Book 3, Chapter 5: Liberality

Of Liberalitie.

Hitherto we have treated of the first sort of virtues, that are seated in the will, which do respect a man's own self, namely of Clemency, which stands in the moderation of the mind in respect of anger: and Temperance, which consists in the moderation of our appetite, in respect of riches, apparel, meat and drink, pleasures and recreations.

Now we come to the second sort, which respect others beside ourselves. And these belong to the practice either of Courtesy and kindness, or Equity and right. Of the first kind, is Liberality: of the second is Justice, in showing or giving Equity, or Fortitude in maintaining the same. Of these in order.

Liberality, is a virtue, seated in the will, whereby we show or practice courtesy and kindness to others. The principal questions touching this virtue, may be referred to that text of Scripture which is written (Luke 11:41): Therefore give alms of those things which you have, and behold all things shall be clean to you.

The words are a rule or counsel, delivered by Christ to the Pharisees: and the true and proper sense of them, is this. You Pharisees, give yourselves to the practice of injustice and oppression, and thereby you defile yourselves, and all your actions. For redress hereof, I propound you this rule; Practice Charity in giving of your alms, let your outward good actions, proceed from the inward sincere affection of your hearts towards your brethren; and then shall you attain to a holy and pure use of your goods. The counsel of Daniel to King Nebuchadnezzar (Daniel 4:24), to break off his sins by the practice of justice, and his iniquities by mercy to the afflicted, may be a good commentary to this text.

In the words, I consider two things. A remedy, Therefore give alms of those things you have: and the fruit that follows upon the remedy, and behold all things shall be clean to you.

Sect. 1.

The remedy, is the virtue of Christian Liberality, consisting principally in the practice of love and mercy, in giving of alms.

For the better understanding whereof, five questions are briefly to be propounded and resolved.

1. Question. Who, or what persons must give alms?

Answer. There be two sorts of men, that are, and ought to be, givers of alms.

The first sort are rich men, who besides things necessary, have superfluity and abundance, yes, much more than things necessary. These are such as have the world's good, as Saint John says, whereby they are enabled, to give and bestow relief upon others, out of their abundance. Thus Saint Paul says, that the abundance of the Corinthians, must supply the want of other churches (2 Corinthians 8:14). Many other proofs might be brought, but these are sufficient in a known and confessed truth.

A second sort of givers, are men of the poorer sort, that have but things necessary, and sometime want them too. And because this point is not so easily granted, therefore I will prove it by the Scriptures.

The man that lives by his work, is commanded to labor in his calling, that he may have something to give to them that want (Ephesians 4:28). The poor widow that cast into the Lord's treasury of her penury, but two mites, that is the eighth part of a penny, is commended; and Christ prefers her alms, before the great gifts of the richer sort (Luke 21:2). The church of Macedonia, being poor and in extreme necessity, does yet send relief to other churches, and is commended for it by Paul (2 Corinthians 8:2). Their poverty excused them not from liberality, but they were liberal, not only according to, but even beyond their ability. Our Savior Christ himself lived of alms: for Joanna the wife of Chuza Herod's steward, and Susanna ministered to him of their substance (Luke 8:3). Where by the way, we note, that he did not live by begging, as the Papists affirm, but by the voluntary ministration and contribution of some, to whom he preached. Now, though he was so poor himself, yet he used to give alms of that he had (John 13:29). The oblations of the Old Testament, for the maintenance of the Altar, were a matter of great cost and charge, in sacrifices, and such like ceremonies: and yet all were charged with them, the poor, as well as the rich. Now in the New Testament, the material Altar is taken away, and yet we have something in the room thereof, namely, those that are poor and destitute, which all men are bound in conscience to relieve and maintain, as once they were to maintain the Altar. Saint John commends to us Charity, not that which consists in words only, but which shows itself in actions (1 John 3:18), teaching that the one is no way sufficient without the other. Lastly, all mankind is distinguished into these two sorts: some are givers, some are receivers of alms: there is not a third kind to be found in the Scriptures.

Yet here an exception must be added, that this doctrine be not mistaken. There are some persons exempted from this duty, and they be such, as are in subjection to others, and are not at their own disposition. Of this sort, are children under the government of their parents, and servants subject to the authority and dominion of their masters. For the goods which they have, are not their own, neither may they dispose of them as they please: they therefore must not be givers.

It may be asked, whether the wife may give alms without the consent of her husband, considering that she is in subjection to another, and therefore all that she has is another's, and not her own. Answer. The wife may give alms of some things, but with these cautions; as first she may give of those goods that she has excepted from marriage. Secondly, she may give of those things which are common to them both, provided it be with her husband's consent, at least general and implicit. Thirdly, she may not give without or against the consent of her husband. And the reason is, because both the law of nature, and the word of God, commands her obedience to her husband in all things.

If it be alleged, that Joanna the wife of Chuza Herod's steward, with others, did minister to Christ of their goods (Luke 8:3), I answer. It is to be presumed, that it was not done without all consent.

Again, if it be said, that Abigail brought a present to David, for the relief of him and his young men, whereof she made not Nabal her husband acquainted (1 Samuel 25:19), I answer, it is true, but mark the reason. Nabal was generally of a churlish and unmerciful disposition, whereupon he was altogether unwilling, to yield relief to any, in how great necessity soever; from where it was, that he [illegible]ailed on the young men, that came to him, and dro[illegible]e them away, ver. 14. Again, he was a foolish man; and given to drunkenness, so as he was not fit to govern his house, or to dispense his alms. Besides that, Abigail was a woman of great wisdom, in all her actions, and that which she now did was to save Nabal's and her own life, yes the lives of his whole family: for the case was desperate, and all that they had, were in present hazard. That example therefore, is no warrant for any woman to give alms, unless it be in the like case.

2. Question. To whom must alms be given?

Ans. To them that are in need (Ephesians 4:28). For the better conceiving of this answer, we must remember, that there be three degrees of need. The first is extreme necessity, when a man is utterly destitute of the means of preservation of life. The second is great need, when a man has very little to maintain himself, and his. The third is common necessity, when he has something, but yet not sufficient or competent.

Now those that are in the first and second degree of need, they are the persons that must be s[illegible]coured and relieved. For proof hereof consider these places (Matthew 25:35-36): I was hungry, and you gave me meat, I thirsted, and you gave m[illegible] drink, I was naked, and you clothed me, I was sick, and you visited me, I was in prison, and you came to me. Where observe what person Christ commends to us to be relieved, the hungry, thirsty, naked, sick, harbourless, and the cap[illegible]ue or prisoner. Romans 12:20: If your enemy hunger, feed him; if they thirst, give him drink. We must not only supply the need of our friends, but also our enemies. [illegible] Timothy 5:16: If any believing man or woman have widows, let him minister to them, &c. that there may be sufficient for them that are widows indeed. Here widows that are desolate, without friends and goods, are commended to the liberality of the Church. Leviticus 25:35: If your brother be impoverished, and has the trembling hand, you shall relieve him, as a stranger or sojourner, so shall he live with you. By the trembling hand, is meant the man that works hard for his living, and yet cannot by his labor get things necessary, but must needs stretch out his hand, to others that are in better state for help.

Here two questions may further be made. First, whether we must give alms to beggars? I mean such as go from door to door: for they come under the degrees of needy persons.

Ans. Beggars are of two sorts: either such as are strong, able to labor, and do somewhat for their living; or such as are weak and impotent, unable to take pains for the maintenance of themselves, or those that belong to them.

The first sort, are not to be received. For touching them, the Apostle has given this rule, He that will not labor, must not eat (2 Thessalonians 3:10, 12). Every man must live by the labor of his own hands, and feed upon his own bread. Again, such beggars are thieves and robbers, because they steal their labor from the Church and Commonwealth, which is as profitable, as land and treasure. In the old Law, if two men strived together, and the one had wounded the other; the offender was enjoined, not only to pay for the healing, but for the loss of his time also (Exodus 21:19). And in like manner, ought such persons to bear the punishment, both of their theft, and of the loss of their labor. And the truth is, they that give to them in this their loose life, do maintain them in wickedness.

Yet here one caution is to be remembered: that, if such a man be in extreme need, he must be helped, rather than he should perish. And the Magistrate is to punish him for his idleness; and to compel him to labor. The Magistrate, I say: for private persons have no authority to inflict punishment in this case.

As for the other sort, that are unable to work, they are not allowed by the word of God, to gather their alms themselves by begging from door to door, but to be relieved at home in their houses. Deuteronomy 15:4: There shall not be a beggar in you. v. 11: there shall be ever some poor in the land. Here the Holy Ghost makes a plain difference, between the poor and the beggar, forbidding the one, and commanding to help the other. Saint Paul likewise distinguishes of widows, whereof some have rich kindred, and they are to be provided for by them (1 Timothy 5:4). Others are destitute of friends and kindred, by whom they may be relieved, and such he wills to be maintained by the Church (v. 16). And this is no toleration or approbation of beggars.

Again, the begging of alms is the very seminary of vagabonds, rogues, and straggling p[illegible]sons, which have no calling, nor are of any corporation, Church, or commonwealth. Yes, it does proclaim to the world, in the ears of all men, the shame either of the Magistrate who restrains it not, having authority: or of the wealthy and able, that they have no mercy or compassion. It is also a great disorder in commonwealths. For the boldest and most clamorous beggar, carries away all the alms from the rest: and so relief is distributed both unwisely and unequally. And however it is the good law of our Land, agreeable to the law of God, that none should beg that are able to labor, and all men are bound in conscience to see it observed, that have any care of the good of this Church and commonwealth: yet it is a plague of our times, and greatly to be bewailed, that it is neglected, and not put i[illegible] execution.

In the second place it is demanded, whether we must put a difference between persons and persons, in giving our alms.

Ans. There be three differences of men, that are in need.

The first, is a man's own: And such are they, that be of his household, for which he that makes not provision, is worse than an Infidel, as the Apostle speaks (1 Timothy 5:8). Those also which are of a man's own blood, as father and mother, etc. (Matthew 15:5, 6). Now contrary to this sort are strangers, to whom we must not give. For to neglect a man's own, and to bestow it upon foreigners, unless there be just and necessary cause so to do, is a sin against the law of nature.

A second difference of men is this. Some are of the household of faith. Saint Paul's rule is this, that we prefer them before the other (Galatians 6:10): Do good to all men, but specially to them that are of the household of faith.

A third difference. Some are our own poor, of our town, land, and country: and some be strangers in the same respects. Now, however we are debtors to all that we can do good to: yet those that are nearer to us in habitation or neighbourhood, are to be respected and relieved before others. This the Lord commands (Deuteronomy 15:7): If one of your brethren with you be poor, within any of your gates in your land, which the Lord your God gives you; you shall not harden your heart, and shut your hand from him. And these being relieved, we may in the next place afford our help to others. Thus did the good Samaritan, in case of necessity, practice his charity upon a stranger (Luke 10:33), and is therefore commended by our Savior Christ.

III. Question. How much relief must every man give?

Ans. We must put a difference between the alms of private men, and of Incorporations or Churches. Touching private men's alms, the Scripture has not determined how much must be given, but has left it to the discreet consideration of every Christian. And yet it must be remembered, which the Apostle says, that he that sows sparingly, shall reap sparingly. And again, Let every man give, as he has determined in his own heart. Lastly, he gives a commandment touching the quantity of giving, that every first day of the week, every one lay aside by himself, and lay up as God has prospered him; that is, according to the ability, wherewith God has blessed him (1 Corinthians 16:2).

But two cautions are propounded in the word, touching this quantity.

First, that we must not so give alms, that others be eased, and we ourselves grieved (2 Corinthians 8:13). It is not God's will, that we should give all that we have in alms, and keep nothing for ourselves, but that we keep a due proportion in giving, and do that good to others, whereby we may not ourselves be hindered or oppressed. Our fountains and rivers must run, to serve the necessity of the stranger, in use (Proverbs 5:16, 17). But yet the right must remain our own, we may not give away fountain and water, and all. Luke 3:11: He that has two coats, let him part with him that has none, that is, he that has things necessary and in abundance, let him give freely, yet so as he reserve one coat to himself.

Here the Papist is justly to be blamed, who holds it a state of perfection, to give away all, and to live by begging. For this can not be, seeing it is against God's commandment, who will have some given, and not all, one coat not both, and so is a state rather of sin and imperfection.

Secondly, in the case of extreme necessity (and not otherwise,) we must enable ourselves to give alms, though it be by the selling of our possessions (Luke 12:33). Sell that you have, and give alms: our Savior's meaning is, in the case of extreme necessity; when there is no other way to relieve those that are to be relieved. David notes it as a property of a merciful man, that he disperses abroad, and gives to the poor (Psalm 112:9). It was practiced by the Primitive Church, in the times of persecution, in the like case (Acts 4:34, 35). And the Church of Macedonia, though they were in want themselves, yet supplied the extreme want of other Churches (2 Corinthians 8:1, 2).

Now touching the alms of whole bodies, and Churches, this is the rule: that, they should maintain the poor with things necessary, fit, and convenient, as meat, drink, and clothing (1 Timothy 5:16). And this serves to confute a gross error, maintained by learned Papists; who hold, that whatever a man has, above that which is necessary, to nature and estate, he should give it in alms. But the truth is otherwise: for a man may and ought to give alms more liberally, when he has abundance, yet so, as he is not bound to give all, but may reserve even part of his superfluity, for the public use of Church and Commonwealth. And to this purpose, is that which our Savior says (Luke 3:11): He that has two coats, that is, things necessary and superfluous, must give but one, and that in the case of the greatest necessity; meaning thereby, that all superfluity must not be given in alms, saving only in the case aforesaid of extreme want.

IV. Question. How many ways is a man to give alms?

Ans. Three ways. First, by free giving to the poor. Secondly, by free lending: for this is oftentimes, as beneficial to a man, as giving. For this end, there was a law given (Deuteronomy 15:8): You shall open your hand to your poor brother, and lend him sufficient for his need which he has. Luke 6:35: Lend, looking for nothing again. Exodus 22:25: If you lend money to the poor with you, you shall not be a usurer to him, you shall not oppress him with usury. Thirdly, by remitting due debt, in case of men's decay and extreme poverty. Exodus 22:26: If you take your neighbor's raiment to pledge, you shall restore it to him, before the sun go down. 27. For that is his covering only, and this is his garment for his skin: wherein shall he sleep? Therefore when he cries to me (for cold and necessity) I will hear him: for I am merciful. According to this law, Nehemiah exhorts the rulers and princes of the Jews, that had oppressed their poor countrymen, saying, Remit to them the hundredth part of the silver, and of the corn, of the wine, and of the oil, that you exact of them for loan (Nehemiah 5:11).

V. Question. How should alms be given, that they may be good works, and pleasing to God?

Ans. For the right manner of giving, sundry things are required, but specially these six.

First, a man must consecrate himself, and all the gifts that he has and enjoys, to God and his honor. This duty is commended in the Church of Macedonia, that they gave their own selves, first to the Lord, and after to them that were in need, by the will of God (2 Corinthians 8:5). And thus the Prophet Isaiah foretells, that the city Tyrus being converted, should consecrate themselves, and their goods to the Lord (Isaiah 23:18): "Yet her occupying and her wages shall be holy to the Lord: it shall not be laid up nor kept in store, but her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and to have durable clothing."

Secondly, we must give alms in faith. How is that? First, we must be persuaded, that we are reconciled to God in Christ, and stand in his favor: and then our alms shall be accepted. For, no work of the person can please God, before the person himself be approved of him. Secondly, we must depend upon God by faith, for the good success of our alms. Saint Paul compares the poor man to a field well tilled, and alms to the sowing of seed, which has a most plentiful harvest of blessing following it (2 Corinthians 9:6). Now as the husbandman, casting his seed into the earth, waits upon God for the fruit thereof (James 5:7), so must the good man that gives alms, depend upon God for the event thereof. Solomon says, He that has mercy upon the poor, lends to the Lord, and the Lord will recompense him that which he has given (Proverbs 19:17). Upon these grounds must our faith rest, when we do good to the poor.

Thirdly, we must give in simplicity (Romans 12:8). He that distributes, let him do it with simplicity, that is, of mere pity and compassion, and not for any sinister respect, pleasure, or praise of men (Matthew 6:3). When you do your alms, let not your left hand know, what your right hand does.

Fourthly, we must give in love (1 Corinthians 13:3). Though I feed the poor with all my good: &c. and have not love, it profits me nothing.

Fifthly, in justice. For we must not give other men's goods, but our own truly gotten (Isaiah 58:7). The true fasting is, to break your own bread to the hungry, to bring the poor that wander, into your own house, &c.

Sixthly, with a bountiful and cheerful mind (2 Corinthians 9:7). As every man wishes in his heart, so let him give, not grudgingly, or of necessity: for God loves a cheerful giver. Our alms must not be extorted, but frank and free. And hence it follows, that there ought to be no begging from door to door, in a Christian Commonwealth. For that shows, that men part with their alms, of a niggardly and compelled mind. And thus much of the remedy.

Sect. 2.

In the next place follows the fruit of the remedy, in these words, And all things shall be clean to you.

Here first, I will speak of the false, and then of the true and right fruit of liberality.

The false fruit is this, that, giving of alms does merit forgiveness of sin, and satisfy the justice of God, for the temporal punishment thereof. That we may the better see the error of this doctrine, I will answer their arguments.

Object. 1. First, they allege out of this text, that giving of alms makes all things clean to us.

Answer. We must understand the text, thus. If we turn to God, believe in Christ, and leave all our sins, then are we clean, and all our actions, and consequently our almsgiving shall be clean to us: for to the pure all things are pure. Now alms and other things, are then said to be clean to a man, when he being himself pure, makes and has a pure use of them.

Object. 2. Daniel 4:24. Redeem your sins, by giving of [illegible].

Answer. This place makes against the Papists: for by sins, the Prophet understands both the guilt, and also the punishment. Whereas they affirm, that the guilt of sin cannot be redeemed, but by Christ alone, and man only is to satisfy for the temporal punishment of sin. Secondly, the word which they translate redeem, does properly signify (as it is in the Chaldee paraphrase) to break off. As if the Prophet should have said, You are, O King, a mighty Monarch, and you have used much injustice and cruelty: therefore, now repent yourself, and break off the course of your sins, and testify your repentance, by doing justice, and giving alms to the poor, whom you have oppressed. Thirdly, the word in the ancient Latin translations, signifies to amend; and then it bears this sense: Amend yourself, and the course of your life, and let your injustice be turned into justice, your cruelty into mercy.

Object. 3. Make you friends with the riches of iniquity, that when you shall want, they may receive you into everlasting habitations (Luke 16:9).

Answer. Receiving here mentioned, is not by way of merit, as though a man could deserve it by giving alms, but either by way of hearty prayers made by the poor, that they may be received, or else because their alms shall be to them a pledge and earnest, of their receiving into God's kingdom.

Object. 4. Proverbs 16:6. By mercy and truth, iniquity is redeemed.

Answer. 1. Solomon's meaning is, that by God's goodness, and not ours, iniquity is pardoned. 2. If by mercy, is meant man's mercy, then are we to understand it thus; that mercy and truth, are evident signs to us that our sins are forgiven, and not the working causes of remission.

Object. 5. Luke 14:14. And you (which gives relief) shall be blessed, because they cannot recompense you: therefore alms do merit.

Answer. When God promises reward to the giving of alms, the promise is not made to the work, but to the worker, and that not for the merit of his person, or work, but only for Christ his sake, in whom he is, by whose means he stands reconciled to God. And so men that practice charity in giving of alms, are rewarded with blessedness, not for their alms, but according to the mercy of God in Christ.

Now follows the right fruit of almsgiving: and it stands in four things.

First, they are the way in which we must walk to life everlasting. I say the way, not the cause either of life, or any other good thing, that God has promised.

Secondly, they are effects and fruits of our faith: yes, the signs and seals of God's mercy to us in Christ. To this purpose, Saint Paul wishes Timothy (1 Timothy 6:17-19) to charge them that be rich in this world, that they do good, and be rich in good works, and be ready to distribute, laying up in store for themselves a good foundation, against the time to come, that they may obtain eternal life. Now where is this foundation to be laid up? Not in heaven, for that is impossible for us, and it is laid up for us there already by Christ; but in our own consciences, and that is our assurance of God's favor in this world, and life everlasting in the world to come: of which assurance, this and other good works, are signs and seals to us.

Thirdly, alms comes in the way of restitution of those goods, that have been gotten fraudulently, though from whom, we know not. Thus Zacchaeus at his conversion, for wrongs that he had done, he knew not to whom, gave half his goods to the poor, and proclaimed restitution to those that could come forth and challenge him.

Lastly, alms are a notable remedy against covetousness. For he that has a merciful heart, to bestow upon the poor, shall easily be content with that he has, and avoid that sin whereby otherwise he falls into temptations and snares of the Devil (1 Timothy 6:9).