The Plea of the Poor, Treatise · Chapter 3
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 vponupon 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 quātity of the gift, it keepeth a good proportion, both in reſpect of his ability, who giueth, and his neceſſity, who receiueth. And hereof it is that theſe almeſdeedes are called righteouſneſſe in the Scriptures (as hereafter we ſhall ſee) to teach vsus, 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 giuegive, and becauſe it is a more bleſſed thing to giuegive, 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 eueryevery one to lay vp in ſtore as God hath proſpered him. EueryEvery one 1 Cor. 16. 1.therefore in his almeſdeedes, is to reſpect his own abilitie, and to giuegive neither aboue nor vnderunder 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 giuegive 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 onelyonly 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 vnderunder 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, vponupon the like occaſion.
Sect. 3. We muſt giuegive 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 di…at, he doth not properly out of charitie giuegive 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 onelyonly 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 hauehave 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 chooſeth rather to offend on the ſaufer ſide; becauſe it is better the poore man ſhould take a ſlight ſurfet, through too much fulneſſe, then to be pinched and famiſhed for want of neceſſaries; and that the mercifull mans almes ſhould aſpire to the title of bountie and beneficence, then to bee abaſed with the name of neereneſſe and niggardly hardneſſe.
Sect. 4. We muſt ſo giuegive to one as that we do not neglect many.
Yet becauſe great benefits can reach but to few, and almeſdeedes muſt extend to many, wiſdom as much as may be auoideth both extrems, and ſo giueth to one, as that many others may not be neglected. And therefore the godly man maketh wiſdome to deale the dole, becauſe nothing is well done which is done without it. For as the hathen man ſaith, non eſt beneficiū niſi quod ratione datur, quoniam ratio omnis honeſti comes eſt. Seneca.It is not a benefit which is not giuen with reaſon, becauſe reaſon is the guide and companion of all honeſt and vertuous actions. And in this regard almeſdeedes are fitly likened vntounto ſowing of foreign. Adag.ſeede, wherein the rule is, manuſerendum non thylaco, the ſeede is to be caſt out of the hand, and not out of the whole ſacke, and ſtrained through the fingers, that it may be ſcattered abroade and ſo goe farre, and not powred on heapes, which were non ſerere but congerere, not to ſow but to ſurcharge the ground with ſuperfluitie in one place, and to caſt nothing in another. And thus in giuing almes, we muſt caſt the ſeede of our beneficence with an euen and indifferent hand, not vponupon one or two alone, but vponupon many, for it is the nature of goodneſſe, as the ſchoolemen ſpeake to be diffuſiua ſui, extending it ſelfe to the benefit of many. The which is alſo ſignified by that phraſe of caſting our bread vponupon Eccle. 11. 1.the face of the waters, where hee vſeth the plurall number to intimate vntounto vsus, that the obiect of our bountie ſhould be many, and not one or ſome few; and by the phraſe of communicating, which the Apoſtle vſeth. 1. Tim. 6. 18. which implyeth 1. Tim. 6. 18.thus much that our almeſdeedes muſt bee common vntounto many. And it is plainely expreſſed by the wiſe man. Eccleſ. 11. 2. GiueGive a portion to ſeauen, Eccleſ. 11. 2.and alſo vntounto eight, where by a certaine number an vncertain is ſignified, but yet thus much is required of vsus, that we confine not our liberality vntounto a few, but extend our goodnes to a numerous company.
Sect 5. We muſt giuegive almes cheerefully.
Againe whereas almeſdeedes hauehave here the title of giuing giuen vntounto them, and a gift is a free and liberal action: we hence gather, that they are to be done willingly and cheerefully, and not grudgingly and repiningly. The which the Lord forbidderh and condemneth. Deut. 15. 10. Thou ſhalt ſurely giuegive vntounto thy poore brother, and thine heart Deut. 15. 10.ſhall not be grieued when thou giueſt vntounto him; becauſe that for this thing the Lord thy God ſhall bleſſe thee in 1. Pet. 4 9.all thy workes, and in all that thou putteſt thine hand vntounto. For as in all other duties, ſo in this, the Lord more requireth the inward ſeruice of the heart then the outward ſeruice of the hand, according to that, 2. Cor. 9. 7. EueryEvery man as he purpoſeth in his 2. Cor. 9. 7.heart, ſo let him giuegive, not grudgingly or of neceſsitie, for God loueth a cheerefull giuer. An example of which cheerefulneſſe we hauehave in the faithfull of the Church of Corinth, who were ſo forward in miniſtring to the poore Saints, that the Apoſtle profeſſeth it needeleſſe to remember them of it. 2. Cor. 9. 1. Yea an almeſdeede is a gift not onelyonly 2. Cor. 9. 1.vntounto men, but euen to God himſelfe (as he eſteemeth it) from whom we hauehave receiued what we giuegive and all good things beſides; and hereof it is called a ſacrifice; yea ſuch a ſacrifice wherein he chiefely delighteth, Heb. 13. 16. Now all Chriſtian ſacrifices are freewill oblations, which Heb. 13. 16.are to be offered with ioy and cheerefulneſſe; and if they be ſoured with the leauen of grudging and murmuring, they are made odious vntounto God.
Sect. 6. Cheerefulneſſe in countenāce.
Now this alacritie of heart, diſcouereth it ſelfe in the countenance, words, and actions. For firſt a willing minde cauſeth a cheereful countenance; the which is neceſſary in theſe actions of liberalitie, wherein it is not fit to hauehave manum apertam & vultum clauſum, an open hand and a cloſe and cloudie looke, which though it ſhould not proceede from any auerſeneſſe and vnwillingnes in the heart, yet it ſerueth for no good vſe, but like a ſcarecrow affrigheth the poore, ſo as they cannot with any bouldneſſe or confidence come to aske reliefe, nor feede ſecurely vponupon thoſe ſeedes of beneficence which are caſt vntounto them. And this the ſonne of Syrach requireth in theſe actions of liberalitie. Cap. 35. 9. In all thy gifts (ſaith Eccle. 35 9.he) ſhew a cheerefull countenance, which that wee may doe, let vsus remember that the liberall looke hath the promiſe of bleſſedneſſe, as well as the liberall action, according to that, Pro. 22. 9. Hee that hath a bountifull eye ſhall be bleſſed, for he giueth Pro. 22. 9.of his bread to the poore. But this hope of bleſſedneſſe many rich worldlings make voide vntounto themſelues, who either like euill nurſes are ſo hard of milke, that it cannot be drawn from them without paine and irkeſomeneſſe, the which they expreſſe by their ſower lookes and wrethed and wrinkled foreheads; or elſe couer the poores nakedneſſe and relieue their wants, as Noahs ſonnes (with a better minde) did couer the nakedneſſe of their father, with their faces turned another way. For as ſome, browbeate the poore with proud, ſoure, and ſeuere lookes; ſo there are others as bad as they, who turne away their eyes and faces from them, as though they were ſuch an eyeſore as might not be indured, nor be looked vponupon without griefe and vexation. And this they doe, becauſe they feare to be infected with the contagion of the poore mansmiſery, ſo much as in a ſympathie and fellowfeeling of his calamitie; and therefore as men that come neere vntounto them who are infected with the plague or leproſie, ſo doe they ſhunne them; or (if they ſtand in their way) turne their faces from them; and out of a deſperate reſolution to giuegive them nothing, they will not ſo much as looke vponupon their miſeries, leaſt their conſcious eyes ſhould checke their churliſh hearts, and put them in minde of their barbarous inhumanitie. But let ſuch be aſſured that as they turne away their eies from the poore in the day of their miſery, ſo the Lord will turne away his face from them in the day of their calamitie; and as they hauehave ſtopped their eares at the crie of the poore, ſo they themſelues ſhall crie, and God will not heare them, as it is. Pro. 21. 13.Pro. 21. 13.
Sect. 7. Cheerefulneſſe in our words and ſpeeches.
Secondly, the alacritie in the heart appeareth in the mildeneſſe and ſweetneſſe of our ſpeeches, which the Apoſtle would hauehave euer conioyned with our almeſdeedes; whereof it is that he calleth them εὐλογία. 2. Cor. 9. 5. to note vntounto vsus, that 2. Cor. 9 5.as theſe good workes and good words are comprehended vnderunder the ſame name, ſo in the action they ſhould neuer be ſeuered. And ſurely theſe cheerefull and kinde words are very neceſſary to be ioyned with thoſe workes of mercy; for pouertie and want deiecteth the minde, and the diſcouery of it affecteth the heart of thoſe that ſue and craue, not onelyonly with ſhame, but alſo with feare and iealouſie, leaſt they be thought of their benefactors to be too bold and troubleſome; in which reſpects there is great neede, that they ſhould not onelyonly ſpeake to their ſuites, but to their hearts, and by kinde and louing language apply vntounto them ſuch cordials of comfort, as may preſerue them from fainting in their feares. And this the ſonne of Syrach requireth, chap. 4. v. 8. Let Eccleſ. 4. 8.it not grieue thee to bow downe thine eare to the poore, and giuegive him a friendly anſwere with meekeneſſe. Contrary whereunto is the practiſe of thoſe, who ioyne with their almes proud expoſtulations, harſh words, and vpbraiding ſpeeches: feeding the poore, as they feede their vntaught dogges which they would hauehave at command, for when they offer them meate, they doe withall ſo ſneape and rebuke them, that they dare ſcarcely take it, but are ready to let it fall out of their hands and mouthes, for feare of beating. Of which kinde of men one ſpeaketh fitly. There are Gregorie.ſome (ſaith he) that when their poore brethren craue neceſſaries of them, before they will giuegive any thing, doe caſt out againſt them, contumelious words: and performing theſe offices of pietie at length indeede, doe firſt ſpoile the grace of their bountie with opprobrious tearmes; wherein they ſeeme not freely to doe a worke of merciemercy, but to make ſatisfaction for the iniuries which they hauehave offered, when they giuegive an almes after ſuch contumelies. Others there are that chide the poore for comming ſo often, and crauing againe after they hauehave once or twice relieued them. But of theſe I may (with Chryſoſtome) demaund. Chryſoſt. in 10. Math. Homil. 36 Tom. 2. Col. 328.Doe they not therefore want meate, becauſe thou haſt before times relieued them? why then doeſt thou not binde thine owne bellie to the ſame conditions? why doeſt thou not ſay to thy ſtomacke when it craueth meate, thou waſt filled yeſterday and the day before, and why doeſt thou now againe deſire more? Yea contrariwiſe thou almoſt burſteſt thine owne bellie in filling it beyond meaſure, but turneſt away thy face from the poore crauing a little to ſatisfie his hunger, becauſe he asketh againe of thee; on whom thou oughteſt the rather for this cauſe take pittie, becauſe he is pinched with no ſmall neceſſitie, which forceth him ſo often to come vntounto thee. And ſecondly wee might demaund of them, why by the ſame reaſon they ſue often vntounto God for new benefits, ſeeing they hauehave already receiued many from him, ſauing that it is to be feared they trouble him not much with many ſuites and praiers, and that what they hauehave, they receiue it rather out of his meere bountie, then their own earneſt ſuite and importunitie; for otherwiſe the experience of their owne wants, and Gods infinite merciemercy in relieuing and ſupplying them, would moue them to thinke of the neceſſitie of the poore, and make them more compaſſionate in helping and ſuccouring them. Let vsus not therefore ſtaine our good actions with euill words, neither after we hauehave giuen let vsus vpbraide, Eccle. 41. 22.wherein we ſhall but diſcouer our folly; for a foole (as the ſonne of Syrach telleth vsus) when and 18. 18.he giueth a gift will vpbraid churliſhly, and the gift of the enuious conſumeth the eyes.
Sect. 8. Cheerefulneſſe appeareth by ready giuing.
Thirdly, this cheerefulneſſe ſheweth it ſelfe in the manner of the action; when it is performed readily and ſpeedily. For a gift or almſedeede ſhould not be drawne from the giuer by the importunitie of the receiuer, but rather the importunitie ſhould be on his part that giueth, in preſſing the beneuolence vponupon him with vndeniable earneſtneſſe, when as he diſcerneth in him any modeſt baſhfulneſſe or backwardneſſe in receiuing of it. An example whereof we hauehave in the Church of Corinth, of whom the Apoſtle teſtifieth, that in communicating to the neceſſitie of the Saints, They were to their power, and beyond 2. Cor. 8. 4.their power willing of themſelues, praying them with much intreatie that they would receiue their gifts.
Sect. 9. 2. In giuing ſpeedily.
And with this readineſſe muſt be ioyned ſpeedineſſe in giuing; and taking our intelligence of our neighbours wants from the report of others, or elſe reading them in their pale viſage, heauie countenance or poore habit, we muſt let our almes preuent their ſuite, and giuegive them reliefe before they craue it. For (as one ſaith) Haec eſt Auguſt. Homil. 39. T…m. 10.perfecta miſericordia, &c. this is the perfectiō of merciemercy, that we preuent the ſuites of the needie, and relieue the hungrie before they aske; and that mercy is imperfect (and it ſelfe needeth mercy) which is extorted with importunate prayers. And as it is maimed in it ſelfe, ſo not ſo acceptable to the poore, for ingratum eſt beneficium quod diu inter manus dantis Seneca.haeſit. That benefit is vnwelcome and ſcarce worthy thankes which hath long ſtucke to the hands of the giuer. And therefore herein let vsus labour to be perfect as our heauenly father is perfect, who oftentimes ſupplieth our wants before we craue, and conferreth vponupon vsus many benefits, which in particular we neuer deſired.
Sect 10. Reaſons which may moue vsus to giuegive ſpeedily.
And this ſpeedineſſe in relieuing the poore is implyed by that name διακονία which the Apoſtle 2. Cor. 8. 4. & 9. 1giueth vntounto almeſdeedes, ſignifying ſuch a miniſtration, as is performed with ſpeede and diligence, being deriued from a word which ſignifieth to haſten and make ſpeede, and is expreſly required by the Wiſe-man in the doing of theſe workes of merciemercy. Pro. 3. 27. Say not to thy neighbour Pro. 3. 27.goe and come againe, and to morrow I will giuegive thee, when thou haſt it by thee. VntoUnto which ſpeedy and preſent diſpatch in giuing almes we may be moued by theſe reaſons. Firſt, becauſe in reſpect of our neighbour, an almes is moſt ſeaſonable in the time of want, and the gift doubled by his deſire that receiueth it. Againe, what knoweſt thou if to morrow he will neede thy gift, the Lord otherwiſe prouiding for him? and ſo thou ſhalt looſe a fit opportunitie of doing good, becauſe thou diddeſt refuſe it when it was offered; which will turne thee to more damage and hurt, then to neglect the ſowing of thy ſeede in time moſt ſeaſonable. Furthermore it may be that through theſe delaies thy almes will come too late, like a good gale of winde after ſhipwracke, when his health is loſt for want of reliefe, or ſtate ruined for want of ſeaſonable helpe, and ſo thy late and vntimely almes will doe him little good. For it fareth with men in their ſtrength and ſtate, as with a leake in a ſhippe, or a breach of waters, which may be eaſily ſtopped and ſtayed at the firſt appearing, but if be let alone, will within a while grow remedileſſe. Finally, how canſt thou tell whether the next time he commeth, thou ſhalt be able to relieue his wants, ſeeing for thine vnthankfulneſſe and miſ-imployment of Gods talents he may take thy goods and meanes of doing good from thee, and make thee to neede the helpe of others, or thee from thy goods, and ſo thou ſhalt hauehave no power to diſpoſe them? And this reaſon the wiſe man giueth to moue vsus vntounto ſpeedy and preſent giuing. Pro. 3. 27. Withhold Pro. 3. 27.not good from them to whom it is due, when it is in the power of thine hand to doe it: and the Apoſtle inioyneth vsus, when we hauehave opportunitie, to doe good vntounto all men, eſpecially to them who are of the houſhould of faith. Gal. 6. 10.Gal. 6. 10.