Expositions Upon Matthew 1-10, Treatise · Chapter 5 · Section 27
Means to give Alms.
1 Get faith to believe that God will not fail thee. Heb. 13.5. and that what thou doeſt for Chriſts ſake, Matth. 25. that he will own it, and that thou wilt one day finde in heaven what thou now gives, 1 Tim. 6.19.
2 Be laborious in a calling, Eph. 4.28. Alms is ſuch a piece of ſervice, that even they that labour with their hands are to give to thoſe in want. Labouring you ought to ſupport the weak, remembring it's more bleſſed to give then to receive. Acts 20.35.
3 Spare mony from ſuperfluities, from coſtly apparel, coſtly buildings, coſtly diet. Many perſons, though they have great incomes, they have nothing at all to give to godly uſes, they have ſo many vain ways of expence.
4 Remember the liberality of Chriſt, 2 Cor. 8.9. Who, when he was rich, for our ſakes became poor, that we through his poverty might be made rich. The Apoſtle brings it as an argument to ſtir up to benificence to the poor.
5 Conſider it's an act of righteouſneſs in God to acknowledge all the mercy which is done for his name, and to requite it, Heb. 6.10. Matth. 10.41, 42. Matth. 25.34, 35.
6 The perplexity which will be in the conſcience when we come to dye and have neglected this duty, then will conſcience, or Satan, or both, ring that ſaying in our ears, Matth. 25.29, 30. Take away the talent from him, and caſt this unprofitable ſervant into utter darkneſs.
7 Conſider the bleſſings preſent and future, wherewith God crowns this grace at preſent, Give and it ſhall be given you, good meaſure preſſed down, ſhaken together, running over, Luk. 6.38. for God is able to make all grace abound towards you, that you, having ſufficiency in all things, may abound to every good work, 2 Cor. 9. In future, you ſhall have glory, Mark 10.30. Luk. 12.33. Sell that you have and give alms, provide bags that waxe not old, a treaſure in heaven that fades not. Contrarily, mercileſs men ſhall have no mercy, James 2.13.
8 Pure religion conſiſts in this, Jam. 1.27.
9 Conſider there's no difference betwixt thee that gives and them that are given to, but onelyonly thy eſtate, Aug. de verb. dom. ſer. 5. both born naked, both begin their life weeping. When dead and their tombes broke open are the bones of the rich known? Ibid.
Q. Who muſt give Alms, and to whom muſt they be given?
Anſw. All that are able; Superfluities to miniſter to conveniencies, conveniencies to neceſſities, neceſſities to extremities: the two firſt muſt relieve, the two laſt may take relief. Chriſt though he lived of the contributions of others who miniſtred to him, Luke 8.3. yet he uſed to give alms of that he had, Joh. 13.19. diſtributing to the neceſsities of Saints, Rom. 12.13. to neceſſities, not to ſuperfluities. The compaſſionate Samaritan could not paſs by the neceſſity of him who fell among thievs, Luk. 10.33. onelyonly the word, Rom. 12.13. is not neceſſities, but foreign, the uſes of Saints, we muſt not forbear relieving the poor Saints, till they come into great neceſſity, for our ſelves would not be ſo dealt withall. In caſe of extreme neceſſity of brethren we are to part with all, rather then the poor Saints ſhould ſtarve, as they did at Jeruſalem in the Apoſtles times, Acts 4.34, 35. the Churches of Macedonia were in want themſelves, yet ſupplied they the extremities of the Saints at Jeruſalem, 2 Cor. 8.1, 2.
Q Whether ought all goods to be common?
Anſw. No. 1 From the contracts of buying and ſelling, which is mentioned: Lydia was a ſeller of purple, Ananias after he had ſold had the money in his own power. Paul blames the Corinthians for defrauding and going to Law one with another, which ſhowes every man kept his property. Mary, Acts 12, 12. had a houſe of her own where the Church met.
2 The Scripture every where commands alms, but there were none to give it or take it, if all things were common to Chriſtians.
3 Examples diſprove community. Philip the Deacon received Paul at his houſe. Tabitha is reported to be a liberal matron, who made coats for the poor. Oneſimus was ſervant to Philemon.
4 This community would run to abſurdities; As,
1 It deſtroys endeavours, for who would not frame excuſes from taking pains, and would not favour himſelf when he works for a community?
2 It would cauſe endleſs contentions, ſome alledging the greatneſs of their pains, others alledging the neceſſity of their perſons.
3 Hereby two vertues would be deſtroyed, Temperance which bids us refrain from that which is anothers, and Liberality which bids us do good to others.
5 The Laws againſt ſtealing condemn this, Epheſ. 4.28. there can be no theft where all things of right are common.
Obj. The Church of Jeruſalem had all things common.
A. True, but it was not commanded but voluntary, for after they had ſold their lands they were in their own power. Beſides, the extreme poverty of the brethren required the rich to give in their eſtates, unleſs they would have ſeen their poor brethren periſh.
Beſides, that Church being the firſt, muſt do ſome extraordinary thing. Hereby alſo they ſhewed that the poſſeſſions they had in thoſe places, were not much to be accounted of, as being ſhortly to become the prey of the Enemies.
But there was no community in the Churches of the Gentiles, as appeared by their contributions which they made for poor Saints, yet are not the Churches to ſuffer any Saint to want. Juſtin Martyr ſaith, We that loved the increaſe of our moneys and the fruits of our poſſeſsions above all other things, now we beſtow thoſe things which we have in common, and communicate them to whatſoever poor Saints, Apol. 1. pag. 41. Juſtin means with their own conſent, and when need required, and deſire it might be done now, rather then poor Saints periſh or be in extremities.
Obj. This diviſion of properties is not of the Law of nature, becauſe nature doth not command it to be made, nor incline to it.
Anſw. All men by nature are born naked, yet natural reaſon bids that men be clad to keep them from the cold; ſo nature hath not made a diviſion of things, yet natural reaſon, to prevent contentions, bids that ſuch a diviſion ſhould be made. The Law of nations, which is no other then the common judgement of men, from the principles of natural equity doth now eſtabliſh it. What we poſſeſs we poſſeſs by humane right, either of firſt occupation, or after contracts, for by divine right the earth is the Lords.
Q. Whether muſt we give alms to beggars that go from door to door?
Anſw. The uſual practiſe of begging is the ſeminary of vagabonds; but beggars are of two ſorts. 1 Strong and able, theſe are not to be relieved, becauſe relief maintains them in their idle life, 2 Theſ. 3.10.
2 Poor, ſick or maimed, who cannot work; ſuch was that lame man that begg'd of Peter and John, at the beautifull gate of the Temple, Acts 3.2, 3. probably he was a good man, becauſe twice mention is made of his praiſing God, v. 8, 9. Theſe poor and maimed perſons, in caſe the Magiſtrate make no proviſion for them, nor yet wealthy perſons, it cannot be avoided but they muſt be ſuffered to beg, and alms ought to be given to them; but ſpecially miniſter to the poor labourer and houſe-keeper, who comes not abroad and hath a great hungry family.
Q. Whether can that which is another mans goods be taken by a poor man againſt the will of the owner, the poor man having nothing of his own to ſuſtain life?
Anſw. 1 Neceſſity cannot diſpence with poſitive laws, to make the goods of another mine, and mine his. We are to bear any neceſſity rather then to commit any iniquity, if we muſt not lye nor forſwear to ſave life, then we muſt not ſteal to ſave life, Job 36.21. Take heed, regard not iniquity, this haſt thou choſen rather then affliction; as neceſſity cannot make another mans wife at thy command, no more can it another mans goods. Its the excellency of a Chriſtian to know how to want, Phil 4, 12, and to reſolve ſo to depend on God in a promiſe, rather to ſtarve then ſteal.
Object. But the Diſciples being hungred did pluck the ears of corne, therefore its lawful to take that which is anothers in caſe of neceſſity, Matth. 12.1.
Anſw, The Diſciples did what they did not, becauſe neceſſity takes away property, or becauſe eſtates are ſo divided among men, that no man ought to ſuffer his neighbour in extreme neceſſity to periſh, but becauſe what they took was their own by the gift of God, Deut. 23.24, 25. When thou comes into the ſtanding corn of thy neighbours, then thou maieſt pluck the ears with thy hand, but thou ſhalt not move a ſickle into thy neighbours ſtanding corn.
Beſides its lawful to pluck an apple, a pear, or an ear of corne, not for neceſſity, but for delight, becauſe in ſuch caſes there is a ſilent conſent. We do it ſometimes the owner ſtanding by, who by his ſilence allows it, and if the owner were abſent, we have his interpretative conſent, we have a perſwaſion, that were the man by, he would give us leave to pluck an apple or an ear of corne, even by the common law of humanity.
The Lavv commanding the theif vvho ſtole for need, to make reſtitution, had been in vain, if need did diſpenſe vvith property, and give title to ſo much of our neighbours goods as vvould ſatisfie need, ſeeing its againſt reaſon that a man ſhould make reſtitution for that vvhichwhich is ones ovvn. Yet it ſeems they vvho vvar in a juſt cauſe, may in extremity take from others to relieve their extremity. The perſons they take from are either friends or enemies, if enemies, vvhat they take is lavvful ſpoil, if they be friends, they fighting for their cauſe they may take from them, 1 Cor. 9.7. due cautions being obſerved.
From him that would borrow of thee, turn not thou away] Lending vvas a duty under the Old Teſtament, and that freely, for to lend upon uſe vvas no benefit, Deut. 15.7, 8. Thou ſhalt lend thy poor brother ſufficient for his need. Pſal. 37.26. a good man is merciful and lendeth. Pſal. 112.5. a good man ſheweth favour and lendeth.
There are three ſorts of borrovvers, 1 Thoſe that have no means of repaying you again; if theſe come to borrovv we are not bound to lend to theſe, but to give them, as duty and charity requires.
2 Poor men, that follow an honeſt calling and have means of paying you again; here you are to lend freely, becauſe of the duty of lending commanded here, alſo Luk. 6.35. foreign hoping nothing therefrom. As I muſt not take a penny at preſent, ſo I muſt not hope for a penny in future, becauſe it is my duty to lend freely, as it is my duty to viſit my brother in his ſickneſs, to pray for him, and to comfort him in his affliction of conſcience.
3 Rich men who borrow your mony to make a gain of it, either by purchaſing, or merchandize, &c. here you owe not a duty of lending, and therefore Propter officium indebitum, for an undue ſervice and benefit you take profit, as ſix per cent. or the like: you have an hundred pound, your neighbour hath an hundred pound a year, he comes to borrow your hundred pound, may you not take profit of him for the ſame? yes out of queſtion.
Object. but you muſt not bind this rich man abſolutely to pay you ſix in the hundred, becauſe it may fall out, he may not get a penny by your mony, but loſe, and ſo this will be uncharitable.
Anſw. No. It will not be uncharitable, for if the borrower make fifty pound profit in the hundred, I ſhall have but my ſix pounds, or what is agreed upon, and therefore if he loſe by my money I muſt look for my Rent, for it muſt be granted that the Loan of money is worth a certain Rate per cent. and the Borrower ſtand to the hazzard.