The plea of the poore. Or A treatise of benificence 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.

CHAP. 12. Of the persons vnto whom almes are to be giuen: and in what order one is to be preferred before another.

Sect. 1. That almes are to be giuen onely to the poore and needie.

AND thus wee haue shewed who are to giue almes. In the next place wee are to consider to whom they are to bee giuen; the which hath in part been touched when I spoke of the obiect of our liberality; and now is more fully to bee handled. First then, howsoeuer wee owe loue vnto all men, and in this loue wee may, yea, ought to doe them all good: yea, howsoeuer we may giue gifts and rewards to whom we will, ei∣ther to shew our loue, or to encourage men in their well deseruing; yet almesdeedes are to bee extended onely to the poore and needy, for ther∣fore are they called Eleemosynae, because they are to bee exercised towards those whose penuri∣ous and miserable estate requireth & deserueth mercy & compassion. So the Lord requireth Deu. 15. 11. Thou shalt open thine hand wide to thy poore, & * 1.1 to thy needy of thy land. Wherby thus much is sig∣nified, that wee should giue not onely vnto those who are generally and absolutely poore, but also to them who though they haue a good estate, yet for the present, by some sudden accident do want and stand in neede of our releefe; as when a man otherwise of good meanes, is forced to aske an almes, being brought into present necessitie,

through persecution, shipwracke, fire, robberie, and such like vnlooked for and vnexpected acci∣dents.

〈…〉〈…〉 prooued b•• ••••st m••ni•••• •••• Scripture.

And therefore the Scriptures enioyning this dutie, expresse the person, who ought to bee re∣leeued * 1.2 rather by the name of needy, then by the name of poore. So the 1. Ioh. 3. 17. Who so hath this worlds goods, and seeth his brother hath neede; and Ephes. 4. 28. the Apostle enioyneth men to * 1.3 labour that they may haue to giue to him that needeth. And 2. Cor. 8. 14. he would haue an entercourse * 1.4 betweene Christians in doing these works of mer∣cie with equality, according to present occasions, that those who now releeue may bee releeued, and that those who are now releeued may re∣leeue if God make a change in their estates. That now at this time (saith he) your abundance may bee a supplie for their want, that their abundance also may be a supply for your want, that there may be equalitie. To which purpose also Iohn the Baptist requireth * 1.5 him that hath two coats to impart vnto him that hath none, and him that hath meat to doe likewise.

Sect. 3. The diuers kinds of poore.

Now these poore and needie are sometimes distinguished into manie kindes, so our Sauiour nameth sixe, Matth. 25. 35. the hungrie, thirstie, stranger or harborlesse, the naked, sicke and poore prisoner. And out of the Prophet Esay, wee may adde the oppressed and exiled. Esa. 58. 6. 7. E∣specially those who suffer these miseries for their * 1.6 constant confession of the truth. To which out of other places wee may adioyne those who are in∣debted * 1.7 aboue their meanes, the lame, blinde and

maimed, the aged and decrepite, the poore wid∣dow and distressed orphanes; And vnto these we * 1.8 may adde all others, who being in any such like distresse doe neede our helpe and comfort.

Sect. 4. Of the order which wee ought to ob∣serue in our giuing almes, and first we are to respect men according to their neede and miserie.

But because mens liberalitie being stinted within the limits of their estates, cannot extend * 1.9 vnto all poore, it will not bee amisse to consider who, in bestowing our almes are to be preferred before other, and to haue the priuiledge and place aboue the rest. And first wee are to know that principally respect is to bee had to the state and condition of the parties, without any diffe∣rence of persons, strangers or acquaintance, ene∣mies or friends. For those who are in extreame necessitie, and thereby likely to perish, are first to be releeued, 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 ordi∣narie. But if our state be so small, that wee are not able to releeue all that craue our helpe, being in the same degree of pouerty, then we may preferre our kinred and friends, and especially those who are godly and vertuous. Wherein also wee are to haue no small respect to those who by Gods pro∣uidence are first cast vpon vs, seeing thereby, be∣ing first offred vnto vs, they are after a sort by God himselfe preferred before others. And this our Sauiour signifieth in the Parable of the Samari∣tane, Luc. 10. 33. who finding, as hee iourneyed, the wounded man, tooke compassion on him, and releeued him.

Sect. 5. The Church and Common∣wealth are to be respected in the first place.

But if there bee an equalitie of estate, and the want and necessity be alike, then is there to be an orderly proceeding of our almes, in respect of persons, and those to bee first releeued to whom wee are most bound. As first the whole Church and common-wealth is to bee preferred before a mans owne person, and if there be such a necessi∣ty, we are rather to perish our selues, then to suf∣fer them to perish, for it is better for one member to bee cut off, then that the whole body should be destroyed: and this made the Disciples in the Primitiue Church to sell all they had for the re∣leefe of the common necessitie. And in this re∣spect the King and such publike persons, in whose safetie the welfare of the Church and Common-wealth consisteth, are also to be preferred before our selues, so that if we and they be in equall ex∣treamitie, we must neglect our owne persons for their good and preseruation.

Sect. 6. In the second place we must regard our selues, & then our wiues.

In the next place our care must extend to pro∣uide necessaries for the releeuing of our owne * 1.10 wants, for charitie and mercie beginne at home, and to whom can he bee pittifull and compassio∣nate, that is cruell to his owne bowels? and then vnto our second selues, our wiues; for whereas the schoole-men in cases of extreame necessitie, would haue our parents preferred before our wiues, I take it to be erroneous and vniust; for in the institution of marriage, man is to leaue 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 loue his wife as him. * 1.11

selfe, and therefore better then his parents. For where as they except that the Apostle saith, a man must loue his wife as his owne body, and that because wee ought to loue our neighbours better then our bodies, and our parents best of all our neighbours, and therefore also better then our wiues: it is most friuolous, for by the same reason a man should loue his other neighbours also better then his wife (which I confesse to bee the popish charity) but the Apostle by an vsuall Synecdoche there putteth the body for the whole man, as hee plainely explicateth himselfe, vers. 33. where he saith, that euery man must loue his wife euen as himselfe, and therefore the reason grounded on this place standeth strong.

Sect 7. Next vnto our wiues, parents are to be re∣leeued.

Next vnto the wife, and euen before our chil∣dren, parents are to be releeued in their necessity; for though in the order of charity a man loueth his owne children better then father or mother, in which regard we vsually say, that loue descen∣deth rather then ascendeth; and though, as some adde, the childe is neerer vnto a man then his pa∣rents, because hee is of his owne substance (how∣soeuer heerein for my part I see no difference, vn∣lesse it bee on the parents side, for why am I not bound in neerer bonds of nature vnto them from whom I had my substance and being, then vnto those who haue from me their substance and be∣ing?) yet seeing almesdeeds and releefe in their nature are benefits and retribution, which doe cheifely respect debt and dutie, and seeing wee owe more debt and duty vnto parents, in respect

of our being, birth and breeding then vnto our children, therefore in cases of extremitie wee are to preferre in ministring releife, our father or mo∣ther before them, when wee are so straitened in our meanes that we haue not sufficient to giue vnto both. And this is a part of that honor which children owe vnto parents, the which our sauiour so highly esteemeth that hee farre preferreth the releiuing of our Parents before freewill offrings and oblations which wee giue and dedicate to Gods seruice. And therefore condemneth the Scribes and Pharises who excused children for neglecting this dutie in releiuing their old, impo∣tent and decayed parents, vnder colour of brin∣ging these gifts into the treasurie, which should haue been bestowed on their maintenance. Mar. 7. 11. 12. * 1.12

Sect. 8. Next vnto our Parents, our children are to be cared for.

After parents our next care ought to be for our children, of which I shall neede to say little be∣cause nature it selfe doth teach so much, and vnto them I adioyne the whole familie who are vnder the charge of the Gouernours, and therefore to be prouided for by them as well, in their place & kinde, as those that come out of their own loines. And though a mans kindred and friends may be neerer to him then many vnder his roofe, both in respect of blood and also louing affection; yet when he hath by admitting them into his family taken charge of them, he is to prouide for them before the other. According to that 1. Tim. 5. 8. If any prouide not for his owne and specially for those of his own house, he hath denied the faith and is worse

then an infidell.

Sect. 9. Next vnto our childre, charge and familie, we must releiue our spirituall kindred.

So that all these are in their order to be releiued before all others by the expresse commandement of almighty God, euen before those who are ver∣tuous and religious, being not so neere vnto vs in these bondes of nature. But next as (I take it) our spirituall kindred is to take place, and in our works of mercy to be preferred before those who are on∣ly a kinne vnto vs in the flesh. I say only, because if our kindred in the flesh be also vertuous & reli∣gious, they are to be preferred before the other; yea though they haue not attained vnto that measure and degree of grace and godlinesse, so that it be in them in substance and truth, and not onely in a generall, bare, and vnfruitfull professi∣on; as it is in many amongst vs, who though they are content to be called by the name of Christi∣ans, yet are in truth deuoted wordlings, who professing Christ with their mouthes deny him in their liues and workes. For the faithfull are * 1.13 children of the same father, members of the same body whereof Christ is the head, and coheires of the same glorious kingdome, where they shall raigne together in all happines for euermore; and therefore being mutually conioyned in so many bondes of loue, they are to respect one another more then those, who being onely a kinne vnto them in the flesh, are enemies to their profession, yea euen to themselues, for being worldlings they loue onely their owne, and not those whom * 1.14 Christ hath chosen out of the world; yea ene∣mies to Gods grace and strangers to the com∣mon-wealth

of Israel, vassals of Sathan, and in the state of perdition. And for this also we haue our warrant out of the Scriptures; for as wee are bound to do good vnto all, so especially to those who are of the houshold of faith. Gal. 6. 10. As our * 1.15 mercy must extend to all, so principally to our bre∣thren who stand in neede, 1. Ioh. 3. 17. As we must * 1.16 communicate vnto all that want, so it is required chiefly that we distribute vnto the necessity of the Saints. Rom. 12. 13. And these almes aboue o∣thers haue the speciall promises of reward. So * 1.17 Math. 10. 41. Hee that receiueth a Prophet in the * 1.18 name of a Prophet, shall haue a Prophets reward, and he that receiueth a righteous man in the name of a righteous man, shall receiue a righteous mans reward. And whosoeuer shall giue to drinke to one of these lit∣tle ones a cuppe of cold water onely in the name of a Disciple, shall in no wise loose their reward. And Math. 25. 40. Hee entreth the faithfull into the * 1.19 possession of his kingdome, because in doing the workes of mercie to his brethren, they had done it to himselfe. And therefore Dauid did extend his goodnesse chiefely to the Saints and excellent. Psal. 16. 3. And our Sauiour himselfe professeth those to be his brethren, sisters and mother, who did the will of his Father which is in heauen. Math * 1.20 12. 50.

Sect 10. Next vnto our spirituall kin∣dred wee must respect our be∣nefactors.

In the next place vnto these wee are to respect our benefactours, vnto whom we our selues haue been beholding; for it standeth with the rule of iustice, equitie and thankfulnesse, that we should requite their kindnesse, and doe good vnto them

in the time of their neede, who haue beene bene∣ficiall vnto vs in releiuing our wants. And this argument the Apostle vseth to perswade the Co∣rinthians to contribute vnto the necessity of the poore Saints. 2. Cor. 8. 14. That now (saith hee) * 1.21 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 equalitie. In which regard our benefactours are to be preferred be∣fore our kindred in the flesh; because though we be tyed vnto these in a neerer bond of alliance & blood, yet we are more straightly bound to the other in the bond of iustice & common equitie. according to that Pro. 18. 24. A man that hath * 1.22 friends must shew himselfe friendly, and there is a friend that sticketh closer then a brother.

Sect. 11. Next vnto our benefactors we must extend our bountie to our kindred in the flesh.

Next vnto our benefactours wee must extend our bounty to our kindred, who are not onely of * 1.23 the same flesh with vs in respect of nature and common parents, but in regard of neere alliance and consanguinitie being lately and immediately sprung from the same Progenitours. And this bond of naturall affection tyed euen churlish La∣ban himselfe in all kindnesse and loue to his kins∣man Iacob, till it was broken by his worldlinesse and the violent strength of his greedie couetous∣nesse. Gen. 29. 13. 14. From whence wee learne that they are more churlish then Laban, who ha∣uing abundance wil not acknowledge their poore kindred, nor Minister any thing to their ne∣cessities.

Sect. 12. Next vnto our kindred wee must releiue cōmon friends and neighbors.

In the next place vnto these wee are bound to

releiue before others, our common friends and neerest neighbors, who dwell in the same place & parish, for besides the bond of neighborhood, we are in this regard also to preferre them before o∣thers, because through Gods prouidence they are first offered to our view, and haue the oportunity of discouering vnto vs their wants and miseries. To which purpose one saith; whenas thou canst * 1.24 not doe good vnto all, thy care must principally extend to those, who by place, time and other opportunities, are, as it were by a certaine lot, more straightly and neerely ioyned vnto thee. And the rather because being neere at hand they are as occasion serueth ready, to performe vnto vs mutually according to their poore power all good offices and Christian duties, according to that Pro. 27. 20. better is a neighbour that is neere, * 1.25 then a brother farre of.

Sect. 13. Next vnto our neighbours we must respect our Country∣men, and then strangers.

Next vnto our neere neighbours we are to re∣leiue the inhabitants of the same City, Sheere, * 1.26 and Countrie, before those who are of other nati∣ons; according to that Deut. 15. 7. If there be a∣mong you a poore man, of thy brethren within any of thy gates in thy land, which the Lord thy God giueth thee, thou shalt not harden thine heart, nor shut thine hand from thy poore brother. And vers. 11. Thou shalt open thine hand wide vnto thy brother, to thy poore and thy needie in thy land, &c. But yet wee are not so onely to respect them, as that we are to neglect poore Christians of other Countries, but they also are in the next place to be releiued, according to that Leuit. 25. 35. If thy brother bee * 1.27

waxen poore and fallen in decay with thee, then thou shalt releiue him, yea though he be a stranger or a so∣iourner, that he may liue with thee. And this is a part of that good hospitalitie which the Apostle ex∣horteth vnto, Rom: 12. 3. and commendeth vnto * 1.28 vs in the example of Abraham and Lot. Heb. 13 2. Be not forgetfull (saith he) to entertaine strangers, for thereby some haue entertained Angells vnawares. And this is a part of that fast which God requi∣reth, that we bring the poore which are exiled, or cast out, into our houses; especially when as they suffer banishment for the profession of the Gospell; for then in receiuing them wee receiue Christ, and performe one of those works of mer∣cie, which shall be so richly rewarded at the last day, Matth. 25. 35. I was a stranger and you tooke * 1.29 me in. In which regard they are to be relieued with the chiefe of our spirituall kindred, and to haue the next place to our owne children and fa∣milie, reserued for them. And this dutie is com∣mended in Gaius who charitably entertayned the brethren who were strangers, and the neglect hereof condemned in proud Diotrephes, who re∣ceiued not the brethren himselfe, and also forbad those that would. Ioh. Epist. 3. 5. 10. * 1.30

Sect. 14. We must suffer our bounty to extend to our enemies.

Yea so full of mercy and christian charitie ought we to be, that our good deeds, as occasion serueth, * 1.31 must not only extend vnto our friends, neighbors and strangers, but euen vnto our enemies; accor∣ding to that Rom▪ 12. 20, If thine enemie hunger feede him, if he thirst giue him drinke. An example whereof we haue in the good Prophet Elisha, who * 1.32

would not suffer the Aramites to be smitten with * 1.33 the sword, but contrariwise caused them to be re∣leiued in their necessitie. whereby he so wonne their loue, that they came no more to invade the land of Israel.

Sect. 15. A caution for the better vn∣derstanding of the former rules.

And thus we haue shewed in what order we are to proceede in doing these workes of mercy, preferring our wiues next vnto our selues before all whatsoeuer, our Parents before our children, and these with the rest of our familie before all others; our spirituall kindred and benefactors be∣fore them who are onely of our kindred in the flesh; our kindred before common freinds and neighbours, and these before strangers, and stran∣gers also before enemies; so that if our liberalitie cannot through the straitenesse of our estates ex∣tend to all sorts, then must we stretch it as farre as we can, according to this order. Which is to be vnderstood if they be in other things alike, that is, like in want and pouertie, and like in pietie and honestie; for otherwise we must (as hath beene shewed) releeue those who are our enemies being in extreame necessitie, euen before our owne chil∣dren being but in ordinarie want; and those who are religious & vertuous being further of, before those who being vicious and gracelesse are neerer vnto vs. And so when we are linked vnto any in many of these bonds, we are to preferre them be∣fore any of those to whom we are but bound in some one particular, if they be not our Parents or vnder our own charge & gouernment; as a godly kinsman, before one who is as religious but no∣thing

a kinne vnto vs; or a kinne vnto vs, but not so vertuous and religious; a kinsman, neighbour and benefactor, before either a kinsman, or neigh∣bour, or a benefactor singly and alone.

Notes

• * 1.1

  Deut. 15. 11.
• * 1.2

  〈…〉〈…〉. 3 17
• * 1.3

  Ephes. 4. 28.
• * 1.4

  2. Cor. 8. 14.
• * 1.5

  Luc. 3. 11.
• * 1.6

  Matth. 25. 35.
• * 1.7

  Esay 58. 6. 7. Nehem. 5. 11. Luc. 14. 12.
• * 1.8

  Iam. 1. 27.
• * 1.9

  Matth. 5. 42. Rom. 1••. 23. Luk. 6. 30.
• * 1.10

  Tho. Aquin in 5. 2••. quaest. 20. Art. 11. & Azorij instit. part. 2. lib. 12. cap. 13.
• * 1.11

  Gen. 2. Ephes. 5. 28.
• * 1.12

  Mar 7. 11. 12.
• * 1.13

  Tit 1. 16.
• * 1.14

  Ioh. 7. 5. 6. 7. & 15. 19.
• * 1.15

  Gal. 6. 10.
• * 1.16

  1. Ioh. 3. 17.
• * 1.17

  Rom. 12. 13.
• * 1.18

  Math. 10. 41.
• * 1.19

  Math. 25. 40.
• * 1.20

  Math. 12. 50.
• * 1.21

  2. Cor. 8. 14.
• * 1.22

  Pro. 18. 24.
• * 1.23

  Gen. 29. 13. 14.
• * 1.24

  August de doct. Christ.
• * 1.25

  Pro. 27. 10.
• * 1.26

  Deut. 15. 7.
• * 1.27

  Leuit. 25. 35.
• * 1.28

  Rom: 12. 13. Heb: 13. 2. Gen: 18 3. & 19. 2. Esa. 58. 7.
• * 1.29

  Matt: 25. 35.
• * 1.30

  Ioh. epist. 3. v. 5. 10.
• * 1.31

  Rom. 12. 20.
• * 1.32

  2 King 6. 22.
• * 1.33

  2 King. 6. 22.