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.