The plea of the poor. Or A treatise of beneficence and alms-deeds teaching how…The plea of the poore. Or A treatise of benificence and almes-deeds teaching how…

Sect. 2. That we ought to give something to the poor, even out of our mean estates.

Sect. 2. That we ought to giue something to the poore, euen out of our meane estates.

1. 1Luk. 12. 33.
2. 2Eph: 4. 28.

Sect. 3. Their objection answered, who put off this duty to those who are richer.

Sect. 3. Their obiectiō answered, who put off this duty to those who are richer.

Yea but there are many richer, and therefore this duty of giving alms lieth rather upon them than upon thee, who art but poor and of small means in comparison of them, and if they neglect to give, much more mayest thou (as thou supposest) and yet be excused before God. I answer ⟨p. 237⟩first, that none are excepted, but every one is to give according to his ability; wherein if thou failest, their neglect will not excuse thee, for their example is no president, but every one must bear their own sin. Secondly, if having 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 work shall be so much the more commendable: as we see in the example of the poor widow and the Macedonians, who are so much commended for parting with somewhat out of their small store. Thirdly, if thou wilt not live by precepts but by examples, why doest thou propound them for thy pattern, who are carnal and covetous, and not rather the example of our Saviour Christ, and the holy men of God, whose bounty even out of their poverty, is for this very purpose recorded in the Scriptures? Lastly, thou must consider, if thou art poor, that almsdeeds are a notable means to make thee richer, as being a spiritual kind of husbandry and merchandise, wherein if we labour and trade, we shall thereby have our wealth increased. Now no man in his right wits having small store of corn will omit to sow it, because others neglect the seasonable seed-time who have greater plenty; no wise merchant will refuse to trade and lay out his money upon a good bargain, because those who have greater stocks will not employ them, but so much the rather they will sow and ⟨p. 238⟩trade, that their store & stock may be increased; and why then should we be less wise in spiritual things, seeing we may be assured, that we shall receive a greater and better increase?

Yea but there are many richer, and therefore this dutie of giuing almes lyeth rather vpon them than vpon thee, who art but poore and of small meanes in comparison of them, and if they neglect to giue, much more mayest thou (as thou supposest) and yet be excused before God. I answer ⟨p. 237⟩first, that none are excepted, but euery one is to giue according to his abilitie; wherein if thou failest, their neglect will not excuse thee, for their example is no president, but euery 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 haue 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 haue greater plenty; no wise merchant will refuse to trade and lay out his money vpon a good bargaine, because those who haue greater stockes will not imploy them, but so much the rather they will sow and ⟨p. 238⟩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 objection answered, grounded upon the poor's unthankfulness.

Sect. 4. An obiection answered, grounded vpon the poores vnthankfulnesse.

Thirdly, it is objected that the poor are now adays so unthankful, that all is lost which is bestowed upon them; for though we give them never so largely, they will not afford us so much as a good report; if we need their help they are to seek, and they will not take any pains for us, to watch with us when we are sick, or to work for us, when we need their labour. I answer, that if in giving thy alms thou aimest at these ends, thou art rightly served; for they did not spring out of the fountain of charity, but self-love and worldly respects, and were done for thine own praise or profit, and not because God requireth these duties at thy hands; the which is not to do works of mercy, but to put out thy money to usury for thine own advantage. Secondly, I may say of alms, as the heathen man of benefits, that if we be so curious in avoiding the giving of our alms to those who are ungrateful, we shall give none at all, and so these good deeds will perish ¹in our own hands for want of doing them, for fear lest they should perish in the hands of others. According to that Eccles. 11. 4. He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap. And elsewhere; What great thing were it to do good unto many, if none should deceive us? but it is true virtue to give when we hope not for any recompense, ²no not so much as thanks. So that though ⟨p. 239⟩all hope were cut off to find a thankful man, I had rather receive nothing then not give, because he is more faulty who giveth not, then he who having received a good turn is unthankful. And again: Is he ungrateful? he hath therein not injured me, but himself. I have done my duty when I gave. Nor will I for this give more slowly, but with greater diligence: for ³what I have cast away upon this man, I shall find among others, Yea, I will give unto the same man again, and (like a good husband-man) I will overcome the barrenness of the soil, with my care and painful tillage; neither is it any great matter to give and lose, but to lose and give. And yet Christian beneficence goeth further, requiring that we should give, not only to those who are ungrateful and do us no good, but also to such as are enemies and do us hurt: according to that Rom. 12. 20.

Thirdly, it is obiected that the poore are now adaies so vnthankfull, that all is lost which is bestowed vpon them; for though wee giue them neuer so largely, they will not affoord vs so much as a good report; if we neede their helpe they are to seek, and they will not take any paines for vs, to watch with vs when we are sick, or to work for vs, 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-loue 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 giue none at all, and so these good deedes will perish ¹in 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 vnto manie, if none should deceiue vs? but it is true vertue to giue when wee hope not for any recompence, ²no not so much as thankes. So that though ⟨p. 239⟩all hope were cut off to finde a thankefull man, I had ratber receiue nothing then not giue, 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 haue done my duty when I gaue. Nor will I for this giue more slowly, but with greater diligence: for ³what I haue cast away vpon this man, I shall find among others, Yea, I will giue vnto 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 giue and lose, but to lose and giue. And yet Christian benificence goeth further, requiring that wee should giue, not onely to those who are vngratefull and doe vs no good, but also to such as are enemies and doe vs hurt: according to that Rom. 12. 20.

1. 1Ita ne apud alium pereant apud te peribunt. Seen. Epist. 81.Ita ne apud alium pereant apud te peribunt. Sene. Epist. 81.
2. 2Senec. de benef. ib. 1. cap. 1.
3. 3Non est magni animi dare & perdere, sed perdere & dare. Senec. de Ben•f. lib. 7. cap. 32.

If thine enemy ¹hunger feed him, if he thirst give him drink, because by this means, we shall overcome evil with good, our greatest enemy being no more able to bear malice when we load him with benefits, then his head is able to bear fiery coals rhat are cast upon it. But say we should not overcome them with our kindness, yet it shall be a noble work, and worth our labour, to overcome our selves; say, that he offendeth through his ungratefulness, let him bear his sin, and let us do our duty; for it is too much charity towards another man, to commit a certain sin, in not giving; because we guess that he will sin in his receiving; and to prevent the fault of another, by committing a greater in our own person. Finally, ⟨p. 240⟩let us remember, that what we give unto the poor, we lend unto the Lord, and therefore though ²they fail never so much, yet having such an all-sufficient surety we are sure of good payment, yea, the less we receive from them, the better it will be for us, if we be not discouraged with their unthankfulness; for then God being our pay-master, he will pay us like himself, not only with transitory things for transitory, but also with such blessings as are spiritual, heavenly, infinite and everlasting.

If thine enemie ¹hunger feede him, if he thirst giue 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 vpon 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 vs 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, ⟨p. 240⟩let vs remember, that what wee giue vnto the poore, we lend vnto the Lord, and therefore though ²they 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 vs, if we be not discouraged with their vnthankefulnesse; for then God being our pay-master, hee will pay vs like himselfe, not onely with transitorie things for transitorie, but also with such blessings as are spirituall, heauenly, infinite and euerlasting.

1. 1Rom. 12. 20.
2. 2Prou. 19. 17. Matth 64.

Sect. 3. Their objection answered, who say that the poor are wicked.

Sect. 3. Their obiectiō answered, who say that the poore are wicked.

Fourthly, it is objected that the poor now adays are so wicked and evil that they deserve no relief, and what is given unto them, is but cast away, seeing it doth but maintain them in their ungodly courses. To which I answer, that this should not discourage us from giving, but make us more diligent in seeking out those who are worthy to be relieved. The husband-man doth not refuse altogether to sow his seed, because there are some grounds so barren, that they will bear nothing but weeds and thistles; but this maketh him careful either to look out more fruitful soil, which will return fruitful increase, or with his good husbandry to make that which in it self is bad, to become better; neither doth he expect that all he soweth should prosper and increase his harvest, seeing some falleth by the wayside, and is trodden under foot, some is devoured by the fowls which prey upon it, and some falleth among the stones, or is so choked with weeds and thorns, that it thriveth not. And so ⟨p. 241⟩the wise merchant giveth not over trading, because some of the goods which he adventureth, is lost by shipwreck, pirates, bankrupts and other casualties, but is so much the more diligent in his employments, and sendeth out his goods into many places, that his gains at one time, may countervail and exceed his losses at another: And so the miscarrying of some part of our alms, should not discourage us in sowing the seeds of our beneficence, nor make us give over our spiritual merchandise, but cause us rather to exercise our selves in these Christian duties with more diligence, that the well-bestowing of alms 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 evening sow thy seed, and ¹in the morning with-hold not thine hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. And our Saviour would not have us to be too scrupulous, but would have us to give unto every one that ²asketh of us, namely, when as we see that they are in great necessity. For to be over-jealous and suspicious without apparent reason, is to proclaim that we are utterly destitute of Christian charity; for the Apostle telleth us, that love thinketh no evil, it believeth all things, it hopeth all things. 1. Cor. 13. 5. 7.

Fourthly, it is obiected that the poore now adaies are so wicked and euill that they deserue no releefe, and what is giuen vnto them, is but cast away, seeing it doth but maintaine them in their vngodly courses. To which I answer, that this should not discourage vs from giuing, but make vs 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 vnder foot, some is deuoured by the fowles which prey vpon it, and some falleth among the stones, or is so choaked with weedes and thornes, that it thriueth not. And so ⟨p. 241⟩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 vs in sowing the seedes of our beneficence, nor make vs giue ouer our spirituall merchandize, but cause vs 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 ¹in 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 haue vs to bee too scrupulous, but would haue vs to giue vnto euerie one that ²asketh of vs, 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 vs, that loue thinketh no euill, it beleeueth all things, it hopeth all things. 1. Cor. 13. 5. 7.

1. 1Eccles 11. 6.
2. 2Matth. […].Matth. 〈…〉.

Yea, but experience teacheth ¹that the most that crave are unworthy to receive our alms, for they are so wicked in themselves, so irreligious and destitute of the true fear of God, and towards us so deceitful, colouring their ⟨p. 242⟩estates with lies, and using so many fraudulent devises to blind our eyes, and to stir us up to pity, when as there is no true cause, that those that give are commonly cozened by them, and do no good in the exercise of their bounty. To which I answer, that this should not weaken our hands, in doing these works of mercy, but increase our care and diligence, in making better choice. It is but too true which is objected, but yet if by this we be utterly discouraged from giving alms, we shall sin no less in not giving, then they shall do in their unworthy receiving. For as they commit a kind of sacrilege in diverting our bounty from those who are truly poor, unto themselves, so we if we keep in our hands the goods of the poor unbestowed under the colour of these pretences, our keeping of them is no less sacrilegious then their receiving them. Again, though it cannot be denied, but that the poor grievously sin, in drawing alms from us by many notorious lies and subtle devises; yet it is a question whether we be not as faulty, in putting them to these shifts, through our uncharitableness and hardness of heart, which manacleth so our hands that we will not stretch them out to do these works of mercy, unless our pity and compassion be excited and awakened out of their deep lethargy, by these extraordinary inventions. So ²Chrysostom saith, that the poor mans dissembling proclaimeth the inhumanity of the rich. For when by begging, and crouching, and speaking words ⟨p. 243⟩to move piety, and looking heavily, and weeping bitterly he cannot in the whole day get necessary food; he is put to devise artificial shifts, which do not so much disgrace him, as those who drive him to these extremities. And therefore he is worthy pity, whose necessity inventeth these arts; and we innumerable punishments, who bring the poor by our obdurateness into this necessity. For if ordinary means would move us, he would not wrong us, or himself by using those which are extraordinary.

Yea, but experience teacheth ¹that 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 vs so deceitfull, colouring their ⟨p. 242⟩estates with lies, and vsing so many fraudulent deuises to blinde our eyes, and to stirre vs vp to pittie, when as there is no true cause, that those that giue 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 mercie, 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, vnto themselues, so wee if wee keepe in our handes the goods of the poore vnbestowed vnder 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 vs 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 mercie, vnlesse our pittie and compassion bee excited and awakened out of their deepe lathargie, by these extraordinarie inuentions. So ²Chrysostome saith, that the poore mans dissembling proclaymeth the inhumanitie of the rich. For when by begging, and crouching, and speaking words ⟨p. 243⟩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 vs, he would not wrong vs, or himselfe by vsing those which are extraordinarie.

1. 11. Cor. 13. 5. 7.
2. 2Itaque simulatio illius tuae est in humanitatis preco. Chrysost. in 1. Cor. 9. Hom. 21 Tom. 4. c. 487.

Sect. 6. Reasons why we should not be over scrupulous.

Sect. 6. Reasons why we should not be ouer scrupulous.

Let not therefore the poor's unworthiness hinder our bounty, but taking reasonable care to bestow our alms as well as we can, let us continually exercise our selves in these works of mercy. And to this purpose let us consider, that if we be over-curious in choosing, we shall neglect our duty and not give at all; according to that, ¹Eccles: 11. 4. He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap. Be not (saith one) over careful and curious, in examining ²those to whom thou shouldest give; as whether he be a believer or an infidel, just or unjust; for if thou hangest thus in suspense, thou wilt let the seasonable seed-time pass, and so find nothing to reap in the time of harvest. Secondly, let us set before us the example of our heavenly father, who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust, that so ³we may approve our selves to be his children. And let us not (as the Apostle exhorteth) be overcome of evil, but overcome evil with goodness: for it ⁴is a notable means to make them like and embrace ⟨p. 244⟩our profession, and follow our holy conversation, ⁵when as tasting of our bounty, they love our persons for the good they receive of us. Thirdly, let us remember, that it is much better to give unto many that are unworthy our alms, than that one who is worthy should be neglected in his necessity; for it is their fault if they be unworthy, but ours if being worthy we do not relieve them. To which purpose one saith; Be not ⁶over diligent in examining, who is worthy the alms thou givest and who is unworthy, seeing it is better to give to the unworthy for the love of the worthy, than to hazard it, that he who is worthy should be defrauded of his due, for the suspicion of his unworthiness. 4ly let us consider that mercy looketh not after merit but after misery and extreme necessity; and, chiefly intendeth to relieve their poverty, and not to examine their righteousness. It is one thing (saith Chrysostom) to be a Judge, and another to be ⁷a giver of alms: and therefore they are called alms, because we also give them to those that are unworthy. And again; Only the want and penury of the poor man maketh him fit to receive an alms &c. Neither do we give to the manners but to the man, nor do we take compassion on him for his virtue, but for his misery.

Let not therefore the poores vnworthinesse hinder our bounty, but taking reasonable care to bestow our almes as well as we can, let vs continually exercise our selues in these works of mercy. And to this purpose let vs consider, that if we bee ouer-curious in choosing, we shall neglect our dutie and not giue at all; according to that, ¹Eccles: 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 ²those to whom thou shouldest giue; 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 vs set before vs 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 ³wee may approue our selues to be his children. And let vs not (as the Apostle exhorteth) be ouercome of euill, but ouercome euill with goodnes: for it ⁴is a notable meanes to make them like and imbrace ⟨p. 244⟩our profession, and follow our holy conuersation, ⁵when as tasting of our bountie, they loue our persons for the good they receiue of vs. Thirdly, let vs remember, that it is much better to giue vnto 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 ⁶ouer diligent in examining, who is worthy the almes thou giuest and who is vnworthy, seing it is better to giue to the vnworthy for the loue 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 vs 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 ⁷a giuer of almes: and therefore they are called almes, because we also giue 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 giue to the manners but to the man, nor doe we take compassion on him for his vertue, but for his miserie.

1. 1Eccles. 11. 4.
2. 2Olympiodorus in Eccles. 11.
3. 3Math. 5. 45.
4. 4Rom. 12. 21.
5. 5Beneficia in vulgus eum largiri justitu•ri•. Perdenda sunt multa ut semel ponas bene. Senec. de benef. li. 1. c. 1.Beneficia in vulgus eum largiri iustitu•ri•. Perdenda sunt multa vt semel ponas bene. Senec. de benef. li. 1. c. 1.
6. 6Gregor. Nazianzen. Misericordia nō de meritis judicare consucuit; sed necessitatibus subvenire, ivvare pauperē non examinare justitiā. Ambros. in epist.Gregor. Nazianzen. Misericordia nō de meritis iudicare consucuit; sed necessitatibus subvenire, iuuare pauperē non examinare iustitiā. Ambros. in epist.
7. 7Chrysost. de Lazaro, Conc 2. Tom. 2. col. 1350 N•m ad h•c ut pauper dignus •ab••tur eleem• s••a, satis est •g•••as &c. N•c moribus camus sed homini &c. Ibid•m.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.

Fifthly, let us know that if God should take the same course with us as we do with the poor, and examine our merits and deserts before he would bestow his gifts upon us, we should never have our requests granted, but hopelessly perish in our wants and miseries. Sixthly, let us forbear these over strict examinations of the ⟨p. 245⟩poor that crave our help, seeing we shall not so much comfort and refresh them by our gifts, as vex and torment them by our harsh manner of giving. To which purpose Chrysostom demandeth: ¹Why doest thou (saith he) afflict the distressed and wretched soul? he flieth unto thee as unto a safe harbour, and why then doest thou raise against him these waves and billows, and tossest him with a greater tempest than that of his poverty? why doest thou condemn him to the suffering of further misery? would he thinkest thou have come unto thee, if he had expected such hard measure? or if he looked for such entertainment, and yet would come, his case is to be pitied so much the more, because he was thrust into thy presence by mere necessity. Finally, consider that though the poor be unworthy to whom thou givest, yet God is worthy for whose sake thou givest; and if thou givest in obedience to his commandment, though it be cast away in respect of the party who receiveth thy alms, yet not unto thee who bestowest them; and though in respect of their unthankfulness and wickedness thou mayest justly complain with the Prophet, in another case, that all that thou hast done for ²them is in vain; yet thou mayest also surely conclude with him, that thy judgment is with the Lord, and thy works with thy God, who will in no case suffer it to go unrewarded.

Fifthly, let vs know that if God should take the same course with vs as we doe with the poore, and examine our merits and deserts before he would bestow his gifts vpon vs, we should neuer haue our requests granted, but hopelesly perish in our wants and miseries. Sixtly, let vs forbeare these ouer strict examinations of the ⟨p. 245⟩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: ¹Why doest thou (saith he) afflict the distressed and wretched soule? he flyeth vnto thee as vnto 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 haue come vnto 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 vnto 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 ²them 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.

1. 1Chrys. in Math 10 Homil. 36. Tom. 2. Col. 328
2. 2Esa. 49. 4.

Sect. 7. Their objection answered, who refuse to give, because they have many children.

Sect. 7. Their obiectiō answered, who refuse to giue, because they haue many children.