The Prevention of Poverty, Chapter 30
CHAP. XXX.
SEcondly, He that would be a rich man, let him be a merciful man, and do good with what God hath already given him, be it never so little. for there is not a more sure and infallible way, to increase and multiply a mans outward estate, then in being charitable to the poor, if we will believe Gods Word. As what saith our Saviour? Give and it shall be given unto you, good measure, pressed down, and shaken together, and running over shall men give into your bosome, Luke 6. 38. Matth. 7. 2. Mark 4. 24. In which regard, it may be truly said: Eleëmosyna non est divitiarum dispendium, sed ditescendi potius compendium quaestusque omnium uberrimus. And to this accords that place in the Proverbs, There is that scattereth, and is more increased: but he that spareth more then is right, shall surely come to poverty, Proverbs 11. 24. The liberal person shall have plenty, and he that watereth, shall also have rain, Verse 25. And the like in the Psalms, Wealth and riches shall be in the house of him, that hath compassion of, and giveth to the poor, Psal. 112. 3, to 10. See here how bounty is the best and surest way to plenty. But notable to this purpose is that, Prov. 28. 27. He that giveth to the poor, shall not lack. A rare and incomparable priviledge never to want. And yet this is a bargain of Gods own making. Plenty shall furnish the table, where Charity takes away, and gives to the poor. He hath sparsed abroad, (sayes the Psalmist) and given to the poor, his benevolence remaineth for ever, Psal. 112. 9. He hath alwayes to give, that hath a free and bountiful heart to give, sayes Saint Bernard. And of this the Prophet Isaiah does assure us, The liberal man (sayes he) deviseth liberal things; and by liberality he shall stand, Isaiah 32. 8. A man would think, he should rather fall by being so liberal & bountiful: but this is the right course to thrive, and hold out. Nor was it ever known, that God suffered a merciful and bountiful man to want; ordering his affairs with discretion, Psal. 112. 5. But you have not heard a tithe of these promises: for the Scriptures no lesse abound in them, then silver did in the dayes of Solomon: of which only a few more, for I had rather press you with weight, then oppresse you with number of arguments. What saith the Wiseman? Prov. 3. Honour the Lord with thy substance, and with the firstfruits of all thine increase: so shall thy barns be filled with abundance, and thy presses shall burst with new wine, Verse 9, 10. In which regard, whhat is this way expended, may be likened to gold the best of metals: of which experience teacheth, that the third part of a grain, will gild a wyre of 134 foot long; Or rather to those loaves and fishes in the Gospel: for as they did increase and multiply, even while they were distributing: so do our riches (and indeed all other gifts.) Even out of that which the hand reacheth to the mouth, it self is nourished.
And thus you see, that (if either Old or New Testament be true) not getting, but giving is the true and ready way to abundance. That to give in this case, is the way to have; that parsimony, is no good husbandry: & that we are the richer for disbursing. Which makes Chrysostome say, that the gainfullest Art is Almsgiving. And hence it is, that the Scripture compares Almsgiving, to sowing of seed, 2 Cor. 9. 6. he that soweth sparingly, shall reap sparingly: but he that soweth bountifully, shall also reap bountifully. The Apostle compares giving to sowing, to note unto us the great gain, and advantage that commeth thereby, for who knoweth not what gain a good husbandman, hath by his sowing? He casteth his seed into the ground, and only forbeareth it a few moneths, and when the season comes, he reaps a harvest of thirty, fourty or an hundred for one increase. And the like of lending or putting money to interest: to which the Scriptures also compare it, Prov. 19. Psal. 37. He who hath pitty on the poor, lendeth unto the Lord: and that which he hath given, will he repay him again, Prov. 19. 17. The Lord is content, to acknowledge himself the charitable mans debtor. Yea, by our liberality to the poor, our most gracious Redeemer, acknowledgeth himself gratified and ingaged; as himself does most fteely and fully acknowledge, Matth. 25. I was an hungry and ye gave me meat, &c. And for as much as ye have done it unto the least of these my brethren ye have done it unto me, Verse 35, 36, 40. The poor mans hand, is Christs Treasury or Bank; as one fitly calls it, and by putting thereinto, a man becomes a Creditor to his Saviour. Neither will he pay or recompence us, as we do our creditors. For as Augustine well notes; what we receive, by way of return, is not ten for an hundred, or an hundred for ten, but an hundred for one, yea, a thousand thousand for one; an hundred for one here in this world, and in the world to come life everlasting, together with a Kingdom, even an immortal, eternal Kingdom of glory and happinesse in heaven, which is not to be valued with ten thousand worlds.
Ann why all this? but in recompence of feeding, clothing and visiting his poor brethren, and members, when they were destitute. Where note but the incomparable, and infinite difference, between the receit and the return: as, ô the unmeasurable measure of our Saviours bounty! And how happy is that man, that may become a creditor to his Saviour! heaven and earth shall be empty, before he shall want a royal payment.
Wherefore hearke n to this, all you self-lovers, that are only for your own ends: Do you indeed love your selves? and your souls? would you be rich indeed, and that both here and hereafter? then be charitable to the poor, even to the utmost of your ability: for this giving is not only an act of charity, but also of Christian policie: since we shall not only receive our own again, but the same also with great increase: for as it fared with the widow of Sarepta. whose handfull of meal and cruse of oil with which she relieved the Prophet; the more she spent, the more it increased, and the more she had; so shall this precious oil, bestowed on the poor for Christs sake, be returned upon our heads in great measure, as some that I could name can say, out of admirable experience, and others should finde, would they but so far forth believe the Lord, as to try him: Which makes Saint Augustine say, That the charitable man is the greatest usurer in the world.
I know this is such a paradox to misers, and men of the world; that nothing seems to them more absurd and ridiculous: what? perswade them that giving away their goods, is the way to increase them? You must make me a fool (will such an one say) before I can believe it, and therein he speaks truer then he is aware of: for these are the very words of St. Paul; He that will be wise, let him become a fool that he may be wise, 1 Cor. 3. 18. The wisdom of God is foolishness with the world: and so is the wisdom of the world foolishness with God, 1 Cor. 2. 14. & 3. 19.
To carnal reason it is as unlikely a thing, as that which Elisha told to the King of Israel, 2 Kings 7. that whereas the Famine was so great in Samaria one day that mothers aet their own children: yet the next day there should be such plenty, that a measure of fine flower should be sold for a sheckle, and two measures of barley for a sheckle. As improbable, as that Abraham should have a son, being almost an hundred years old; and Sarah past child-bearing. As impossible, as that Lazarus should again live, after he was stark dead, buried, and stanke again. Yet as unlikely, improbable, and impossible as they seemed to be: yet they came to pass, and God did not break his promise, nor disappoint the hopes of such as had the wit, and grace to conside in him: no more will he in this case, which is by far the easier to be performed. And what though carnall mindes (like that Noble-man, who was trodden to death in the gate of Samaria, for his incredulity) will not believe, yet truth is truth, as well when it is not acknowledged, as when it is.
And I wish men would take heed of unbelief and giving God the lie: for, as there is nothing he so abhors, as that his own houshold servants should not dare to trust him, as we may see in that example of the Noble man, 2 Kings 7. 17, 24. & likewise in those Israelites, Psal. 78. when they said, Can God furnish a table in the Wilderness? He smote the Rock that the waters gushed out, and the streams overflowed; but can be give bread also? Can he provide flesh for his people? Yes, he could and did it, to their small comfort that made the exception. For because they believed not in God, and trusted not in his salvation, the fire of the Lord burnt among them, and consumed them. He gave them flesh, even quailes in his wrath, until they were choaked, Psal. 78. 10, to 38. and, Numb. 11. 33, 34. But admit God should not answer thy greedy desire, in multiplying thy estate: yet if he do that which is better for thee, viz. give thee a competency together with a more contented minde then now thou hast, or ever wouldst have, wert thou as rich as Crassus: would it be ever the worse, or hadst thou any cause to complain? no, but greatly to rejoyce, as I have shewn in the foregoing part.
Wherefore trust God with Abraham, who above hope believed under hope, Rom. 4. 18, to 22. For Faith is to God, as Bathsheba was to Solomon, so in favour, that the King will deny her nothing that good is.
This is the second means, which God hath appointed for the improvement of our outward estates: or the second step to riches and all outward prosperity, viz. bounty and liberality to the poor.