The Plea of the Poor, Treatise · Chapter 21
CHAP. 21. Certaine obiections and excuſes anſwered and taken away, whereby men are hindred from doing the workes of mercy.
Sect. 1. Their obiectiō anſwered, who excuſe their not giuing almes by their pouertie.
AND thus hauehave I propounded many and weighty reaſons, whereby we may be induced to exerciſe our ſelues in the works of mercy, and to be bountifull in relieuing the poore members of Ieſus Chriſt. Now it only remayneth that we anſwer ſome obiections, which we hauehave not met with in the former diſcourſe, and which, like blockes in the way, hinder men from entring into, or going forward in this chriſtian courſe. And of theſe ſome reſpect the giuer, and ſome the poore who are the receiuers. Concerning the former; ſome will giuegive no almes, pretending that they are poore themſelues, and hauehave nothing for them when they craue reliefe. And ſurely many of them ſpeake more truly than they are aware, for though they abound with earthly riches, yet are they bare and beggarly in reſpect of the chiefe riches and ſpirituall treaſures; though they are rich in goods, yet they are poore in grace, poore in louelove towards God and their neighbours, poore in faith and in obedience, and poore in pitty, mercy and compaſſion towards their brethren, which maketh them ſo niggardly and cloſe-handed, that they will part with nothing for their reliefe. But herein commonly they thinke themſelues rich enough, and contrariwiſe they pretend that they are poore in worldly wealth, wherein they hauehave not only ſufficiency, but alſo ſuperfluitie & abundance. For theſe who hauehave nothing for the poore wch craue reliefe, hauehave plenty & too much to beſtow vponupon idle, vnprofitable and wicked vſes. They hauehave not for the poore a few ſcraps to preſerue them from periſhing with hunger, but they hauehave enough for themſelues to pamper their bellies, and with the rich glutton to fare delicately eueryevery day. They hauehave inough to entertaine their rich freinds with ſuperfluous pompe and plenty; and they who will not leaue them to their owne appetite, but preſſe them with their importunitie to eate ſtill more, when already they hauehave eaten inough and too much, will not allow ſome ſmall pittance to the poore to keep them from famiſhing. They who make no ſpare of their moſt coſtly wines, but ſwallow them downe themſelues with great exceſſe; and prouoke, yea euen compell others to drinke of them vntounto drunkennes, will not giuegive a little ſmall drinke to the poore members of Ieſus Chriſt to quench their thirſt. They hauehave not for the poore ſome out-worne and caſt apparell to couer their nakednes, and keepe their bodies from the iniuries of the winde and weather; but they hauehave inough not only for their owne vſe, but alſo for pride and oſtentation; their cheſts full thruſt of rich clothing, and their wardrops throughly furniſhed with gorgeous garments, which ſerue for little other vſe, than to keep thoſe from ſloth and idleneſſe, that keepe them from moulding and moth-eating; and whereas they hauehave no courſe clothes to couer naked Chriſt, they hauehave coſtly ornaments for their walls of Arras and Tapeſtry. Finally, they hauehave not a few pence to ſpare for the relieuing of thoſe who are in extreame neceſſitie; but they hauehave many ſhillings and pounds to ſpend waſtfully and riotouſly, vponupon dicing & gaming, vaine ſights, obſcaene ſtage playes, and vponupon all other ſinfull pleaſures and worldly delights which their carnall appetite any way deſireth. But what a fearefull account hauehave theſe men to make in the day of iudgment, when as they ſhall make their reckoning vntounto God, Item ſo much ſpent in exceſſe and ſuperfluitie, and ſo little in performing the workes of mercy; ſo much laid out vponupon worldly vanities and ſinfull pleaſures, and ſo little for good vſes, and eſpecially for relieuing Chriſt in his poore members.
Sect. 2. That we ought to giuegive ſomething to the poore, euen out of our meane eſtates.
But ſay thou haſt but a mediocritie of eſtate, and doeſt not attaine vntounto ſuch plenty or ſuperfluitie; Luk. 12. 33.but haſt only a competencie and ſufficiencie for thy ſelfe, yet out of this thou muſt ſpare ſomewhat to relieue thoſe who are in extreame neceſſitie; and if thou haſt ſo little money in thy purſe, that it will only ſerue thine owne turne, thou art inioyned to ſell ſomewhat which thou mayeſt beſt ſpare, as either corne, land, or vſeles houſhold ſtuffe, that thou mayeſt raiſe a ſtocke, out of which thou mayeſt relieue the poore. For if carnall wicked men will make ſale of ſuch things, rather than they will want that which is ſufficient for the ſatisfying of their ſinfull luſts, how much more ſhould we doe it for the better performance of theſe chriſtian duties? If they care not to waſte their eſtates in the ſeruice of the Deuill, let vsus not ſpare ſuch disburſements as will further vsus in the ſeruice of God, ſeeing he is ſuch a liberall maſter as will reward our kindneſſe and neuer ſuffer vsus to looſe by our bountie? Finally, though it were granted that thou had'ſt nothing to ſell, yet God commandeth thee rather then that thou ſhould'ſt neglect theſe works of mercy, to labour with thy hands, that thou mayeſt hauehave Eph: 4. 28.to giuegive vntounto him that needeth; and therefore excuſe not thy neglect of this duty, by ſaying that thou haſt nothing for them, vnleſſe thou haſt nothing to waſte vponupon thy ſuperfluous vanities, nothing which thou canſt ſpare from thy neceſſarie vſe, and ſell for theſe charitable imployments; yea vnles thou art not only poore in eſtate, but impotent and vnable by thy honeſt labours to earne thy liuing, and haſt both an empty purſe and alſo ſhaking hands and weake knees, and in a word art thy ſelfe ſuch a one as needeth by others to be helped and relieued.
Sect. 3. Their obiectiō anſwered, who put off this duty to thoſe who are richer.
Yea but there are many richer, and therefore this dutie of giuing almes lyeth rather vponupon them than vponupon thee, who art but poore and of ſmall meanes in compariſon of them, and if they neglect to giuegive, much more mayeſt thou (as thou ſuppoſeſt) and yet be excuſed before God. I anſwer firſt, that none are excepted, but eueryevery one is to giuegive according to his abilitie; wherein if thou faileſt, their neglect will not excuſe thee, for their example is no preſident, but eueryevery one muſt beare their owne ſinne. Secondly, if hauing little, thou art content in obedience to God, to part with ſomewhat, thou performeſt a duty the more acceptable to God, and in the day of Chriſts appearing, thou ſhalt be ſo much the more richly rewarded; and for the preſent, thy worke ſhall be ſo much the more commendable: as we ſee in the example of the poore widdow and the Macedonians, who are ſo much commended for parting with ſomewhat out of their ſmall ſtore. Thirdly, if thou wilt not liue by precepts but by examples, why doeſt thou propound them for thy patterne, who are carnall and couetous, and not rather the example of our Sauiour Chriſt, and the holy men of God, whoſe bounty euen out of their pouertie, is for this very purpoſe recorded in the Scriptures? Laſtly, thou muſt conſider, if thou art poore, that almeſdeedes are a notable meanes to make thee richer, as being a ſpirituall kinde of husbandrie and merchandize, wherein if we labor and trade, wee ſhall thereby hauehave our wealth increaſed. Now no man in his right wits hauing ſmall ſtore of corne will omit to ſow it, becauſe others neglect the ſeaſonable ſeede-time who hauehave greater plenty; no wiſe merchant will refuſe to trade and lay out his money vponupon a good bargaine, becauſe thoſe who hauehave greater ſtockes will not imploy them, but ſo much the rather they will ſow and trade, that their ſtore & ſtocke may be increaſed; and why then ſhould we be leſſe wiſe in ſpirituall things, ſeeing we may be aſſured, that we ſhall receiue a greater and better encreaſe?
Sect. 4. An obiection anſwered, grounded vponupon the poores vnthankfulneſſe.
Thirdly, it is obiected that the poore are now adaies ſo vnthankfull, that all is loſt which is beſtowed vponupon them; for though wee giuegive them neuer ſo largely, they will not affoord vsus ſo much as a good report; if we neede their helpe they are to ſeek, and they will not take any paines for vsus, to watch with vsus when we are ſick, or to work for vsus, when we neede their labour. I anſwer, that if in giuing thy almes thou aimeſt at theſe ends, thou art rightly ſerued; for they did not ſpring out of the fountain of charity, but ſelfe-louelove and worldly reſpects, and were done for thine owne praiſe or profit, and not becauſe God requireth theſe duties at thy hands; the which is not to doe workes of mercy, but to put out thy money to vſurie for thine owne aduantage. Secondly, I may ſay of almes, as the heathen man of benefits, that if we bee ſo curious in auoiding the giuing of our almes to thoſe who are vngratefull, wee ſhall giuegive none at all, and ſo theſe good deedes will periſh Ita ne apud alium pereant apud te peribunt. Sene. Epiſt. 81.in our owne hands for want of doing them, for feare leſt they ſhould periſh in the hands of others. According to that Eccleſ. 11. 4. He that obſerueth the wind ſhall not ſow, and hee that regardeth the cloudes ſhall not reape. And elſewhere; What great thing were it to doe good vntounto manie, if none ſhould deceiue vsus? but it is true vertue to giuegive when wee hope not for any recompence, Senec. de benef. ib. 1. cap. 1.no not ſo much as thankes. So that though all hope were cut off to finde a thankefull man, I had ratber receiue nothing then not giuegive, becauſe hee is more faultie who giueth not, then he who hauing receiued a good turne is vnthankefull. And againe: Is hee vngratefull? he hath therein not iniured me, but himſelfe. I hauehave done my duty when I gaue. Nor will I for this giuegive more ſlowly, but with greater diligence: for Non eſt magni animi dare & perdere, ſed perdere & dare. Senec. de Ben…f. lib. 7. cap. 32.what I hauehave caſt away vponupon this man, I ſhall find among others, Yea, I will giuegive vntounto the ſame man againe, and (like a good husband-man) I will ouercome the barrenneſſe of the ſoile, with my care and painefull tillage; neither is it any great matter to giuegive and loſe, but to loſe and giuegive. And yet Chriſtian benificence goeth further, requiring that wee ſhould giuegive, not onelyonly to thoſe who are vngratefull and doe vsus no good, but alſo to ſuch as are enemies and doe vsus hurt: according to that Rom. 12. 20. If thine enemie Rom. 12. 20.hunger feede him, if he thirſt giuegive him drinke, becauſe by this meanes, wee ſhall ouercome euill with good, our greateſt enemie being no more able to beare malice when we loade him with benefits, then his head is able to beare fiery coales rhat are caſt vponupon it. But ſay we ſhould not ouercome them with our kindneſſe, yet it ſhall bee a noble worke, and worth our labour, to ouercome our ſelues; ſay, that he offendeth through his vngratefulneſſe, let him beare his ſinne, and let vsus doe our dutie; for it is too much charitie towards another man, to commit a certaine ſinne, in not giuing; becauſe we gheſſe that he will ſinne in his receiuing; and to preuent the fault of another, by committing a greater in our owne perſon. Finally, let vsus remember, that what wee giuegive vntounto the poore, we lend vntounto the Lord, and therefore though Prou. 19. 17. Matth 64.they faile neuer ſo much, yet hauing ſuch an all-ſufficient ſurety we are ſure of good paiment, yea, the leſſe we receiue from them, the better it will be for vsus, if we be not diſcouraged with their vnthankefulneſſe; for then God being our pay-maſter, hee will pay vsus like himſelfe, not onelyonly with tranſitorie things for tranſitorie, but alſo with ſuch bleſſings as are ſpirituall, heauenly, infinite and euerlaſting.
Sect. 3. Their obiectiō anſwered, who ſay that the poore are wicked.
Fourthly, it is obiected that the poore now adaies are ſo wicked and euill that they deſerue no releefe, and what is giuen vntounto them, is but caſt away, ſeeing it doth but maintaine them in their vngodly courſes. To which I anſwer, that this ſhould not diſcourage vsus from giuing, but make vsus more diligent in ſeeking out thoſe who are worthy to be releeued. The husband-man doth not refuſe altogether to ſow his ſeede, becauſe there are ſome grounds ſo barren, that they will beare nothing but weedes and thiſtles; but this maketh him carefull either to looke out more fruitfull ſoile, which will returne fruitfull increaſe, or with his good husbandry to make that which in it ſelfe is bad, to becom better; neither doth he expect that all hee ſoweth ſhould proſper and increaſe his harueſt, ſeeing ſome falleth by the wayſide, and is trodden vnderunder foot, ſome is deuoured by the fowles which prey vponupon it, and ſome falleth among the ſtones, or is ſo choaked with weedes and thornes, that it thriueth not. And ſo the wiſe merchant giueth not ouer trading, becauſe ſome of the goods which he aduentureth, is loſt by ſhipwracke, pirates, banquerouts and other caſualties, but is ſo much the more diligent in his imployments, and ſendeth out his goods into many places, that his gains at one time, may counteruaile and exceede his loſſes at another: And ſo the miſcarrying of ſome part of our almes, ſhould not diſcourage vsus in ſowing the ſeedes of our beneficence, nor make vsus giuegive ouer our ſpirituall merchandize, but cauſe vsus rather to exerciſe our ſelues in theſe Chriſtian duties with more diligence, that the well-beſtowing of almes at one time, may make amends for that which at another time is caſt away and periſheth; according to that Eccleſ. 11. 6. In the euening ſow thy ſeed, and Eccleſ 11. 6.in the morning with-hold not thine hand; for thou knowest not whether ſhall proſper, either this or that, or whether they both ſhall bee alike good. And our Sauiour would not hauehave vsus to bee too ſcrupulous, but would hauehave vsus to giuegive vntounto euerie one that Matth. ….asketh of vsus, namely, when as wee ſee that they are in great neceſſitie. For to bee ouer-iealous and ſuſpicious without apparant reaſon, is to proclaime that wee are vtterly deſtitute of Chriſtian charity; for the Apoſtle telleth vsus, that louelove thinketh no euill, it beleeueth all things, it hopeth all things. 1. Cor. 13. 5. 7. Yea, but experience teacheth 1. Cor. 13. 5. 7.that the moſt that craue are vnworthy to receiue our almes, for they are ſo wicked in themſelues, ſo irreligious and deſtitute of the true feare of God, and towards vsus ſo deceitfull, colouring their eſtates with lies, and vſing ſo many fraudulent deuiſes to blinde our eyes, and to ſtirre vsus vp to pittie, when as there is no true cauſe, that thoſe that giuegive are commonly couzened by them, and doe no good in the exerciſe of their bountic. To which I anſwer, that this ſhould not weaken our hands, in doing theſe workes of merciemercy, but encreaſe our care and diligence, in making better choyce. It is but too true which is obiected, but yet if by this wee bee vtterly diſcouraged from giuing almes, wee ſhall ſinne no leſſe in not giuing, then they ſhall doe in their vnworthy receiuing. For as they commit a kind of ſacriledge in diuerting our bountie from thoſe who are truly poore, vntounto themſelues, ſo wee if wee keepe in our handes the goods of the poore vnbeſtowed vnderunder the colour of theſe pretences, our keeping of them is no leſſe ſacrilegious then their receiuing them. Againe, though it cannot bee denied, but that the poore greeuouſly ſinne, in drawing almes from vsus by manie notorious lyes and ſubtill deuiſes; yet it is a queſtion whether we be not as faultie, in putting them to theſe ſhifts, through our vncharitableneſſe and hardneſſe of heart, which manacleth ſo our hands that wee will not ſtretch them out to doe theſe workes of merciemercy, vnleſſe our pittie and compaſſion bee excited and awakened out of their deepe lathargie, by theſe extraordinarie inuentions. So Itaque ſimulatio illius tuae eſt in humanitatis preco. Chryſoſt. in 1. Cor. 9. Hom. 21 Tom. 4. c. 487.Chryſoſtome ſaith, that the poore mans diſſembling proclaymeth the inhumanitie of the rich. For when by begging, and crouching, and ſpeaking words to moue piety, and looking heauily, and weeping bitterly he cannot in the whole day get neceſſarie foode; he is put to deuiſe artificiall ſhifts, which doe not ſo much diſgrace him, as thoſe who driue him to theſe extremities. And therefore he is worthy pitty, whoſe neceſsitie inventeth theſe arts; and wee innumerable puniſhments, who bring the poore by our obdurateneſſe into this neceſsitie. For if ordinarie meanes would moue vsus, he would not wrong vsus, or himſelfe by vſing thoſe which are extraordinarie.
Sect. 6. Reaſons why we ſhould not be ouer ſcrupulous.
Let not therefore the poores vnworthineſſe hinder our bounty, but taking reaſonable care to beſtow our almes as well as we can, let vsus continually exerciſe our ſelues in theſe works of mercy. And to this purpoſe let vsus conſider, that if we bee ouer-curious in chooſing, we ſhall neglect our dutie and not giuegive at all; according to that, Eccleſ. 11. 4.Eccleſ: 11. 4. He that obſerueth the winde ſhall not ſow, and he that regardeth the clouds ſhall not reape. Bee not (ſaith one) ouer carefull and curious, in examining Olympiodorus in Eccleſ. 11.thoſe to whom thou ſhouldeſt giuegive; as whether he be a beleeuer or an infidell, iuſt or vniuſt; for if thou hangeſt thus in ſuſpence, thou wilt let the ſeaſonable ſeed-time paſſe, and ſo finde nothing to reape in the time of harueſt. Secondly, let vsus ſet before vsus the example of our heauenly father, who maketh his ſunne to riſe on the euill and on the good, and ſendeth raine on the iuſt and on the vniuſt, that ſo Math. 5. 45.wee may approue our ſelues to be his children. And let vsus not (as the Apoſtle exhorteth) be ouercome of euill, but ouercome euill with goodnes: for it Rom. 12. 21.is a notable meanes to make them like and imbrace our profeſſion, and follow our holy conuerſation, Beneficia in vulgus eum largiri iuſtitu…ri…. Perdenda ſunt multa vt ſemel ponas bene. Senec. de benef. li. 1. c. 1.when as taſting of our bountie, they louelove our perſons for the good they receiue of vsus. Thirdly, let vsus remember, that it is much better to giuegive vntounto many that are vnworthy our almes, than that one who is worthy ſhould be neglected in his neceſſitie; for it is their fault if they be vnworthy, but ours if being worthy we do not relieue them. To which purpoſe one ſaith; Be not Gregor. Nazianzen. Miſericordia nō de meritis iudicare conſucuit; ſed neceſſitatibus ſubvenire, iuuare pauperē non examinare iuſtitiā. Ambroſ. in epiſt.ouer diligent in examining, who is worthy the almes thou giueſt and who is vnworthy, ſeing it is better to giuegive to the vnworthy for the louelove of the worthy, than to hazard it, that he who is worthy ſhould be defrauded of his due, for the ſuſpicion of his vnworthines. 4ly let vsus conſider that mercy looketh not after merit but after miſerie and extreame neceſſitie; and, chiefly intendeth to relieue their pouertie, and not to examine their righteouſnes. It is one thing (ſaith Chryſoſtome) to be a Iudge, and another to be Chryſoſt. de Lazaro, Conc 2. Tom. 2. col. 1350 N…m ad h…c vt pauper dignus …ab…tur eleem… ſ…a, ſatis est …g…as &c. N…c moribus camus ſed homini &c. Ibid…m.a giuer of almes: and therefore they are called almes, becauſe we alſo giuegive them to thoſe that are vnworthy. And againe; Only the want and penurie of the poore man maketh him fit to receiue an almes &c. Neither doe we giuegive to the manners but to the man, nor doe we take compaſsion on him for his vertue, but for his miſerie. Fifthly, let vsus know that if God ſhould take the ſame courſe with vsus as we doe with the poore, and examine our merits and deſerts before he would beſtow his gifts vponupon vsus, we ſhould neuer hauehave our requeſts granted, but hopeleſly periſh in our wants and miſeries. Sixtly, let vsus forbeare theſe ouer ſtrict examinations of the poore that craue our helpe, ſeing we ſhall not ſo much comfort and refreſh them by our gifts, as vexe and torment them by our harſh maner of giuing. To which purpoſe Chryſoſtome demandeth: Chryſ. in Math 10 Homil. 36. Tom. 2. Col. 328Why doeſt thou (ſaith he) afflict the diſtreſſed and wretched ſoule? he flyeth vntounto thee as vntounto a ſafe harbour, and why then doeſt thou raiſe against him theſe waues and billowes, and toſſeſt him with a greater tempeſt than that of his pouertie? why doeſt thou condemne him to the ſuffring of further miſerie? would he thinkeſt thou hauehave come vntounto thee, if he had expected ſuch hard meaſure? or if he looked for ſuch entertaynment, and yet would come, his caſe is to be pittied ſo much the more, becauſe he was thruſt into thy preſence by meere neceſsitie. Finally, conſider that though the poore be vnworthy to whom thou giueſt, yet God is worthy for whoſe ſake thou giueſt; and if thou giueſt in obedience to his commandement, though it be caſt away in reſpect of the party who receiueth thy almes, yet not vntounto thee who beſtoweſt them; and though in reſpect of their vnthankfulneſſe and wickedneſſe thou mayeſt juſtly complaine with the Prophet, in another caſe, that all that thou haſt done for Eſa. 49. 4.them is in vaine; yet thou mayeſt alſo ſurely conclude with him, that thy iudgment is with the Lord, and thy workes with thy God, who will in no caſe ſuffer it to go vnrewarded.
Sect. 7. Their obiectiō anſwered, who refuſe to giuegive, becauſe they hauehave many children.
The laſt obiection which worldlings make againſt the exerciſe of the workes of mercy is, that they hauehave a great charge and many children, and therefore they muſt not giuegive away their goods to ſtrangers, for the Apoſtle teacheth vsus, that Parents muſt lay vp for their children, and that he who neglecteth this dutie, hath denyed the faith, and is worſe than an Infidell. Unto whom I might 1 Tim: 5. 8. Baſil. de diuitijs & paupertato. orat. 14.anſwer with Baſill, Ne transferant culpam in inſontes, let them not lay the blame vponupon thoſe who are innocent; for they who are miſerable hauing wife and children, would not be liberall if they were without them. Againe, was not the Goſpell written as well to the marryed as vnmarryed, to Parents, as well as thoſe who hauehave no children? and are not therefore both alike to yeeld obedience, and equally bound to performe theſe works of mercy? Did they deſire of God children to this end, that they might pleade by them a priuiledge to neglect his commandements? or may they not iuſtly feare if they thus abuſe the bleſſing of poſteritie, that God will leſſen their number, lighten them of this charge, and ſo take away their excuſe, by depriuing them of their chiefeſt comfort? the which ſhould be iuſt with God thus to puniſh them, ſeeing they make idolls of them, louing them better than they do God that gaue them. But thy children are deare vntounto thee and muſt be prouided for. And good reaſon; yet let thy God be dearer, and let them not make thee to neglect him, who gaue thee to thy ſelfe, and them vntounto thee, and hath prouided all that thou injoyeſt, both for thee and them. Prouide for them competencie and ſufficiencie, but deny not vntounto God of thy abundance and ſuperfluitie. De Diſciplina Chriſt. cap. 1. Tom. 9. col. 914.Chriſt (ſaith Auſtin) asketh, yet doth not receiue, and thou ſcandalizeſt thy profeſſion of piety with words of crueltie, ſaying, what ſhall I reſerue for my children? I oppoſe Chriſt vntounto thee, and thou re-objecteſt thy children vntounto me. But this no doubt is great iuſtice, that thy ſonne ſhould be left enough to maintaine his riotous expences, and that thy God ſhould want neceſſaries? For haſt thou not read, haſt thou not obſerued, when yee hauehave not done it to one of theſe little ones, yee hauehave not done it vntounto me? haſt thou not read? haſt thou not feared? Behold who it is that wanteth and asketh, and doeſt thou begin to number thy children? Number them and ſpare not, but among them reckon thy Lord as one of the number. If thou haſt one, let him be the ſecond; if two, the third; if three, the fourth &c. For thou knoweſt what thy God is who hath giuen thee whatſoeuer thou haſt, and will richly recompence what thou returneſt vntounto him: but thou knoweſt not what thy children will proue, perhaps ingratefull, and will not remember thee for thy bounty; it may be waſters and prodigalls, who will wickedly and riotouſly ſpend, what thou haſt as wickedly gotten and reſerued. Yea it may be that the wealth which thou leaueſt them will be the cauſe, at leaſt the occaſion of their euerlaſting ruine, whereas thereby they are furthered in the fruition of their ſinfull pleaſures, and inabled with more freedome to runne on and periſh in their vngracious and wicked courſes.
Sect. 8. We ſhew our louelove towards our children when we are bountifull towards the poore.
Yea but thy louelove and care ouer thy children is ſo great, that nothing can make thee to neglect it. Be it ſo. Yet louelove them wiſely, and take care to prouide ſo for them, as that their eſtate may be ſure and durable. Now whether is this better effected by thine own prouiſion, or by the leauing them to the good bleſſing of God in a moderate eſtate, and to the wiſe and gracious guidance of his ſpeciall prouidence? This queſtion is eaſily determined, for though thou prouideſt muſt abundantly for them, their ſtate is ſubiect to ſuch innumerable caſualties, that out of the higheſt flow of plentie, they may eaſily be brought to as great an ebbe of want and penurie. They may be oppreſſed by thoſe who are more mighty, or defrauded by thoſe that are more craftie; the Princes iuſt diſpleaſure, or their owne faultineſſe, may turne them out of all, or in this cunning age, wherein there are none more skilfull to builde ſtrongly, then others are to vndermine and ſupplant, there may ſome cracke or flaw be found in their title, and ſo for want of words or letters to carrie it, thy children may be depriued of the benefit of thy care and prouidence. But if God take the care & charge ouer them, he is ſuch a faithfull Tutor and powerfull Guardian and Protectour, that none ſhall be able to wreſt their portion and patrimonie out of his hands. Now what is the meanes whereby thou maieſt make thy children Gods wards and pupills, how maieſt thou procure for them his bleſſings, and aſſure them of the gracious protection of his all-ruling prouidence? ſurely not by greedy couetouſneſſe and immoderate care in hourding vp for them exceſſiue wealthe, nor by neglecting the workes of merciemercy and the releeuing of the poore, that thou maieſt leaue to thy children abundant riches. For how is it likely that hee will bleſſe vntounto them thine eſtate which is gotten and raked together by vniuſt keeping that, which he hath inioyned thee to beſtow, and by the vtter neglect and contempt of his commandement? or that God will regard and feede thy children who haſt neglected his and ſuffred them to pine and periſh for want of reliefe? But the onelyonly meanes to obtaine Gods bleſſing vponupon thy ſelfe and thy poſteritie, is to obey his commandements, to truſt him vponupon his word, and to giuegive liberally vntounto the poore. For the righteous man who is mercifull and lendeth, not onelyonly himſelfe, but his ſeede alſo is bleſſed. Pſal. 37. 26. Hee doth not ſay that his Pſal. 37. 26.children ſhall liue in a rich and pompous eſtate, for ſo they may doe, and yet with the rich glutton be euerlaſtingly condemned; yea this worldly wealth may be the meanes of furthering and increaſing their fearefull condemnation; but that they ſhall hauehave Gods bleſſing vponupon that which they inioy, which whether it bee leſſe or more, will make it ſufficient, and ſo ſanctifie it to their vſe, that it ſhall bee vntounto them a pledge of Gods louelove, and a pawne and earneſt pennie of their eternall ſaluation. In which regard we may truely ſay, that there is no loſſe to our poſteritie through our performance of theſe works of mercy, but rather great gaine and aduantage, and that (as Auguſtine ſaith) we performe for the good Forſitan haeredi praeſt…abis quicquid miſericordiae cauſa de eius portione detraxeris. Auguſt. de tempore Serm. 76and aduancement of our children, whatſoeuer we wiſely detract from their portion, for the doing of theſe workes of merciemercy. And therefore let not our children hinder vsus from relieuing the poore, but rather let vsus in Chriſtian diſcretion do it more freely, that ſo wee may bring Gods bleſſing vponupon our poſteritie, and moue him with his gracious prouidence to protect and watch ouer them; and the greater care wee hauehave of their benefit and welfare, ſo much the rather let vsus commend them vntounto God, who will take care of them when our care ſhall ceaſe and do them no good
Sect 9. No reaſon why we ſhould neglect the poore to leaue our children rich.
Finally though we are aſſured, that the goods which we ſpare from the releife of the poore and leaue to our children, ſhould proſper with them, and make them great on the earth, yet were there no reaſon why for this wee ſhould neglect theſe workes of merciemercy? for why ſhouldeſt thou louelove thy children better then thine owne perſon, and in prouiding for them neglect thy ſelfe? yea why ſhouldeſt thou preferre their wealth before thine own ſoule, & their flouriſhing eſtate in the world, which is but momentany & mutable, before the fruition of thoſe ioyes which are infinite and euerlaſting? what will it profit thee when thou appeareſt before thy judge to alleadge, that thou haſt plaide the good husband, and prouided liberally for thine owne children, when hee ſhall lay it to thy charge, that to doe thus, thou haſt neglected and ſtarued his? what comfort will it be vntounto thee, if for getting ſome trifles for thy poſteritie on earth, thou haſt loſt heauen, or to remember that thy children ruffle it out in worldly wealth and ſuperfluous abundance, when thou ſhalt be ſtripped of all, and want a droppe of cold water to coole thy ſcorching heate? And therefore prouide for thy children with a good conſcience, and ſo as that thou neglect not the poore members of Chriſt: that God may bleſſe thy prouiſion vntounto them in this life; and prouide for thee and for them, if they walk in thy waies, eternall manſions and an inheritance immortall, vndefiled, and that paſſeth not away, in the kingdome of heauen. The which he vouchſafe vsus who hath bought it for vsus, Ieſus Chriſt the righteous; To whom with the Father, and the Holy Spirit, be all praiſe and glory, power & dominion, both now and for euermore.
AMEN.
FINIS.
End of the text · John Downame, The Plea of the Poor (1616)