Vicious Courses Procuring Poverty Described and Condemned, Doctrine
DOCTRINE.
There are Sinful Courſes, which directly tend to bring perſons to miſerable, pinching poverty.
There are degrees of Poverty. Some are poor negatively, that is, they are not rich, have not ſuch plenty and abundance, as ſome of their Neighbours have. Yet poſſibly by God's Bleſſing on their prudent diligent Labours, they want neither Food nor Raiment convenient for them.
Again, Others are very poor, are not able to provide themſelves a comfortable Dwelling, nor comfortable Food or Raiment; but as to what they can do themſelves, they're in pinching flraits, wants, neceſſities. 'Tis this ſort of Poverty, that ſeems to be ſpecially intended in our Text. This Poverty is very diſtreſſing, and too often puts perſons on wicked practices. Prov. 30.9. Leſt I be poor and ſteal, and take the Name of my God in vain
Again, We may conſider, This Poverty is not a Sin, but a miſery. In its ſelf conſider'd, 'tis no Sin to be poor. Though the Foxes had holes, and the Birds of the air had neſts, yet our Holy Redeemer had not where to lay his head. Mat. 8.20. Tho' he was rich, yet for your ſakes he became poor. 2 Cor. 8.9. So the precious Saints of God, of whom the world is not worthy; are ſometimes poor in this world, tho' rich in faith. Jam. 2.5. They're ſometimes deſtitute, afflicted, tormented, (Heb. 11.37.) naked, and deſtitute of daily food. Jam. 2.15. We read of the poor Saints at Jeruſalem; and of the neceſſity of the Saints. Rom. 12.13. and 15.26. Yea, it's poſſible, perſons may ſometimes come to pinching poverty; yet not for any particular, remarkable Sin or fault of their own, that men know of. Conſider Job's poverty. It may be in many Inſtances of Poverty, it may be ſaid as of the man born blind. Joh. 9.3. Neither hath this man ſinned, nor his Parents. That is, no particular, remarkable Sin beyond what all generally are guilty of, has brought the affliction. Their poverty may poſſibly be occaſion'd, by ſome long illneſs, weakneſs, or lameneſs of body; by Fire conſuming what they had; by Storms waſting their Subſtance by Sea or Land; or by the failing or falſeneſs of thoſe who had the main part of their Eſtates in their hands; or their Eſtates may be taken away by Thieves, Robbers, Pyrates, open Enemies, or Perſecutors, who ſpoil them of their Goods. Heb. 10.34. When Perſons are Impoveriſh'd by ſuch ways as theſe, they are not to be blam'd for, but rather pity'd and reliev'd in, their affliction.
But notwithſtanding theſe things, yet very often vicious wicked practices, do evidently and directly bring pinching Poverty on perſons; and they well deſerve ſharp rebuke for thoſe practices. Well,
Q. What are thoſe ſinful Courſes, which directly tend to bring perſons to miſerable pinching Poverty?
Anſw. I'll mention ſome.
1. Sloth and Lazineſs. This is the Vice, which our Text more immediately refers to. God hath made both our Bodies and Souls, we ſhould glorifie him with both, 1 Cor. 6.20. All our powers and abilities, ſhould be imploy'd as God directs. God does not give us Talents, to be wrapt up in a Napkin, out to be imploy'd in his Service. Our Hands were not made, meerly to be folded up in Sleeping, but to be imploy'd in Working. Adam while Innocent, was put into the Garden, to dreſs and keep it. Gen. 2.15. Note by the way, Innocence and Idleneſs can't dwell together. If man would have his Bread, he muſt then Work for it in the sweat of his Brows, and that as long as he lives, even till he returns to the Ground. Gen. 3.19 The Sun ariſeth, man goeth forth to his work, and to his labour until the evening. Pſrl. 104.22, 23. The day then, is to be ſpent in Labour, not in Lazineſs. How plain are thoſe words? Exod. 20.9. Six days ſhalt thou labour, and do all thy work. Surely then the ſlothful Servant, is a wicked Servant. Mat. 25.26. Study to be quiet, and to do your own buſineſs, and to work with your hands as we commanded you, that ye may have lack of nothing. 1 Theſ. 4.11, 12. Here's a plain command of God, that perſons ſhould do their own buſineſs, ſhould work with their own hands, to ſupply their own wants. 2 Theſ. 3.10. This we commanded you, that if any would not work, neither ſhould he eat. Thoſe who are unwilling to work, are unworthy to eat. We ſhould Work as well as Pray, for our daily bread; and ſhould be, not ſlothful in buſineſs, but fervent in ſpirit, ſerving the Lord. Rom. 12.11. Thoſe honeſt and diligent in lawful buſineſs, by God's bleſſing, commonly get a comfortable Support for themſelves & theirs; & are alſo able to give to him that needeth. Eph. 4. 28. But Lazineſs, Idleneſs, does as it were directly, naturally, neceſſarily lead to Poverty. Prov. 10.4. He becometh poor, that dealeth with a ſlack hand: but the diligent hand maketh rich. Prov. 20.13. Love not ſleep, leſt thou come to poverty; open thine eyes, and thou ſhalt be ſatisfied with Bread. Prov. 23.21. Drowſineſs ſhall cloath a man with rags. By much ſlothfulneſs, the building decayeth; and thro' Idleneſs of the hands, the houſe droppeth throngh. Eccleſ. 10.18. It's plain from the Word of God, from the light of reaſon, from the natural tendency of ſecond cauſes, from experience and obſervation; that Sloth and Idleneſs tend to bring plaching poverty. Therefore it's very wicked, to be lazy and idle; whether perſons have Eſtates or not, they ſhould be diligently imploy'd in ſome lawful buſineſs, tending to promote the glory of God, and good of Mankind. None ſhould indulge Idleneſs, neither Rich nor Poor, Young nor Old, Men nor Women, tho' 'tis not neceſſary that all ſhould be imploy'd in the ſame buſineſs. God will call all to to an account, how they imploy'd their time and abilities, whether as he commanded them or not.
A Grave Author (Durham on the Commands, Octavo, p 341.) ſays, When God giveth men ability of body on mind, it is ſad that they ſhould be uſeful for nothing, nor active in any thing but to Sin, and be ſnares and reproaches to Chriſtians, and Chriſtian Religion, as all idle perſons, bearing the name of Chriſtians, are, whoever they be, whether Gentlemen, or others.
Idleneſs is call'd, Master omnium vitiorum et Noverca omnium virtutum; that is, the Mother of all Vices, and the Step-mother of all Vertues.
Indeed Idleneſs is a breach of God's Law, it's contrary to the plain Precepts of Chriſtianity, it diſhonours the Chriſtian Religion, provokes God, gratifies the Devil, hurts men as to their Bodies and Souls, their Perſons and Families; and ſo hurts the Publick too on various accounts. Yet many indulge Idleneſs, they are ſo lazy or proud, or both, that they won't work. Pride and Idleneſs, were two of the Sins of Sodom. Ezek. 16.49. Are there not many, ſo poor, that they want neceſſaries; and yet won't ſtoop to do this or that inferior laborious ſort of work, no, they ſcorn it? Poſſibly they'll Beg or Steal, rather than do it. If their Particular Trade fails, poſſibly they'll think, they have a warrant to be Idle; and won't turn their hand to other buſineſs; or if they can't have their full price, they'll rather be Idle than work for mean Wages But their Pride and Sloth are abominable to God, and ought to be abhorr'd by men.
So, ſome are ſo proud, fond and fooliſh, that they won't let their Children go out to Service, to be us'd to buſineſs, earn their Living; no, they'll rather keep 'em at home, or playing in the Streets, training 'em up in Ignorance, Idleneſs, Hunger and Nakedneſs. Are there not too many Inſtances of this? Some Parents are ſo proud and fond, that they had rather their Children, Daughters eſpecially, ſhould want neceſſaries' at home; than go to Service, where they might learn more, be better. and live better on all accounts. Such Pride and Fondneſs are hateful in Parents; and unſpeakably hurtful to their Children. For this bringing up Children in Ignorance, Pride, Idleneſs, eminently fits them for the Devil's Service; it often leads to Lying, Stealing, Fornication, Drunkenneſs, and various ſorts of wickedneſs.
Well, ſince Idleneſs is thus wicked and pernicious, ſurely diligence in lawful buſineſs is a Vertue, and thoſe exemplary for it, are ſo far praiſe-worthy. Prov. 22.29. Seeſt thou a man diligent in his buſineſs? He ſhall ſtand before Kings, he ſhall not ſtand before mean men. So, thoſe are praiſe-worthy, who bring up their Children in the good knowledge of Religion, and diligently imploy'd in proper buſineſs. For Children ſhould be train'd up in the way, wherein they ſhould go, Prov. 22.6. If you would not have them live like lazy, uſeleſs Drones when grown up; then don't Educate them ſo, while they are young.
'Twould alſo be praiſe-worthy, to ſtudy, contrive, and promote ſome methods for Imploying the poor, even Men, Women, and Children; that if they want buſineſs, they may be ſet on work, and may eat their own bread. 2 Theſ. 3.12. It's a better Service to God and men, to imploy the poor, that they may get their own Living than to ſupply them by Alms in their Sloth and Lazineſs.
2. Intemperance. This alſo is one ſinful method, which leads directly to pinching Poverty. Alas, how many ſorrowful Inſtances are there, which are plain proof, of this? Inſpired Solomon ſays, Prov. 23.20 21. Be not amongſt Wine-bibbers, amongſt riotous eaters of fleſh. For the Drunkard and the Glutton ſhall come to poverty. Prov. 21.17. He that loveth pleaſure, ſhall be a poor man: he that loveth wine and oyl, ſhall not be rich. When perſons will indulge themſelves in Pleaſures and Paſtimes, in eating and drinking of the beſt, the moſt pleaſant and delicious tho' very coſtly, as tho' nothing leſs would ſerve their turn; this directly tends to bring pinching poverty. The Prodigal Son, waſted his Subſtance with riotous living; and became ſo poor, that he would gladly have filled his belly with hogs-meat, if he could, Luke 15.13, 16. Perſons ſhould eat in due ſeaſon, for ſtrength, and not for drunkenneſs. Eccleſ. 10.17. When perſons indulge themſelves in eating and drinking to exceſs, this tends to deſtroy their bodily Health, to waſte their Eſtates, to bring them into pinching ſtraits and wants, to make them unable to provide for themſelves and Families unable to pay their Debts, unable to do what they ought to ſupport both Church and State. When they indulge Intemperance, it unfits them to ſerve either God or men; it commonly dulls, weakens, ſtupifies their natural abilities, both of body and mind. Hoſ. 4.11. Whoredom, and Wine, and new wine take away the heart. What an heap of miſchiefs, does this Sin procure? Prov. 23.29, 30. Who hath wo? Who hath contentions? Who hath bablings? Who hath wounds without cauſe? Who hath redneſs of eyes? They that tarry long at the wine, they that go to ſeek mixt wine. Alas, no tongue can fully tell, the Sins and miſchiefs proceeding from Drunkenneſs. When perſons are heated and inflamed with ſtrong drink, how often do they ſet their mouths againſt the heavens, and their tongues walk through the earth? Pſal. 73.9. How often do they abound in profane Oaths and Curſes? How often do they talk about, and condemn perſons and things which don't concern them? How often are they filthy, unclean in their words and actions. How often do they jangle, quarrel, fight, both give and receive wounds without cauſe? Indeed, numberleſs are the miſchiefs proceeding from Intemperance. It is an old ſaying, Plures gula quam gladio pereunt, more die by Intemperance, than by War. Drunkards have a Wo denounc'd againſt them by God. Wo unto them that riſe up early in the morning, that they may follow ſtrong drink; that continue until night, till wine inflame them. Iſa. 5.11. Iſa. 28.1. Wo to the Drunkards of Ephraim! Drunkards ſhall not inherit the Kingdom of God. (1 Cor 6.9, 10.) therefore their caſe is wofub indeed. Intemperance tends to ruin perſons in this World, and damn them eternally in the next; therefore it is unſpeakably vile and wicked, for any to indulge themſelves in this Vice. Among the Heathen, ſome have purpoſely made their Slaves drunk, that their Children ſeeing them in that worſe than beaſtly poſture and condition, might be warn'd and caution'd againſt the Vice of Drunkenneſs. As for Drunkards, how often is ſhameful ſpuing on them? Hab. 2.16. It's abominable for any to eat and drink to exceſs, though poſſibly they don't do it to that degree, as to ſet them a vomiting like Dogs, or wallowing like Swine in their own filth. Iſa. 5.22. Wo unto them that are mighty to drink wine and men of ſtrength to mingle ſtrong drink. If they have ſtrung heads, and can bear much without reeling and ſtaggering; yet if they drink to exceſs, more than is for bodily health, then there's a Wo from God denounced againſt them; they abuſe God's Creatures to gratifie their luſts; their God is their belly, they glory in their ſhame. Some look on Drunkenneſs, as a breach of all the Ten Commandments; becauſe it tends to make perſons break every one of them. Since Intemperance is ſo vile and baſe, and makes men on ſome accounts viler than the beaſts; ſince it provokes God, and gratifies the Devil; ſince it hurts the Body, the Credit, the Eſtates, the Families, the Souls of perſons; ſince it is ſo, ſurely it muſt needs be fooliſh and ſinful, for perſons to company together meerly to tipple, and trifle away precious time.
Here I might propoſe a few Quaeries, Viz.
1. Is it not vile and wicked, for any (Town Dwellers eſpecially) when they have no real buſineſs or occaſion for it, to get together to Taverns, Tipling Houſes, and there ſpend ſeveral hours together, poſſibly whole Evenings, and till late at night, if not great part of the day too; I ſay, is not this vile, ſhameful, wicked? Surely 'tis. Taverns were not appointed for Town-Dwellers to laze, and tipple, to ſot and doze in; but for Strangers and Cravellers, who being diſtant from home, muſt ſeek elſewhere for Lodging, Food and drink that are needful for them. When Town-Dwellers, indulge themſelves in ſuch a needleſs haunting of Taverns; to me it ſeems, that their Conſciences are aſleep, (if not ſear'd with an hot iron. 1 Tim. 4.2.) or miſguided and erronions, elſe they would ſeverely ſting, laſh and wound them for ſuch practices. Is this practice, a minding of things that are true, honeſt, juſt, pure, lovely, and of good report? Phil. 4.8. What, is needleſs haunting of Taverns a thing of good report, is there any vertue or praiſe in it? Is this practice, an abſtaining from all appearance of evil, as we are commanded to do? 1 Theſ. 5.22. Do theſe practices fit perſons for the better Serving of God or men? Do they bring glory to God, or good to men? Do they bring honour to the Chriſtian Religion; or well-grounded peace to their own Conſciences; or due preparedneſs for Death and Judgment? Surely no, none of theſe things. Again,
2. Is it not vile, that perſons can ſcarce make a Bargain, make up Accompts, Pay or Receive a little Money; but that they muſt needs go to a Tavern, and Solemnize the Matter as it were, by ſwallowing down Strong Drink; tho' poſſibly neither the time of day, nor ſtate of their Bodies, calls for any ſuch thing? Can't Tradeſmen finiſh or bring home a piece of Work, but muſt almoſt think themſelves wrong'd, if they are not treated with Strong Drink?
3. Is it not vile and wicked, for perſons to tempt and prompt others to drink to exceſs; and think they can ſcarce make them wellcome, if they don't make them drunk? It's criminal to make others (or our ſelves either) ſick with bottles of wine, thoſe who are ſo, commonly Stretch out their hands with Scorners. Hoſ. 7.5. Yet how often are many made Sick, diſorder'd, diſcompos'd, inflam'd with Wine, yea and with Rum and Brandy alſo, and what they mix with it? How many bottles, how many quarts are often ſpent in exceſs? God is the giver of Corn, Wine, Oyl, of all the Creature-comforts we enjoy; now to prepare theſe for Baal, (Hoſ. 2.8.) or abuſe 'em to exceſs, to the gratifying of our luſts; Oh how vile is it! And if we do make our ſelves Sick, diſorder and Inflame our ſelves with exceſs; no wonder if we ſtretch out our hands with ſcorners; no wonder if we become guilty of various follies. How common is it, for perſons to tranſgreſs by Wine? Hab. 2.5. They alſo have erred thro' wine, and thro' ſtrong drink are out of the way. Iſa. 28.7. Wine is a mocker, ſtrong drink is raging; and whoſoever is deceived thereby, is not wiſe. When perſons are inrag'd with ſtrong drink, what wickedneſs is there almoſt, which they are not ready to commit? Therefore it muſt needs be vile, for perſons to prompt or tempt one another to drink to exceſs. When perſons will get into Gangs, or Clubs, and have their appointed Meetings (whether in Taverns or Private Houſes) chiefly if not meerly, to Swill and Drink more than is needful for their Health; Oh how vile is this? How provoking to God, how pleaſing to the Devil, how ruining to their Souls, and ſtupifying to their Conſciences? What account will they give of this, when God ſhall judge the ſecrets of men by Jeſus Chriſt, and render to every one according to his deeds? Rom. 2.6, 16. Wo is to thoſe, who indulge Intemperance in themſelves, or prompt others to it. Hab. 2.15. Wo unto him that giveth his neighbour drink, that putteſt thy bottle to him, and makeſt him drunkea alſo. Poſſibly ſome will count this good fellowſhip; but really and truly 'tis damning wickedneſs, I ſay, 'tis damning wickedneſs; it is in a ſort, a murdering both the Bodies and Souls of our Neighbours, for it tends to deſtroy both. Again,
4. Is it not vile & wicked, for Tavern-Keepers, Inn-holders, meerly for their own gain, to ſuffer their neighbours unſeaſonably, and needleſty to ſpend their time and money with them? And is it not ſtill a more aggravated crime to ſuffer this, when they know that the Families of ſuch Neighbours do pinch and ſuffer, for want of what is thus wickedly guzled away? Is it not vile and wicked for any (whether Inn. holders or Retailers) to Sell Strong Drink to the Poor and Vicious, when they know that they don't really need it; and that their Families want Neceſſaries at the ſame time? When Drink-ſellers do thus, are they not partakers of other mens Sins, and ſhall they not be partakers of their plagues? 1 Tim 5.22. Rev. 18.4. Is this practice agreeable to thoſe Scriptures. Eph. 5.11. Have no fellowſhip with the unfruitful works of darkneſs; but rather reprove them. Lev. 19.17. Thou ſhalt not have thy Brother in thine heart, thou ſhalt in any wiſe rebuke thy neighbours; and ſhalt not ſuffer Sin upon him. Or as ſome read it, that thou bear not Sin for him. When perſons thus gain money by ſelling Drink, to the known wrong and prejudice of others; don't they gain the wrath and ourſe of God with it? Are they not inſtrumental of hurting and ruining their Neighbours, and their Families; while they greedily thirſt after ſuch unjuſt, unrighteous gain? Alas, What ſtupify'd Conſciences have thoſe, who can thus Indulge their Neighbours in Sin; to the great and evident hurt of themſelves and Families?
Let any one who believes the Holineſs of God, the truth of the Scriptures, and the ſtrict and awful account to be given in the Day of Judgment; I ſay, let any ſuch a one judge, whether theſe practices now mention'd, are not vile, wicked, and abominable. Will the plea's and reaſonings us'd for theſe practices; avail any thing before the awful Tribubunal of the Holy and Glorious God, who can't be deceiv'd, and won't be mock'd?
5. Since Intemperance is ſo Impoveriſhing, ſo many ways hurtful and pernicious: ſhould not all poſſible conſciencious care be taken, that Licenſes for Tavern-keeping and Retailing, be not needleſly multiplied? Thoſe impower'd to act in theſe matters, muſt give an account to God for what they do in it. If they'll evidently endanger the Publick Good, for the gratifying a particular Friend, or Importunate Petitioner; they'll be guilty before God for doing it. If perſons fail in their Trade or Buſineſs, muſt the next thing be, a Licenſe to Sell Drink? Does not this method of Supporting one Family, too often ruin ſeveral? Let an underſtanding, ſerious Conſcience, well regulated by the Word of God; make its Judgment of theſe things. I now proceed to another head.
3. Pride and Extravagancy, tend directly to prinching Poverty. When perſons in Building or Buying of Houſes, in finifying or furniſhing them, in the Coſtlineſs of their Food, Drink, Cloaths; I ſay, when in theſe things they act above their abilities, and ſpend more than then Eſtates will bear; this directly tends to pinching Poverty. Yet how frequent are theſe things? How common is it, for perſons to look big, go fine, make a topping ſhow, live at an high and coſtly rate; and yet not be able to do this without wronging of others, by lying unreaſonably long in Debt; and it may be ſometimes they never pay at all? For perſons to lie long in Debt to Merchants, Shop-keepers, Tradeſmen, and poor Labourers; to lie long in debt for what they eat, drink, wear, and for the very Wood they burn; and yet make a great and topping ſhow, and will ſcarce bear to be ask'd to pay their debts; this, I ſay, is vile and abominable. No wonder if their Pride, Injuſtice, Extragancy bring them low, ſuch practices are Unchriſtian, countrary to that expreſs Law of Chriſt. Luke 6.31. As ye would that men ſhould do to you, do ye alſo to Them likewiſe. Solomon ſays, Prov. 13.7. There is that maketh himſelf rich, yet hath nothing: there is that maketh himſelf poor, but hath great riches. Some are of ſuch a baſe, niggardly ſpirit, that they'll pretend Peverty, tho' they have conſiderable Wealth. On the contrary, ſome are ſo proud and vain, that they'll make fine ſhows, live at an high and coſtly rate, as tho' they were very rich; when poſſibly if Accompts were made up, & all had their due, there would nothing remain to them. If every Bird had its own feathers, poſſibly they would be left naked. How often does Pride prompt perſons to be thus extravagant; tho' it tends directly to Poverty? Nay, is there not too much of this Pride, even among ſome ſo poor & low, that they can ſcarce ſubſiſt without Alms? Poſſibly ſome who are very poor, who can ſcarce get Neceſſaries, will yet have a Gold Ring, it not ſeveral of them, Jewels, Laces, Silk, more or leſs, Ribbons, &c. even ſome marks of diſtinction or finery, which would be high enough for them, if they were worth ſome Hundreds of Pounds. And is not this abominable Pride? Such things as theſe. Rings, Jewels, &c. and ſundry ſilly modes and faſhions, are not neceſſaries of life,; and yet to Indulge theſe, and at the ſame time to need Alms, ſeems very fooliſh and wicked. To be very poor and very proud, how common, and how ſhameful is it? Let any one judge, whether it be not fooliſh and wicked, to feed Pride, and yet deny the proper deſires of a craving Stomach? To have Pride nouriſh'd in Shows of Finery, and the Body pinch'd with cold and hunger, is vile & baſe; and proves the perſons guilty, to be much influenc'd by the Devil and their own Corruptions.
4 Keeping bad Company, this alſo tends to pinching Poverty. Prov. 28.19. He that tilleth his Land, ſhall have plenty of bread; but he that followeth after vain perſons, ſhall have poverty enough. Thoſe who are fond of vain, looſe, idle Company, loſe for nothing much of their time which ſhould be ſpent in working for a Living; and as they loſe their time, ſo probably they ſpend ſome Money in Gaming, …, Frolicking. Or if they have not moner to pay down, poſſibly they meet with ſome fools that will truſt them, and let them run upon tick; but this method tends directly to Poverty. Theſe who love Vain Company, ſeldom care for work or buſineſs; it may be they ſpend whole days in Idleneſs, and nights too in wicked frolicks. When vain Companions get into Clubs and Gangs for Night-walking and Revelling, and affront, affright and diſturb many; theſe their curſed, helliſh works of darkneſs, tend to Impoveriſh them in this World, and to damn them in Hell for ever. Yea, ſuch an endleſs ruin ſhall certainly be their portion, if ſpeedy, hearty repentance and reformation prevent not. For a Companion of fools ſhall be deſtroyed; the God who cannot lie, tells us ſo. Prov. 13.20. It's ſaid, Prov. 9 6. Forſake the fooliſh and live. Thoſe who would live comfortably in this World, or happily in the next; had need avoid fooliſh and vain Companions.
5. Filthy unclean practices, theſe alſo tend to bring Poverty. Heb. 13.4. Whoremongers and Adulterers God will judge. Such perſons are going in the broad way to Hell; yet they often meet with ſore Judgments in the preſent life, before they ſink (if repentance prevent not) into Eternal Flames. The courſe they take leads to poverty and miſery in this preſent World. He that keepeth company with harlots, ſpendeth his ſubſtance. Prov. 29.3. For by means of an whoriſh woman, a man is brought to a piece of bread, and the Adultereſs will hunt for the precious life. The Prodigal Son devour'd and waſted his ſubſtance with harlots, and riotous living. Luke 15.13, 30. If any will indulge themſelves in filthy unclean practices, Fornications or Adulteries; no wonder if they ſoon come to pinching ſtraits, wants and poverty.
Oppreſſion, falſe dealing, promiſe-breaking; theſe tend to bring poverty. Doubtleſs many think to increaſe their Worldly Eſtate by theſe practices, but they tend to the contrary. God's blaſt and curſe, often follow theſe vile methods: We ſhould not ſqueeze, extort, oppreſs, nor ſell at racking unſeaſonable rates, eſpecially the Neceſſaries of Life. We ſhould follow that golden rule, of doing as we would be done by. Mat. 7.12. But thoſe who act contrary. often get a blaſt of Heaven on themſelves. 1 Theſ. 4.6. That no man go beyond, or defraud his Brother, in any matter; becauſe the Lord is the avenger of all ſuch. If perſons gain ſome Pounds, Shillings, or but Pence, by fraud or injuſtice; they gain the wrath and vengeance of God with it. God ſmites his hand at diſh meſt gain (Exek. 22.13.) abhors and will puniſh it. Wo to him that buildeth his houſe by unrighteouſneſs Jer. 22.1…. Wo to him that increaſeth that which is not his. Wo to him that …eth an evil …eouſneſs to his houſe, that he … ſet his neſt on high. Hab. 2.6, 9. Why, what hurt to ſuch? See v. …. And thou ſhalt be for … unto them. Thoſe who ſpoil and deal treacherouſly; deſerve to be ſpoil'd and … treacherouſly with. Iſa 33.1. He that oppreſſeth the … riches, and he that giveth … to the rich, ſhalt … come to want. So when perſons will whiffle, …, this tends to Impoveriſh them. Poſſibly they may ſerve ſome preſent turn, and gain a while by theſe wicked tricks; but when they once come to be known, who will truſt 'em? Who cares to imploy, truſt, or deal with falſe, deceitful perſons; whoſe word and promiſe are nothing worth, and not at all to be depended on? When perſons fairly promiſe to do ſuch a piece of work, or pay ſuch a debt, & that by ſuch a time, which they preciſely mention; and yet fail of doing it; In ſuch a caſe, does not Juſtice and Ingenuity oblige them to go to the perſon to whom the Promiſe was made, & plainly & honeſtly tell the reaſon, how they were hindred from fulfilling their word; and ſo ask to be excus'd, and well thought of? But inſtead of this, when they have broken their promiſes, how often do their guilty Conſciences make 'em ſhun the perſon they promiſed to? They don't care to come near him, if they ſee him at a diſtance in the Street, poſſibly they'll ſhear off and go another way, on purpoſe to avoid a ſpeech with him. But is there any Juſtice or Ingenuity in their practices? Surely no, Indeed ſuch falſe, deceitful, promiſe-breaking perſons, are ſcarce fit for Humane Society; becauſe what they ſay, is not to be regarded. When they ſhow themſelves falſe and deceitful; they don't deſerve to be believ'd or truſted. For what end, I pray, ſhould we hear thoſe ſpeak; whom we have no reaſon to believe nor truſt? Indeed it's a crying ſhame, an horrid ſcandal, that any who call themſelves Chriſtians, ſhould be thus falſe & deceitful, or Patrons of ſuch practices. Such falſifiers and deceivers, act more like the Children of the Devil, that Father of Lies; than like the Followers of the Holy Jeſus, that true and faithful witneſs. This falſifying and promiſe-breaking, whatever any think of it, is an heinous, ſcandalous wickedneſs; directly contrary to ſuch a practice as the Scripture requires. To be thus falſe and deceitful in words and promiſes, what ſhall we ſay of it? What, is this to have our Converſation in ſimplicity and godly ſincerity? 2 Cor. 1.12. Is this, to be followers (that is, Imitators) of God, the God that cannot lie? Eph. 5.1. Tit. 1.2. Is this, to walk uprightly, work righteouſneſs, ſpeak the truth in our heart—and tho' we ſwear to our hurt, yet not to change? Pſal. 15.2, 4. Is this to put away lying, and ſpeak every man truth with his neighbour? Eph. 4.25. Is this, ſo to ſpeak not as pleaſing men, but God which trieth our hearts? 1 Theſ. 2.4. Is this, to exerciſe our ſelves to have always Conſciences void of offence, towards God, and towards men? Acts 24.16. Indeed, if Heathens, Mahometans ſhould be falſifiers, deceivers, promiſe breakers; this would not bring ſo much, ſo great diſhonour to God, as when profefs'd Chriſtians are guilty of it. They name the name of Chriſt, and therefore ſhould depart from iniquity. 2 Tim. 2.19. When Chriſtians are thus wicked, it may truly be ſaid to them as to David in another caſe. 2 Sam. 12.14. By this deed, thou haſt given great occaſion to the enemies of the Lord to blaſpheme.
A backwardneſs to maintain Gods publick worſhip; this alſo tends to Prverty. God requires that his People ſhould be at coſt and charge, to ſupport and maintain his worſhip in the world; and if they heartily and readily do this, they ſhall be not loſers but rather gainers by it, even as to their worldly eſtate. Prov, 3.9, 10. Honour the Lord with thy ſubſtance, and with the firſt fruits of all thine Increaſe: ſo ſhall thy Barns be filled with plenty and thy Preſſes ſhall burſt forth with new wine God requires, that his Miniſters (who are eſpecially Imploy'd to promote his worſhip) ſhould be maintained; it is Gods ordinance and command that it ſhould be ſo. 1 Cor. 9.14. Even ſo hath the Lord ordained, that they who preach the Goſpel; ſhould live of the Goſpel, Gal. 6.6. Let him that is taught in the word, communicate to him that teacheth in all good things. But when perſons are coveteous, niggardly, unwilling to maintain God's Worſhip, and Miniſters; this their negligence tends to Poverty. Gods Providence often brings a Blaſt and Curſe on mens trade, buſineſs and outward affairs; for this their Sacriledge, in the time of the Prophet Haggai, the Jews were blaſted, fruſtrated in their affairs, They look'd for much and it came to little; the heaven was ſtay'd from due, and the earth from her fruit. God call'd for a drought on the land, the corn, new wine, oyl, on that which the ground bringeth fort, on men, and cartle, and on all the work of their hands; So they … much and brought in little. Indeed they did cat, but had not … drink, but were not ſtilled; did cloath themſelves, but were not warm; the wages they earned, were put into Bags with holes. Hag. 1.6, 11. Thus they were Blaſted, Straitned, Pinched, Impoveriſhed; and why ſo? becauſe of Gods houſe (his Temple) which lay waſt, and they ran every one to his own houſe. verſe. 9. They minded their own houſes, would have them ceil'd, verſ. 4. made fine; they purſu'd their own worldly gain and Intreſt, and would not be at proper coſt and pains to build Gods houſe, and ſupport his worſhip; therefore God diminiſh'd, ſtraitn'd and impoweriſh'd them for their Sacriledge in witholding Gods due, was a robbing of God, and he curſed them for it. God ſaid Mal. 3.8-10. Will a man rob God? yet ye have robbed me, even this whole Nation. Bring ye all the tithes into the Store-houſes, that there may be meat in mine houſe, and prove me now herewith, ſaith the Lord of Hoſts, if I will not open you the windows of heaven, and your you out a bleſſing, that there ſhall not be room enough to receive it. Theſe things plainly ſhow, that a backwardneſs to maintain Gods publick worſhip, is one way to bring pinching poverty, even a blaſt and curſe of God on our outward affairs; and that a chearful doing our proportion to maintain his worſhip is one proper method for the obitaining even thoſe outward ſupplies, which are ſuitable for us. Therefore if we are reduc'd, ſtraitn'd, impoveriſh'd, can ſcarce rub along; ſurely 'tis not amiſs to inquire, whether this has not been one provoking cauſe of it even our backwardneſs, unwillingneſs to ſupport Gods publick worſhip
A backwardneſs to relieve the poor and needy, tends to poverty. As we have oppurtunity, we ſhould do good to all men (Gal. 6.10) be rich in good works, ready to diſtribute willing to communicate, (2. Tim. 6.18.) given to hoſpitality, diſtributing to the neceſſity of the Saints, Rom. 12.13. It's ſaid Prov. 19.17. He that hath pity on the poor, lendeth to the Lord; and that which he hath given, will he pay him again. Thoſe that are liberal to the poor, are often bleſſed for it, and gainers by it; even here in this world, as well as in the next; but thoſe that are backward to ſuch deeds of mercy, are often blaſted and diminiſhed for being ſo. Prov. 11.24, 25. There is that ſcatereth, and yet increaſeth: and there is that witholdeth more then is meet, but it tendeth to poverty. The liberal Soul ſhall be made fat; and he that watereth, ſhall be watered alſo himſelf. Prov. 22.9. He that hath a bountiful eye, ſhall be bleſſed; for he giveth of his Bread to the poor. But how awful is that Scripture? Prov. 21.13. whoſo ſtoppeth his ears at the cry of the poor; he alſo ſhall cry himſelf but ſhall not be heard. Indeed as for the poor who can work and yet wont, they are proper objects rather of Correction than of Almes; but as for thoſe who are really neceſſitons, and thro' age, weakneſs or lameneſs are not able to maintain themſelves, they need pity and relief; and to be ſo cruel and unmerciful as to neglect ſuch, tends to bring the Impoverſhing curſe of God on our ſelves.
USE. Thus I have mentioned ſome of thoſe vicious courſes, which tend to bring pinching poverty on perſons. Let us therefore examine our ſelves, ſo far as we have been guilty of any of theſe (or any other) vicious practices, we ſhould be deeply humbled before God for it, and ſhould penitently fly to the blood of Chriſt for pardon. For the future alſo, we ſhould watch againſt, and avoid, all thoſe vicious courſes which tend to make us miſerably poor. We ſhould avoid Idleneſs, Intemperance, Uncleanneſs, bad company, oppreſſing, cheating, promiſe-breaking; We ſhould caſt off pride and extracaganey, not live above our abilities and ſo make a prey of our neighbours, while we really ſpend and ſink their Subſtance. We ſhould be diligent in lawful buiſineſs: children and ſervants alſo ſhould be well Inſtructed in Religion, well govern'd, well and diligently Imploy'd in buſineſs proper for them. We ſhould be true to our word and promiſe, Juſt, upright and honeſt in all our dealings; readily and ſeaſonably pay every one his due; do our part honeſtly to ſupport both church and ſtate, to maintain Gods worſhip, to relieve the poor and nerdy; and we ſhould pray to God for his bleſſing on us. If we take this courſe, we need not fright our ſelves with the fear of diſtreſſing poverty. Indeed the growing difficulties and neceſſities of this Town (as well as Land.) Loudly call for Prudence, Diligence, Frugality, Good-huſbandry; leſt pinching poverty come upon us as one that travelleth, and diſtreſſing want as an armed man that can't be reſiſted.
To conclude all, let us be chiefly concern'd, that our Souls may be well ſupply'd and provided for; for they're of more worth than our Bodies. What is a man profited if he ſhall gain the whole world, and loſe his own Soul, or what ſhall a man give in exchange for his Soul? Mat. 16.26. Let us follow thoſe heavenly counſels and directions. John 6.27. Labour not for the meat that periſheth, but for that meat which endureth to everlaſting life; which the Son of man ſhall give unto you. Mat. 6.19, …1. Lay not up for your ſelves treaſures on earth, where moth and rust doth corrupt, and thieves break thro' and ſteal: but lay up for your ſelves treaſures in heaven, where neither moth nor rust doth corrupt & where thieves do not break thro' and ſteal. For where your treaſure is, there will your bears be alſo. Yea, if we make it our main buſineſs to pleaſe God, and lay up treaſures in heaven; this in general is the beſt way we can take, to eſcape even pinching poverty on earth. For godlineſs is profitable for all things having the promiſe of the life that now is & of that which is to come. a Tim. 4.8. O fear the Lord ye his Saints, for there is no want to them that fear him. The young lions do lack & ſuffer bunger, but they that ſeek the Lord, ſhall not want any good thing. Pſal. 34.9, 10. Our Bleſſed Redeemer, ſpeaking about food & raiment. even the neceſſary ſupports of this preſent life, ſaid, Mat. 6.33. But ſeek fuſt the Kingdom of God & his righteouſneſs, & all theſe things ſhall be added unto you.
FINIS.
End of the text · Benjamin Wadsworth, Vicious Courses Procuring Poverty Described and Condemned (1719)