A Plea of the Poor - John Downame

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davejonescue

Puritan Board Junior
This book I am updating for e-publishing entitled "The Plea of the Poor" - John Downame is fascinating. It is a whole treatise on the proper application of giving. It is starting to make me think very heavily on my own giving patterns; which usually entails giving to whomever looks to be in need at the time I come in contact. But even this quote:

"To which purpose Augustine saith; It is better to love with severity, then to deceive under show of lenity; and to withhold bread from the hungry, if being sure of his victuals, he neglect justice, then by giving unto him, to make him rest securely in his unrighteousness."

When finished I will be sending this to Monergism. So if he decides to post it, it should be available there pretty soon. Great read. I am trying to briskly edit this, but cant stop myself from reading it as I go.
 
Wow. This book gets really deep. Below is the authors summary of his previous sections which he breaks down the "proper order" of giving. I have never really thought of it to this depth before. I am surprised this isnt more of a standardized work. I wonder how many of us are out there like I am just giving in no thoughtful order, using my own discretion without really any thought?

"Sect. 15. A caution for the better understanding of the former rules.

And thus we have shown in what order we are to proceed in doing these works of mercy, preferring our wives next unto ourselves before all whatsoever, our Parents before our children, and these with the rest of our family before all others; our spiritual kindred and benefactors before them who are only of our kindred in the flesh; our kindred before common friends and neighbors, and these before strangers, and strangers also before enemies; so that if our liberality cannot through the straightness of our estates extend to all sorts, then must we stretch it as far as we can, according to this order. Which is to be understood if they be in other things alike, that is, like in want and poverty, and like in piety and honesty; for otherwise we must (as hath been shown) relieve those who are our enemies being in extreme necessity, even before our own children being but in ordinary want; and those who are religious & virtuous being further off, before those who being vicious and graceless are nearer unto us. And so when we are linked unto any in many of these bonds, we are to prefer them before any of those to whom we are but bound in someone particular, if they be not our Parents or under our own charge & government; as a godly kinsman, before one who is as religious but nothing a kin unto us; or a kin unto us, but not so virtuous and religious; a kinsman, neighbor and benefactor, before either a kinsman, or neighbor, or a benefactor singly and alone."
 

CHAP. 12. Of the persons unto whom alms are to be given: and in what order one is to be preferred before another.

Sect. 1. That alms are to be given only to the poor and needy.
And thus we have shown who are to give alms. In the next place we are to consider to whom they are to be given; the which hath in part been touched when I spoke of the object of our liberality; and now is more fully to be handled. First then, howsoever we owe love unto all men, and in this love we may, yea, ought to do them all good: yea, howsoever we may give gifts and rewards to whom we will, either to show our love, or to encourage men in their well deserving; yet alms deeds are to be extended only to the poor and needy, for therefore are they called Eleemosynae, because they are to be exercised towards those whose penurious and miserable estate requireth & deserveth mercy & compassion. So the Lord requireth Deu. 15. 11. Thou shalt open thine hand wide to thy poor, & to thy needy of thy land. Whereby thus much is signified, that we should give not only unto those who are generally and absolutely poor, but also to them who though they have a good estate, yet for the present, by some sudden accident do want and stand in need of our relief; as when a man otherwise of good means, is forced to ask an alms, being brought into present necessity, through persecution, shipwreck, fire, robbery, and such like unlooked for and unexpected accidents.

Sect. 2. [This proved from Scripture.]
And therefore the Scriptures enjoining this duty, express the person, who ought to be relieved rather by the name of needy, then by the name of poor. So the 1. John. 3. 17. Who so hath this worlds goods, and seeth his brother hath need; and Ephes. 4. 28. the Apostle enjoineth men to labor that they may have to give to him that needeth. And 2. Cor. 8. 14. he would have an intercourse between Christians in doing these works of mercy with equality, according to present occasions, that those who now relieve may be relieved, and that those who are now relieved may relieve if God make a change in their estates. That now at this time (saith he) your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality. To which purpose also John the Baptist requireth him that hath two coats to impart unto him that hath none, and him that hath meat to do likewise.

Sect. 3. The diverse kinds of poor.
Now these poor and needy are sometimes distinguished into many kinds, so our Savior nameth six, Matth. 25. 35. the hungry, thirsty, stranger or [shelterless,] the naked, sick and poor prisoner. And out of the Prophet Isaiah, we may add the oppressed and exiled. Esa. 58. 6. 7. Especially those who suffer these miseries for their constant confession of the truth. To which out of other places we may adjoin those who are indebted above their means, the lame, blind and maimed, the aged and decrepit, the poor widow and distressed orphans; And unto these we may add all others, who being in any such like distress do need our help and comfort.

Sect. 4. Of the order which we ought to observe in our giving alms, and first we are to respect men according to their need and misery.
But because men's liberality being stinted within the limits of their estates, cannot extend unto all poor, it will not be amiss to consider who, in bestowing our alms are to be preferred before other, and to have the privilege and place above the rest. And first we are to know that principally respect is to be had to the state and condition of the parties, without any difference of persons, strangers or acquaintance, enemies or friends. For those who are in extreme necessity, and thereby likely to perish, are first to be relieved, though they be our enemies, before our kindred and friends, though otherwise in great want; and so likewise those who are in great need; before those whose wants are common and ordinary. But if our state be so small, that we are not able to relieve all that crave our help, being in the same degree of poverty, then we may prefer our kindred and friends, and especially those who are godly and virtuous. Wherein also we are to have no small respect to those who by God's providence are first cast upon us, seeing thereby, being first offered unto us, they are after a sort by God himself preferred before others. And this our Savior signifieth in the Parable of the Samaritan, Luc. 10. 33. who finding, as he journeyed, the wounded man, took compassion on him, and relieved him.

Sect. 5. The Church and Commonwealth are to be respected in the first place.
But if there be an equality of estate, and the want and necessity be alike, then is there to be an orderly proceeding of our alms, in respect of persons, and those to be first relieved to whom we are most bound. As first the whole Church and common-wealth is to be preferred before a man's own person, and if there be such a necessity, we are rather to perish ourselves, then to suffer them to perish, for it is better for one member to be cut off, then that the whole body should be destroyed: and this made the Disciples in the Primitive Church to sell all they had for the relief of the common necessity. And in this respect the King and such public persons, in whose safety the welfare of the Church and Common-wealth consisteth, are also to be preferred before ourselves, so that if we and they be in equal extremity, we must neglect our own persons for their good and preservation.

Sect. 6. In the second place we must regard ourselves, & then our wives.
In the next place our care must extend to provide necessaries for the relieving of our own wants, for charity and mercy begin at home, and to whom can he be pitiful and compassionate, that is cruel to his own bowels? and then unto our second selves, our wives; for whereas the school-men in cases of extreme necessity, would have our parents preferred before our wives, I take it to be erroneous and unjust; for in the institution of marriage, man is to leave father and mother and to adhere to his wife, so that they are no more two, but one flesh. And the Apostle saith, that a man ought to love his wife as himself, and therefore better than his parents. For where as they except that the Apostle saith, a man must love his wife as his own body, and that because we ought to love our neighbors better than our bodies, and our parents best of all our neighbors, and therefore also better than our wives: it is most frivolous, for by the same reason a man should love his other neighbors also better than his wife (which I confess to be the popish charity) but the Apostle by an usual Synecdoche there putteth the body for the whole man, as he plainly explicateth himself, verse. 33. where he saith, that every man must love his wife even as himself, and therefore the reason grounded on this place standeth strong.

Sect 7. Next unto our wives, parents are to be relieved.
Next unto the wife, and even before our children, parents are to be relieved in their necessity; for though in the order of charity a man loveth his own children better then father or mother, in which regard we usually say, that love descendeth rather than ascendeth; and though, as some add, the child is nearer unto a man then his parents, because he is of his own substance (howsoever herein for my part I see no difference, unless it be on the parents side, for why am I not bound in nearer bonds of nature unto them from whom I had my substance and being, then unto those who have from me their substance and being?) yet seeing alms deeds and relief in their nature are benefits and retribution, which do chiefly respect debt and duty, and seeing we owe more debt and duty unto parents, in respect of our being, birth and breeding then unto our children, therefore in cases of extremity we are to prefer in ministering relief, our father or mother before them, when we are so straitened in our means that we have not sufficient to give unto both. And this is a part of that honor which children owe unto parents, the which our savior so highly esteemeth that he far preferreth the relieving of our Parents before freewill offerings and oblations which we give and dedicate to God's service. And therefore condemneth the Scribes and Pharisees who excused children for neglecting this duty in relieving their old, impotent and decayed parents, under color of bringing these gifts into the treasury, which should have been bestowed on their maintenance. Mar. 7. 11. 12.

Sect. 8. Next unto our Parents, our children are to be cared for.
After parents our next care ought to be for our children, of which I shall need to say little because nature itself doth teach so much, and unto them I adjoin the whole family who are under the charge of the Governors, and therefore to be provided for by them as well, in their place & kind, as those that come out of their own loins. And though a man's kindred and friends may be nearer to him then many under his roof, both in respect of blood and also loving affection; yet when he hath by admitting them into his family taken charge of them, he is to provide for them before the other. According to that 1. Tim. 5. 8. If any provide not for his own and specially for those of his own house, he hath denied the faith and is worse than an infidel.

Sect. 9. Next unto our children, charge and family, we must relieve our spiritual kindred.
So that all these are in their order to be relieved before all others by the express commandment of almighty God, even before those who are virtuous and religious, being not so near unto us in these bonds of nature. But next as (I take it) our spiritual kindred is to take place, and in our works of mercy to be preferred before those who are only a kin unto us in the flesh. I say only, because if our kindred in the flesh be also virtuous & religious, they are to be preferred before the other; yea though they have not attained unto that measure and degree of grace and godliness, so that it be in them in substance and truth, and not only in a general, bare, and unfruitful profession; as it is in many amongst us, who though they are content to be called by the name of Christians, yet are in truth devoted worldlings, who professing Christ with their mouths deny him in their lives and works. For the faithful are children of the same father, members of the same body whereof Christ is the head, and coheirs of the same glorious kingdom, where they shall reign together in all happiness for evermore; and therefore being mutually conjoined in so many bonds of love, they are to respect one another more than those, who being only a kin unto them in the flesh, are enemies to their profession, yea even to themselves, for being worldlings they love only their own, and not those whom Christ hath chosen out of the world; yea enemies to God's grace and strangers to the common-wealth of Israel, vassals of Satan, and in the state of perdition. And for this also we have our warrant out of the Scriptures; for as we are bound to do good unto all, so especially to those who are of the household of faith. Gal. 6. 10. As our mercy must extend to all, so principally to our brethren who stand in need, 1. John. 3. 17. As we must communicate unto all that want, so it is required chiefly that we distribute unto the necessity of the Saints. Rom. 12. 13. And these alms above others have the special promises of reward. So Math. 10. 41. He that receiveth a Prophet in the name of a Prophet, shall have a Prophets reward, and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward. And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a Disciple, shall in no wise lose their reward. And Math. 25. 40. He entereth the faithful into the possession of his kingdom, because in doing the works of mercy to his brethren, they had done it to himself. And therefore David did extend his goodness chiefly to the Saints and excellent. Psal. 16. 3. And our Savior himself professeth those to be his brethren, sisters and mother, who did the will of his Father which is in heaven. Math 12. 50.

Sect 10. Next unto our spiritual kindred we must respect our benefactors.
In the next place unto these we are to respect our benefactors, unto whom we ourselves have been beholding; for it standeth with the rule of justice, equity and thankfulness, that we should requite their kindness, and do good unto them in the time of their need, who have been beneficial unto us in relieving our wants. And this argument the Apostle useth to persuade the Corinthians to contribute unto the necessity of the poor Saints. 2. Cor. 8. 14. That now (saith he) at this time, your abundance may be a supply to their wants, that their abundance also may be a supply for your wants, that there may be an equality. In which regard our benefactors are to be preferred before our kindred in the flesh; because though we be tied unto these in a nearer bond of alliance & blood, yet we are more straightly bound to the other in the bond of justice & common equity. according to that Pro. 18. 24. A man that hath friends must show himself friendly, and there is a friend that sticketh closer than a brother.

Sect. 11. Next unto our benefactors we must extend our bounty to our kindred in the flesh.
Next unto our benefactors we must extend our bounty to our kindred, who are not only of the same flesh with us in respect of nature and common parents, but in regard of near alliance and consanguinity being lately and immediately sprung from the same Progenitors. And this bond of natural affection tied even churlish Laban himself in all kindness and love to his kinsman Jacob, till it was broken by his worldliness and the violent strength of his greedy covetousness. Gen. 29. 13. 14. From whence we learn that they are more churlish than Laban, who having abundance will not acknowledge their poor kindred, nor Minister anything to their necessities.

Sect. 12. Next unto our kindred we must relieve common friends and neighbors.
In the next place unto these we are bound to relieve before others, our common friends and nearest neighbors, who dwell in the same place & parish, for besides the bond of neighborhood, we are in this regard also to prefer them before others, because through God's providence they are first offered to our view, and have the opportunity of discovering unto us their wants and miseries. To which purpose one saith; whenas thou canst not do good unto all, thy care must principally extend to those, who by place, time and other opportunities, are, as it were by a certain lot, more straightly and nearly joined unto thee. And the rather because being near at hand they are as occasion serveth ready, to perform unto us mutually according to their poor power all good offices and Christian duties, according to that Pro. 27. 20. better is a neighbor that is near, then a brother far of.

Sect. 13. Next unto our neighbors we must respect our Countrymen, and then strangers.
Next unto our near neighbors we are to relieve the inhabitants of the same City, Shire, and Country, before those who are of other nations; according to that Deut. 15. 7. If there be among you a poor man, of thy brethren within any of thy gates in thy land, which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother. And verse. 11. Thou shalt open thine hand wide unto thy brother, to thy poor and thy needy in thy land, &c. But yet we are not so only to respect them, as that we are to neglect poor Christians of other Countries, but they also are in the next place to be relieved, according to that Levite. 25. 35. If thy brother be waxen poor and fallen in decay with thee, then thou shalt relieve him, yea though he be a stranger or a sojourner, that he may live with thee. And this is a part of that good hospitality which the Apostle exhorteth unto, Rom: 12. 3. and commendeth unto us in the example of Abraham and Lot. Heb. 13 2. Be not forgetful (saith he) to entertain strangers, for thereby some have entertained Angels unawares. And this is a part of that fast which God requireth, that we bring the poor which are exiled, or cast out, into our houses; especially when as they suffer banishment for the profession of the Gospel; for then in receiving them we receive Christ, and perform one of those works of mercy, which shall be so richly rewarded at the last day, Matth. 25. 35. I was a stranger and you took me in. In which regard they are to be relieved with the chief of our spiritual kindred, and to have the next place to our own children and family, reserved for them. And this duty is commended in Gaius who charitably entertained the brethren who were strangers, and the neglect hereof condemned in proud Diotrephes, who received not the brethren himself, and also forbad those that would. John. Epist. 3. 5. 10.

Sect. 14. We must suffer our bounty to extend to our enemies.
Yea so full of mercy and Christian charity ought we to be, that our good deeds, as occasion serveth, must not only extend unto our friends, neighbors and strangers, but even unto our enemies; according to that Rom. 12. 20, If thine enemy hunger feed him, if he thirst give him drink. An example whereof we have in the good Prophet Elisha, who would not suffer the Aramites to be smitten with the sword, but contrariwise caused them to be relieved in their necessity, whereby he so won their love, that they came no more to invade the land of Israel.

Sect. 15. A caution for the better understanding of the former rules.
And thus we have shown in what order we are to proceed in doing these works of mercy, preferring our wives next unto ourselves before all whatsoever, our Parents before our children, and these with the rest of our family before all others; our spiritual kindred and benefactors before them who are only of our kindred in the flesh; our kindred before common friends and neighbors, and these before strangers, and strangers also before enemies; so that if our liberality cannot through the straightness of our estates extend to all sorts, then must we stretch it as far as we can, according to this order. Which is to be understood if they be in other things alike, that is, like in want and poverty, and like in piety and honesty; for otherwise we must (as hath been shown) relieve those who are our enemies being in extreme necessity, even before our own children being but in ordinary want; and those who are religious & virtuous being further off, before those who being vicious and graceless are nearer unto us. And so when we are linked unto any in many of these bonds, we are to prefer them before any of those to whom we are but bound in someone particular, if they be not our Parents or under our own charge & government; as a godly kinsman, before one who is as religious but nothing a kin unto us; or a kin unto us, but not so virtuous and religious; a kinsman, neighbor and benefactor, before either a kinsman, or neighbor, or a benefactor singly and alone.
 
Sect. 3. That our riches are not our own but God's talents committed unto us as his stewards.

All which testimonies clearly prove that we are bound by God's commandment to give alms; and therefore it is not left at our own choice, but to be performed, not only as an act of mercy, but also of righteousness, as it may more plainly appear by these reasons. First, because our riches are not absolutely our own but God's talents, which he hath committed unto us not to mis-spend them in the satisfying of our worldly and carnal lusts, but to employ them to the best advantage, for the honor of our master and the good of our fellow-servants. Now God is honored when as we bestow the wealth which he hath committed unto us according to his appointment and commandment; and when as by them (as much as in us lieth) we advance the means of his worship and service, whereof one principal part is the relieving of the poor, for these as the Apostle telleth us, are such Christian sacrifices, wherewith he is well pleased. And finally, when as by our Christian carriage in this behalf, we manifest his wisdom, goodness, love and providence in the government of his Church, which is his house and family. For it is the honor of a good Master, when by his care and providence the house is so well governed, that every officer performeth his duty in his place, and all in the family have food convenient with all other necessaries belonging to them. To which purpose our great Lord and Master hath preferred some to be his stewards, unto whom he hath committed his goods, not that they should appropriate them to their own use, but that they should wisely, justly, and charitably, dispense and dispose of them for the good of all the household; and howsoever by virtue of their high place and office they may take unto themselves (as it were) a double portion, and that which is sufficient not only for nature, but for the due maintenance of their person; and not for necessity alone, but also for their honest delight (unless it be that this their allowance be necessarily to be shortened to supply the extreme necessity of others who need their help) yet their Lord and Master requireth of them, that they communicate so much of their goods as they can well spare from these uses, to relieve and sustain others of their fellow-servants, who want such things as are needful for their relief and maintenance; which who so neglect, and either riotously spending and wasting, or ungenerously and miser-like keeping and hourding up these goods, do suffer the poor to starve for want of necessaries, they do herein exceedingly dishonor God, when those who are without see the servants of his family perish for want of food; and they overthrow (as much as in them lieth) his providence, whilst they withdraw that provision which he hath allotted to the maintenance of his household from these uses and convert them to their own.


Sect 6 Their objection answered, who say their goods are their own; so that they need not to give except they list.

So that here is met with one special objection of worldly men, whereby they excuse their not giving of alms when they are pressed unto them; namely that their goods are their own & therefore they are not tied to employ them in such uses, but have free liberty to dispose them at their pleasure; seeing they are not absolutely their own, but the Lord, who is chief owner of them, hath only entrusted these talents unto them as his servants & stewards, not giving them full authority to dispose them at their pleasure, but hath limited them to those uses which he hath appointed and determined; of which this is one of the chief that they give some chief portion of them to the relief of the poor. According to that of the Apostle. 1. Pet. 4. 10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. And so our Savior having exhorted us to make us friends of the unrighteous Mammon, addeth, And if ye have not been faithful in that which is another man's, who shall give you that which is your own? plainly intimating that the riches which we possess are not our own but God's, and only entrusted unto our disposing as stewards of his family. As stewards (I say) to dispense and lay them out, and not as treasurers to lay them up, and hoard them in our chests; or if as treasurers, yet not to reserve them for our own use, but for the service of our sovereign and the good of our fellow servants. And this was typically signified by the gathering of Manna, which though the Lord rained it down from heaven, and could as easily have doubled the quantity tenfold, if so it had pleased him, yet he would not allow that those who had gathered much should keep and hoard up their superfluity, but enjoined them to communicate of their greater store to them who had gathered less. The which the Apostle applieth to the giving of alms out of our abundance to those that want, 2. Cor. 8. 14. That now at this time your abundance may be a supply for their want, that their abundance might be a supply for your want, that there be equality, as it is written, He that gathered much had nothing over, and he that gathered little had no lack. Neither are we to think that God hath caused this inequality of estate amongst men, because he respecteth the rich and neglecteth the poor; & would have them pampered with all superfluities and delicious dainties, and the other starved with want and penury; but hereby he would exercise the diverse graces which he hath given to his Church and people; as namely the charity, liberality and fidelity of the rich in dispensing of his talents, and the faith, affiance and patience of the poor; that being approved both might be crowned at the day of Christ's appearing, according to that of Basil; why (saith he) doest thou abound with riches, and he want necessaries? surely that thou mightest receive the reward of thy faithful dispensation, and he also after many conflicts and victories might have the reward and crown of his patience. And also he would hereby give occasion unto human societies of linking themselves more nearly and firmly together by natural offices of giving and receiving, laboring and rewarding.

Sect. 7. That as stewards we shall be called to an account.

But if this argument of their right and our possession, as stewards, & not as absolute Lord's, will not persuade us to communicate to their necessities; yet let this consideration prevail with us, that a day will come, when as like stewards, we shall be called to a reckoning; and be forced whether we will or no to give an account before God, his Saints and blessed Angels, how we have carried ourselves in our stewardship, and increased our Lord's talents. According to that of our Savior, Luc. 16. 2. Give an account of thy stewardship, for thou mayst be no longer steward. And if we have increased and doubled them, by delivering them to these bankers, the poor members of Jesus Christ; then shall we hear that comfortable sentence pronounced by our Lord, Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. Matth. 25. 21. But if contrariwise we neglect those charitable uses which our Lord hath enjoined us, and neglecting the poor, do spend our masters goods in excess and riot; if then in steed of feeding the hungry, and clothing the naked, we bring in account, so much spent in dainty fair and gorgeous apparel, so much in stately buildings and costly furniture, so much in rich jewels and needless vanities, so much laid out on hounds, horses and harlots, so much consumed in gaming and reveling, in plays and interludes, so much spent in needless suites of law, in giving bribes, and entertaining rich friends, and in a word, so much prodigally wasted in the pleasures of sin and voluptuous delights, or so much miser-like hoarded up and hid in a napkin: then shall we hear that fearful sentence which will make our hearts to ache, and our joints to tremble. Thou wicked & slothful servant, thou knowest that I reap where I sowed not, and gather where I have not strawed; thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with advantage. Take therefore the talent from him, and give it unto him that hath two talents. And cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth.

A Plea of the Poor - John Downame

"I
t is the bread of the hungry which moldeth in thy binge or cupboard; it is the coat of the naked which hangeth useless in thy chamber or wardrobe, they are the shoes of him that goeth barefoot, which lie rotting by thee; It is the silver of the needy which rusteth in thy chests, and so many thou dost injure, as thou canst, and dost not relieve in their wants and miseries."
 
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Just got word back from Monergism. They are working on the cover art, and the e-book should be out sometime next week. Will post the link here when published.
 
This is pretty cool stuff. Thank you!

There are three principles that stand out to me. The first is that if someone is not willing to work, they should not be fed. I generally take this to mean that if someone is making sinful life choices, I should not be giving my resources to them.

Next, is that if I do not provide for my family, I am worse than an unbeliever.

Lastly, I want to do good to all, but especially the household of faith. After my immediate family, my next obligation and giving is to make sure God's children have what they need.
 
This is pretty cool stuff. Thank you!

There are three principles that stand out to me. The first is that if someone is not willing to work, they should not be fed. I generally take this to mean that if someone is making sinful life choices, I should not be giving my resources to them.

Next, is that if I do not provide for my family, I am worse than an unbeliever.

Lastly, I want to do good to all, but especially the household of faith. After my immediate family, my next obligation and giving is to make sure God's children have what they need.
That seems to be sort of the gist of what he is saying. But he goes into particulars. For instance, I dont think he would say ignore the rebellious poor who are in dire need; meaning, even if their rebellion has led them to the point of direness; that feeding them would be doing so in the realm of feeding an enemy. But that if they seem fit to work, but refuse to work (previous to their dire position) then they are to be ignored and the alm is to be instead given to one more in need. I think a good example of this is say we come across a homeless person in their 40's, that is coherent, but is smoking and drinking beer on the sidewalk. We wouldnt just give them alms because they are homeless. But in the case where that persons drinking has led them to throwing up, being naked, or being barefoot; then we forgo the root of rebellion as a refrain and instead pity them in their despair; for how can they repent if they perish?

But he goes much more into detail, for instance we do not rob God to give alms, but when we do give alms we first take care of ourselves, as so to provide for our wives, then we take care of our parents in recompense for their taking care of us, then we take care of our children, then those of the house of faith, then relatives, then neighbors, then those of our community, then foreigners, then enemies. With nuances between if our relatives are believing, or if a stranger is believing; the order may be switched depending on the degree of relation. In the instance that a believing stranger is to be helped before a disbelieving cousin.

But I think one of his other points is that giving is not optional, but obligatory for every Christian, depending on the degree of ability. And that we are not owners of our goods, but stewards. And so, being that God has given such goods to us directly, he has stewarded us with the position of mediator of those goods for dispersing to test our stewardship by how they are treated in our hands. He doesnt say all property is meant for giving, but much more property than is usually considered. I think one of the issues people are going to run into is he makes a distinction between "necessities" and the "superfluous," so that, if you were to say "I take care of my family first, then help the house of faith with what's left over," it would beg the question what do you mean by "taking care of?"

I havent got a chance to really sit down and digest it yet, as I was mainly focused on editing and typographical errors. But once Monergism puts it out, I am going to get it on my Kindle and give it a go. I have never really read a book this deep on giving before, and of what I have read, he makes good points.
 
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