The Plea of the Poor, Treatise · Chapter 1
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 vsus, 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 onelyonly 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 mā ner of penning of it is alſo to be cōſidered, which is very exact & accurate. For eueryevery hemiſticke or halfe verſe, beginneth in order with a letter of the Hebrew Alphabet; onelyonly the two laſt verſes hauehave three letters, after eueryevery 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 eueryevery 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 vsus, 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 vntounto 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 ſcopeis to perſwade all vntounto godlineſſe, ſeeing it is the onelyonly way to attaine vntounto 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 vponupon 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 vntounto his Diſciples, if ye know Pro. 29. 18.theſe things, happy are ye if you doe them. Yea this vertue and obedience vntounto Gods law make vsus bleſſed, not onelyonly 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. 127as 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 vsus that it cannot be valued with the gold of Ophir, with Pro. 3. 14 & 8. 19the 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. 17vertue (ſaith he) if wee could behold thee with bodily eyes, with what admirable louelove wouldeſt thou inflame vsus. And another affirmeth, that in In quo virtus ſit, … nihil de eſſe ad beate viuendum puto. Cicero.whom ſoeuer vertue is, there is nothing wanting vntounto his happineſſe.
Secondly, we are as happy in our graces and vertues, as in the benefits which accrue vntounto vsus 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 vsus 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 vnderunder the name of our glorification, becauſe it is the firſt part of it which aſſureth vsus 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 onelyonly 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 hauehave 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 giuegive, then to receiue: and bleſſed alſo in their reward, as our Act. 20. 35.ſauiour telleth vsus. 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 hauehave iudgemēt without mercy, that hauehave ſhewed no merciemercy, 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 vntounto thoſe who hauehave neglected theſe workes of merciemercy; 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 vsus loath griple couetouſneſſe, and to louelove 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 hauehave 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 vntounto others Eccle. 14. 5.in defrauding them of their right, or in ſpoyling them of that which they hauehave, 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 vsus, 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 giuegive 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 vsus, as the Apoſtle 1 Cor. 13. 3. Iam. 2. 14. 15.teacheth vsus. 1. Cor. 13. 3. Iam. 2. 14. 15.