Chapter XXV.

Benefits should be conferred on the poor rather than on the rich, for these latter either think a return is expected from them, or else they are angry at seeming to be indebted for such an action. But the poor man makes God the debtor in his place, and freely owns to the benefits he has received. To these remarks is added a warning to despise riches.

126. But what advantage is it to thee to show favour to a rich man? Is it that he is more ready to repay one who loves him?523    Cic. de Off. II. 20, § 69. For we generally show favour to those from whom we expect to receive a return of favour. But we ought to think far more of the weak and helpless, because we hope to receive, on behalf of him who has it not, a recompense from the Lord Jesus, Who in the likeness of a marriage feast524    S. Luke xiv. 12, 13. has given us a general representation of virtue. By this He bids us confer benefits rather on those who cannot give them to us in return, teaching us to bid to our feasts and meals, not those who are rich, but those that are poor. For the rich seem to be asked that they may prepare a banquet for us in return; the poor, as they have nothing wherewith to make return, when they receive anything, make the Lord to be our recompense Who has offered Himself as surety for the poor.

127. In the ordinary course of things, too, the conferring of a benefit on the poor is of more use than when it is conferred on the rich. The rich man scorns the benefit and is ashamed to feel indebted for a favour. Nay, moreover, whatever is offered to him he takes as due to his merits, as though only a just debt were paid him; or else he thinks it was but given because the giver expected a still greater return to be made him by the rich man. So, in accepting a kindness, the rich man, on that very ground, thinks that he has given more than he ever received. The poor man, however, though he has no money wherewith he can repay, at least shows his gratitude. And herein it is certain that he returns more than he received. For money is paid in coins, but gratitude never fails; money grows less by payment, but gratitude fails when held back, and is preserved when given to others. Next—a thing the rich man avoids—the poor man owns that he feels bound by the debt. He really thinks help has been given him, not that it has been offered in return for his honour. He considers that his children have been again given him, that his life is restored and his family preserved. How much better, then, is it to confer benefits upon the good than on the ungrateful.

128. Wherefore the Lord said to His disciples: “Take neither gold nor silver nor money.”525    S. Matt. x. 9. Whereby as with a sickle He cuts off the love of money that is ever growing up in human hearts. Peter also said to the lame man, who was always carried even from his mother’s womb: “Silver and gold have I none, but what I have give I thee. In the Name of Jesus Christ of Nazareth, arise and walk.”526    Acts iii. 6. So he gave not money, but he gave health. How much better it is to have health without money, than money without health! The lame man rose; he had not hoped for that: he received no money; though he had hoped for that. But riches are hardly to be found among the saints of the Lord, so as to become objects of contempt to them.

CAPUT XXV.

Beneficia in pauperes potius conferenda quam in divites; hos enim aut quaesitam a se beneficii vicem putare, aut indignari quod videantur hinc facti debitores: pauperes vero et debitorem pro se Deum 0136Cipsum constituere, et libenter accepta beneficia confiteri. Quibus additur ad pecuniae contemptum adhortatio.

126. Quid autem et tibi prodest favere diviti? An quia citius amantem remuneratur? His enim favemus frequentius, a quibus referendae vicem speramus gratiae. Sed eo 100 magis infirmo et inopinos studere convenit; quia pro eo qui non habet, remunerationem speramus a Domino Jesu (Luc. XIV, 12, 13): qui sub specie convivii generalem virtutum edidit 0137A formam: ut his potius nostra conferamus beneficia, qui nobis ea non possunt repraesentare, docens ad convivium atque epulas non eos qui divites sunt, sed pauperes invitandos. Divites enim rogari videntur, ut ipsi quoque nobis reddant convivium; pauperes, quia non habent quod restituant, cum acceperint, remuneratorem nobis faciunt Dominum, qui se pro paupere obligandum obtulit.

127. Ad ipsum quoque saeculi usum collatio beneficii facta in pauperes magis quam in locupletes plus juvat; quia dives dedignatur beneficium, et pudet eum debitorem esse gratiae. Quin etiam id quod collatum est sibi, meritis suis arrogat, quod velut debitum acceperit, vel ideo datum sit eo quod is qui dedit, reddendum sibi a divite uberius existimaverit. 0137B Ita in accipiendo beneficio, eo ipso quod acceperint divites, dedisse se magis quam accepisse existimant: pauper vero etsi non habet unde reddat pecuniam, refert gratiam. In quo certum est quod plus reddat, quam acceperit; pecunia enim nummo solvitur, gratia numquam exinanitur. Reddendo vacuatur pecunia: gratia autem et habendo solvitur, et solvendo retinetur. Deinde quod dives refugit, pauper fatetur quod sit obligatus debito, sibique subventum, non honori suo delatum putat: donatos sibi arbitratur filios, vitam redditam, servatam familiam. Quanto igitur melius apud bonos, quam apud ingratos locare beneficium?

128. Unde Dominus ad discipulos ait: Nolite possidere aurum, neque argentum, neque pecuniam;0137C (Matth. X, 9); quia velut falce, pullulantem in pectoribus humanis succidit avaritiam. Petrus quoque claudo, qui ex utero matris suae portabatur, ait: Argentum et aurum non habeo: sed quod habeo, do tibi. In nomine Jesu Christi Nazareni surge et ambula (Act. III, 6). Itaque pecuniam non dedit, sanitatem dedit. Quanto melius est salutem habere sine pecunia, quam pecuniam sine salute! Surrexit claudus, quod non sperabat: pecuniam non accepit, quam sperabat. Sed haec vix in sanctis Domini reperiuntur, ut divitiae contemptui sint.