Observations Divine and Moral, Chapter 31
CHAP. XXXI. Of Liberality, and its contraries.
LIberalitie teacheth us to bestow our worldly Arist.goods, when, upon whom, and as we ought, in obedience unto God, and for mens good. This is to be done without hope of requitall Lactant.from them; as not being a mercinary vertue, Cicero.but that wherein a man looks to his dutie to others, and not to profit from them. Els it is not liberality rightly performed, but a bargayn well made. NeytherAmbrose. is that to be accounted liberalitie, which is done for vayn glory; seeing the work is named from the affection: Least of all that, when men give to some, that they may take from Cicero.others. This is rayther theeverie upon condition. Many account themselvs, and are by others accounted not onelyonly liberall, but even bounteous, because they give great gifts: whereas, if we consider the persons on whom, and the ends for which they so pour out themselvs, and their mony (and other mens also, oft tymes;) we shall see that in truth they deserv no more the name of liberall, then those prodigals do, who bestow their goods upon harlots, for the satisfying of their lusts. For as that is not a benefit which wants the best part of it, namely, to be given in iudgment: Seneca.so neyther is that liberalitie, which wants that part; but the casting away of a mans goods.
This vertue exercised in great states, and gifts, is called bountie, and a hingly vertue: But may preserv the due respect of liberalitie in the smallest matters, and by the poorest persons, if it be constant: which rayther teacheth to give a litle to many, then much to few. This was verifyed inSeneca. the churches of Macedonia, towards the poore Saints in Ierusaelem; 2 Cor. 8.whose deep povertie abounded unto their rich liberalitie. The same is confirmed, by our Saviours testimonie of the poore widows contribution of two mites, that she gave therein Mark. 12.more then all the rich men. None can give more, andAmbros. therein be more liberall, then he that leavs himself litle, or nothing. On the contrary; None can spare more, and therein be more covetous, then he, that will not do the litle which he can do, and his neighbour stands in need of. It is the dangerous errour of poore men, that onelyonly the rich are covetous, or liberall. They may be, and oft are, as very mizers, and odiously covetous in their penny; as the other in their pound. So may they be as liberall.
Every one, sayth Solomon, is a freind to a man of gifts: Prov. 19.which have in them, sayth another, a kinde of secret force to Cartwr.draw the mindes of men, as the loadstone draweth iron: and that not onelyonly of them that desire to use the liberalitie of others; but of such also, as neither need, nor would use the same▪ Look what liberalitie looseth a man in his purse, it gets him in a better place; not onelyonly in heauen, but in earth also, and the best place there, the hearts of men, and their loving affection. On the contrarie, covetous men are contemned, and hated, not onelyonly of them, whom they wrong by unjust getting, or keeping; but by all others that know them, though all dare not so manifest. Their credit with others, and comfort in themselvs is onelyonly in their purses.
It is a question amongst learned men, whether of the two extreames of liberalitie; prodigalitie in the excesse, or covetousnes in the defect, is worse: but something the lesse needfull to be determined, considering how often they meet together in the same person, and beget eyther the other. Many lust, and desire to have (and sometimesIames 4. obteyn) that they may consume upon their pleasures: like unto kites, and gleads, and other ravenous birds, who are ever watching, and catching for prey, and yet remain ever caryon-lean, converting the greatest part of their nourishment into long feathers. As some desire riches that they may hauehave them: so a great part of the covetousnes reigning in the world, is to maintayn prodigall expences: that look what covetousnes hath gathered together, ryot may lash out and consume. For men, as well as women,Gregory. being with child of ryot, and excesse in diet, apparrel, and other worldly vanities; long …or riches, and great gettings, to nourish, and maintain their lusts: without which they are in danger to cast their calf. On the other side, they who scape best with prodigalitie, are driven to repair their too great lavishnes in one thing, by too great nigardlines in another. But as it was said of Cataline, that he was Salust.prodigall of his own, and covetous of other mens; so the greatest mispenders, for the most part, are constreyned to be as great misgetters, to feed one vice by another. Hence some borrow without means, or meaning, to pay again; circumvent others, if they hauehave more cunning then they; oppresse them, if they have more power; and some are driven to plain theeverie, violent, or secret. Yet if we will compare together these two naughts, we shall finde covetousnes the worse of the twayn. For, first, it is the root 1 Tim. 6.of all evill: for that there is no evill fruit but will grow of it. Iudas sould Christ for it: And manie thousand daylie sell their bodies and souls to sin, and hell for it; and would sell Christ, if he were in their hands: whereas wise men, and lawyers count the prodigall raither vayn, or at the worst, but half mad, and not capable of governing his own goods; then mischeivous. Secondly, Covetousnes is … the Apostle called Idolatrie, not in the common condition of all sinns, in which men either in affection, or effect, esteeme of transitorie vanities aboue God; and despise him, in comparison of them; but especially for that they put more confidence in their riches, for their safetie, and welfare, then they do in Gods providence; and by them promise themselvs all aboundance of happines. This madnes befals not the but half-mad prodigals. Thirdly, The covetous doth good to none, nor to himself neither;Seneca. many tymes; wanting as well the things he hath, as the things he hath not; God not giving him power to eat of, Eccles. 4.and use his riches. Whereas the prodigall doth good to manie, though not well. Fourthly, Covetousnes is a base, and beggarlike vice: Prodigalitie a worshipfull, honourable, and kingly sin. Fiftly, Povertie, and want (the fruits of prodigallitie) prove, oft times▪ good scool-masters to the ding-thrift, for his bettering; as we see it fell out with the prodigall son: But the effects of Covetousnes Luke 15.(which are usually riches, and plentie) harden the houldfast; causing him to blesse himself the more, in his wicked way. The ryot of the prodigall drawes him dry; but the gettings of the other serve to feed his disease, which causeth him, dropsie-like, the more he hath, to desire the Polybius.more. Ad we unto all these, that whereas age is some remedie Ierom.against other vices, (specially against prodigalitie) which grows old, and decayes with the person, in whom it is;) Covetousnes then grows young: so as they who are but thriftie in youth, are usually covetous in age. And though it seem, and indeed be unreasonable, that the lesse Cicero.way men have to go, they should be carefull for the more viandour, and provision, for their journey; yet are there divers colourable occasions, though no just causes of this maladie. As first, age being impotent, and unable to susteyn it self, is occasioned the more carefully to seek, and g…t riches, as a staffe to lean on. But for this, we shall never see any more greedie, then such as have more then enough for many ages: their aboundance no more quenching their Gregory.lust, then fuell doth the flame. Secondly, the aged are oft charged with families, and freinds, for whom they are to provide; from which burden youth is free: for children are not to lay up for the parents, but parents for the children. 2 Cor. 12.But for this also; we see, that a man, though he be alone, and have no second, neyther child, nor brother, Eccles. 4.puts no end of labour to get, nor is ever satisfyed with riches. I have not in my life observed any more given to covetousnes, then such as have not, nor are like to have children to leave their goods to. Thirdly, the other lusts of prodigal youth languishing in age, the heart (not being set upon God, and true goodnes, which alone could fill, and satisfy it) findes onelyonly the lust of coveting riches a fit guest to harbour in it; wherewith the flesh mainteyns it self, that it fall not wholly into decay. So Symonides, being accused Plutarchof covetousnes, answered, that whereas the delight of all other pleasures was gone, he nourished his age with that alone profitable pleasure. And lastly, which is worst of all, though God have set religion, and covetousnes at such variance, that they can not possibly reign in one person: None can serve God, and mammon: And again, He that loveth this world, the love of God dwelleth not in him: yet we see it, that religion working in persons a loathing of excesse in worldly vanities, their flesh so works with it, as it disposeth very manie to such a warines, as between which, and playn covetousnes there is too near affinitie. Yea how many have I known, who having passed the danger of the high-way ground, and understood the word of God preached,Math. 13. and professed the same: and of the stonie ground too, in undergoing some troubles, and persequutions for the same: yet nourishing in themsevs too much love, and care of worldly riches, have had all their goodnes choaked before the harvest, by those dangerous thornes? Against this so dangerous, deceitfull, and close-cleaving evill, we are, first, to get into our hearts fayth in Gods providence, as well, and as much, for the good things of the life present, 1 Tim. 4.so far forth, as they are good indeed, as of that to come. He that dares not in the use of good means, trust God for this life, doth not indeed trust him for life everlasting, how oft soever he say over his creed. Such a man mocks with God, in making a shew of trusting him with that, which in truth he profanely despiseth: whereas, for worldly good things which he desires in earnest, he will trust God no further then he sees him. Though the Lords love shew forth it self more in heavenly, then in earthly things; yet his truth bindes him alike to performance, as he hath promised: upon which, he that dares not rest for the lesser, makes but a shew of resting for the greater. Secondly, we must get contentation with that which we have, seeing Hebr. 13.God hath said to us, I will▪ never leav thee, nor forsake thee: esteeming, and saying with our selvs, that this which we enjoy with a good conscience, and by means lawfull, diligently used, is our alotment from God, by the sanctified use whereof, he will provide competently for our temporall state, and further our eternall. Thirdly, considering, how uncerteyn means of our good, even for this life, all earthly things are; and how, many times they become the very snare thereof, as in the case of Naboth; and how1 King. 2… alwaies the coveting of them deprives of the hope of a better:Ephes. 5. (for the covetous is an idolater, and hath no inheritance in the kingdom of Christ, and of God) it is both sin, and folly, inordinately to affect the getting, or keeping of them.Luke 16. But, as the Pharisees being covetous, mocked at Christ, when they heard him speak against their joyning the serving the mammon of unrighteousnes, with the serving of God: so men, in all ages, becomeing rich by covetousnes, and proud by riches; are ready to mock at whatsoever God, or man can say against their gaynfull wickednes.
Considering how many poore people want, and of those not a few, the living members of Christ Iesus; we ought to make great conscience eyther of spending prodigally, or sparing covetously any thing lesse, or more, wherewith we might comfort them, and shew them mercy: how much more, of that whereby we should deal justly with them in giving them their due? which should first be done.