion the wiſe man requireth. Pro. 3. 27. Withhold not good from thy neighbour Pro. 3. 27.when it is in thy power to doe it; ſay not to him goe and come againe, and to morrow I will giuegive thee, when thou haſt it by thee. For nothing is more tedious then to hang long in ſuſpence, and wee indure with more patience to hauehave our hopes behedded and quickly killed, then to be racked and tortured with long delaies, according to that, Pro. 13. 12. Pro. 13. 12.Hope deferred maketh the heart ſicke, but when the deſire commeth, it is a tree of life.
But eſpecially we muſt auoide delaies in giuing after we hauehave granted; for there is nothing more bitter then to bee forced to make a new ſuite for that which hath already beene obtained, and to finde more difficultie in the deliuery, then in the grant.
Sect. 15. The third propertie is conſtancie in doing good.
The third propertie of beneficence is conſtancie, and aſſiduitie in doing good; the which is alſo implied by the metaphor; for the husbandman contenteth not himſelfe to hauehave ſowed his ſeede in former yeares, but he continueth to ſow it ſtill to the end of his life: and though the croppe be ſometime ſo ſmall, that the ſeede it ſelfe is ſcarce returned: yet he will not bee diſcouraged, but will againe caſt it into the ground, in hope of better ſucceſſe. And thus muſt we alſo doe in ſowing the ſeedes of our beneficence, caſting them daily into the grounds which we finde fitted and prepared, and not thinking it enough to adorne our ſelues with them, as with our beſt apparell, which we onelyonly put on on high and feſtiuall daies, wee muſt make it to bee our daily exerciſe; benefacta benefactis pertegentes (as one ſaith) making one Plau…us in tri…m…r.good deede an inrroduction vntounto another, and neuer leauing to doe good, ſo long as there is any power in our hands to doe it. And vntounto this the Apoſtle exhorteth. 2. Theſ. 3. 13. Brethren bee not wearie of well-doing, and 1. Theſ. 5. 15. Euer follow 2. Theſ. 3. 13. 1. Theſ. 5. 15. Gal. 6 9.that which is good, both among your ſelues, and to all men: wherein we ſhall imitate our heauenly father, and approue our ſelues to bee his children, who reneweth his mercies vntounto vsus eueryevery morning, and multiplieth his bleſſings vponupon vsus eueryevery day with a new ſupply, and ſo we ſhall be ſure to receiue a rich reward, for if we be ſtedfaſt and immoueable, alwaies abounding in theſe workes of the Lord, wee may bee aſſured that our labour ſhall not bee in vaine in the Lord, as it is promiſed. 1. Cor. 1. Cor. 15. 58.15. 58.
Sect. 16 We muſt increaſe in doing good.
Yea our care muſt be, as to grow in grace, ſo to bring forth new fruites of good workes, imitating Apoc. 2. 19.herein the Church of Thiatira, whoſe laſt workes excelled the firſt, Apoc. 2. 19. Seeing we cannot otherwiſe be ſure to be conſtant in them; for they who goe not forward but ſtand at a ſtay, will not long ſtay in their ſtanding. And in this the beneficence of a godly man differeth from that which is in worldlings, who doe ſome good workes of mercy by fits, but are not conſtant in well doing; and alſo from that which is in hypocrites who doe ſome good deedes for praiſe or profit, but yet deſiſt when their turne is ſerued; the flame of their charitie laſting no longer then the fuell doth wherewith it is nouriſhed. But theſe hauehave onelyonly 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 onelyonly dead images of them, like vntounto 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 vntounto 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 vntounto our ſtate and abilitie, that they may match, but not exceede it. For we hauehave 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 hauehave no better abilitie.