92SermonsofJonathanEdwards
3. In this world, ministers and their people often meet together to hear of and wait upon an unseen Lord. But at the judgment, they shall meet in his most immediate and visible presence.
Ministers, who now often meet their people to preach to them the King eternal, immortal, and invisible, to convince them that there is a God and declare to them what manner of being he is, and to convince them that he governs and will judge the world, and that there is a future state of rewards and punishments, and to preach to them a Christ in heaven, at the right hand of God, in an unseen world — shall then meet their people in the most immediate sensible presence of this great God, Savior, and Judge, appearing in the most plain, visible, and open manner, with great glory, with all his holy angels, before them and the whole world. They shall not meet them to hear about an absent Christ, an unseen Lord, and future Judge; but to appear before that Judge — being set together in the presence of that supreme Lord — in his immense glory and awful majesty, of whom they have heard so often in their meetings together on earth.
4. The meeting at the last day, of ministers and the people that have been under their care, will not be attended by anyone with a careless, heedless heart.
With such a heart are their meetings often attended in this world by many persons, having little regard to him whom they pretend unitedly to adore in the solemn duties of his public worship, taking little heed to their own thoughts or frame of their minds, not attending to the business they are engaged in, or considering the end for which they are come together. But at that great day there will not be one careless heart: no sleeping, no wandering of mind from the great concern of the meeting, no inattentiveness to the business of the day, no regardlessness of the presence they are in or of those great things which they shall hear from Christ, or that they formerly heard from him, and of him, by their ministers in their state of trial, or which they shall now hear their ministers declaring concerning them before their Judge.
Having observed these things, concerning the manner and circumstances of this future meeting, before the tribunal of Christ at the day of judgment, I now proceed,
II. To observe to what purposes they shall then meet.
First, to give an account, before the great Judge, of their behavior one to another, in the relation they bore to each other in this world.
Ministers are sent forth by Christ to their people on his business. They are his servants and messengers; and, when they have finished their service, they must return to their master to give him an account of what they have done, and of the entertainment they have had in performing their ministry. Thus we find, in Luke 14:16-21, that when the servant who was sent forth to call the guests to the great supper, had finished his appointed service, he returned to his master, and gave him an account of what he had done, and of the entertainment he had received. And when the master, being angry, sent his servant to others, he returns again and gives his master an account of his conduct and success. So we read, in Heb. 13:17, of ministers or rulers in the house of God, that "they watch for souls, as those that must give account." And we see by the forementioned Luke 14 that ministers must give an account to their master, not only of their own behavior in the discharge of their office, but also of their people's reception of them, and of the treatment they have met with among them.
Faithful ministers will then give an account with joy, concerning those who have received them well, and made a good improvement of their ministry; and these will be given them, at that day, as their crown of rejoicing. And, at the same time, they will give an account of the ill treatment of such as have not well received them and their messages from Christ. They will meet these, not as they used to do in this world, to counsel and warn them, but to bear witness against them, as their judges and assessors with Christ, to condemn them. And, on the other hand, the people will at that day rise up in judgment against wicked and unfaithful ministers, who have sought their own temporal interest more than the good of the souls of their flock.
Second, at that time ministers, and the people who have been under their care, shall meet together before Christ, that he may judge between them, as to any controversies which have subsisted between them in this world.
It often comes to pass in this evil world, that great differences and controversies arise between ministers and the people under their pastoral care. Though they are under the greatest obligations to live in peace, above persons in almost any relation whatever, and although contests and dissensions between persons so related are the most unhappy and terrible in their consequences on many accounts of any sort of contentions, yet how frequent have such contentions been! Sometimes a people contest with their ministers about their doctrine, sometimes about their administrations and conduct, and sometimes about their maintenance. Sometimes such contests continue a long time, and sometimes they are decided in this world, according to the prevailing interest of one party or the other, rather than by the Word of God, and the reason of things. And sometimes such controversies never have any proper determination in this world.
But at the day of judgment there will be a full, perfect, and everlasting decision of them. The infallible Judge, the infinite fountain of light, truth, and justice, will judge between the contending parties, and will declare what is the truth, who is in the right, and what is agreeable to his mind and will. And in order hereto, the parties must stand together before him at the last day, which will be the great day of finishing and determining all controversies, rectifying all mistakes, and abolishing all unrighteous judgments, errors, and confusions, which have before subsisted in the world of mankind.
Third, ministers, and the people that have been under their care, must meet together at that time to receive an eternal sentence and retribution from the Judge, in the presence of each other, according to their behavior in the relation they stood in one to another in the present state.
The Judge will not only declare justice, but he will do justice between ministers and their people. He will declare what is right between them, approving him that has been just and faithful, and condemning the unjust. Perfect truth and equity shall take place in the sentence which he passes, in the rewards he bestows, and the punishments which he inflicts. There shall be a glorious reward to faithful ministers, to those who have been successful. Dan. 12:3, "And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever:" and also to those who have been faithful, and yet not successful, Isa. 49:4, "Then I said, I have laboured in vain, I have spent my strength for nought; yet surely my judgment is with the Lord, and my reward with my God." And those who have well received and entertained them shall be gloriously rewarded, Mat. 10:40, 41, "He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward, and he that receiveth a righteous man, in the name of a righteous man, shall receive a righteous man's reward." Such people, and their faithful ministers, shall be each other's crown of rejoicing, 1 Thes. 2:19, 20, "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy." And in the text, "We are your rejoicing, as ye also are ours, in the day of the Lord Jesus." But they that evil entreat Christ's faithful ministers, especially in that wherein they are faithful, shall be severely punished; Mat. 10:14, 15, "And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the sinners of Sodom and Gomorrah, in the day of judgment, than for that city." Deu. 33:8-11, "And of Levi he said, Let thy Thummin and thy Urim be with thy holy one. They shall teach Jacob thy judgments, and Israel thy law. Bless, Lord, his substance, and accept the work of his hands; smite through the loins of them that rise against him, and of them that hate him, that they rise not again." On the other hand, those ministers who are found to have been unfaithful, shall have a most terrible punishment. See Eze. 33:6; Mat. 23:1-33.
Thus justice shall be administered at the great day to ministers and their people: and to that end they shall meet together, that they may not only receive justice to themselves, but see justice done to the other party. For this is the end of that great day, to reveal or declare the righteous judgment of God; Rom. 2:5. Ministers shall have justice done them, and they shall see justice done to their people. And the people shall receive justice themselves from their Judge, and shall see justice done to their minister. And so all things will be adjusted and settled forever between them: everyone being sentenced and recompensed according to his works, either in receiving and wearing a crown of eternal joy and glory, or in suffering everlasting shame and pain. — I come now to the next thing proposed, viz.
III. To give some reasons why we may suppose God has so ordered it, that ministers, and the people that have been under their care, shall meet together at the day of judgment, in such a manner and for such purposes.
There are two things which I would now observe.
First, the mutual concerns of ministers and their people are of the greatest importance.
The Scripture declares that God will bring every work into judgment, with every secret thing, whether it be good or whether it be evil. It is fit that all the concerns and all the behavior of mankind, both public and private, should be brought at last before God's tribunal, and finally determined by an infallible judge. But it is especially requisite that it should be thus, as to affairs of very great importance.
Now the mutual concerns of a Christian minister and his church and congregation, are of the vastest importance: in many respects, of much greater moment than the temporal concerns of the greatest earthly monarchs, and their kingdoms or empires. It is of vast consequence how ministers discharge their office, and conduct themselves towards their people in the work of the ministry, and in affairs appertaining to it. It is also a matter of vast importance, how a people receive and entertain a faithful minister of Christ, and what improvement they make of his ministry. These things have a more immediate and direct respect to the great and last end for which man was made, and the eternal welfare of mankind, than any of the temporal concerns of men, whether private or public. And therefore it is especially fit that these affairs should be brought into judgment, and openly determined and settled, in truth and righteousness, and that to this end, ministers and their people should meet together before the omniscient and infallible Judge.
Second, the mutual concerns of ministers and their people have a special relation to the main things appertaining to the day of judgment.
They have a special relation to that great and divine person who will then appear as Judge. Ministers are his messengers, sent forth by him, and in their office and administrations among their people, represent his person, stand in his stead, as those that are sent to declare his mind, to do his work, and to speak and act in his name. And therefore it is especially fit that they should return to him to give an account of their work and success. The king is judge of all his subjects, they are all accountable to him. But it is more especially requisite that the king's ministers, who are especially entrusted with the administrations of his kingdom, and who are sent forth on some special negotiation, should return to him, to give an account of themselves, and their discharge of their trust, and the reception they have met with.
Ministers are not only messengers of the person who at the last day will appear as Judge, but the errand they are sent upon, and the affairs they have committed to them as his ministers, most immediately concern his honor, and the interest of his kingdom. The work they are sent upon is to promote the designs of his administration and government, therefore their business with their people has a near relation to the day of judgment. For the great end of that day is completely to settle and establish the affairs of his kingdom, to adjust all things that pertain to it, that everything that is opposite to the interests of his kingdom may be removed, and that everything which contributes to the completeness and glory of it may be perfected and confirmed, that this great King may receive his due honor and glory.
Again, the mutual concerns of ministers and their people have a direct relation to the concerns of the day of judgment, as the business of ministers with their people is to promote the eternal salvation of the souls of men, and their escape from eternal damnation. The day of judgment is the day appointed for that end, openly to decide and settle men's eternal state, to fix some in a state of eternal salvation, and to bring their salvation to its utmost consummation, and to fix others in a state of everlasting damnation and most perfect misery. The mutual concerns of ministers and people have a most direct relation to the day of judgment, as the very design of the work of the ministry is the people's preparation for that day. Ministers are sent to warn them of the approach of that day, to forewarn them of the dreadful sentence then to be pronounced on the wicked, and declare to them the blessed sentence then to be pronounced on the righteous, and to use means with them that they may escape the wrath which is then to come on the ungodly, and obtain the reward then to be bestowed on the saints.
And as the mutual concerns of ministers and their people have so near and direct a relation to that day, it is especially fit that those concerns should there settled and issued, and that in order to this, ministers and their people should meet and appear together before the great Judge at that day.
APPLICATION
The improvement I would make of the subject is to lead the people here present, who have been under my pastoral care, to some reflections, and give them some advice suitable to our present circumstances, relating to what has been lately done in order to our being separated, but expecting to meet each other before the great tribunal at the day of judgment.
The deep and serious consideration of our future most solemn meeting, is certainly most suitable at such a time as this. There having so lately been that done, which, in all probability, will (as to the relation we have heretofore stood in) be followed with an everlasting separation.
How often have we met together in the house of God in this relation! How often have I spoke to you, instructed, counseled, warned, directed, and fed you, and administered ordinances among you, as the people which were committed to my care, and of whose precious souls I had the charge! But in all probability this never will be again.
The prophet Jeremiah, chap. 25:3, puts the people in mind how long he had labored among them in the work of the ministry: "From the thirteenth year of Josiah, the son of Amon, king of Judah, even unto this day (that is, the three and twentieth year), the word of the Lord came unto me, and I have spoken unto you, rising early and speaking." I am not about to compare myself with the prophet Jeremiah, but in this respect I can say as he did that "I have spoken the Word of God to you, unto the three and twentieth year, rising early and speaking." It was three and twenty years, the 15th day of last February, since I have labored in the work of the ministry, in the relation of a pastor to this church and congregation. And though my strength has been weakness, having always labored under great infirmity of body, besides my insufficiency for so great a charge in other respects, yet I have not spared my feeble strength, but have exerted it for the good of your souls. I can appeal to you, as the apostle does to his hearers, Gal. 4:13, "Ye know how through infirmity of the flesh, I preached the gospel unto you." I have spent the prime of my life and strength in labors for your eternal welfare. You are my witnesses that what strength I have had I have not neglected in idleness, nor laid out in prosecuting worldly schemes, and managing temporal affairs, for the advancement of my outward estate, and aggrandizing myself and family. But [I] have given myself to the work of the ministry, laboring in it night and day, rising early and applying myself to this great business to which Christ appointed me. I have found the work of the ministry among you to be a great work indeed, a work of exceeding care, labor and difficulty. Many have been the heavy burdens that I have borne in it, to which my strength has been very unequal. God called me to bear these burdens; and I bless his name that he has so supported me as to keep me from sinking under them, and that his power herein has been manifested in my weakness. So that although I have often been troubled on every side, yet I have not been distressed; perplexed, but not in despair; cast down, but not destroyed. — But now I have reason to think my work is finished which I had to do as your minister: you have publicly rejected me, and my opportunities cease.
How highly therefore does it now become us to consider of that time when we must meet one another before the chief Shepherd! When I must give an account of my stewardship, of the service I have done for, and the reception and treatment I have had among the people to whom he sent me. And you must give an account of your own conduct towards me, and the improvement you have made of these three and twenty years of my ministry. For then both you and I must appear together, and we both must give an account, in order to an infallible, righteous and eternal sentence to be passed upon us, by him who will judge us with respect to all that we have said or done in our meeting here, and all our conduct one towards another in the house of God and elsewhere. [He] will try our hearts, and manifest our thoughts, and the principles and frames of our minds. He will judge us with respect to all the controversies which have subsisted between us, with the strictest impartiality, and will examine our treatment of each other in those controversies. There is nothing covered that shall not be revealed, nor hid which shall not be known. All will be examined in the searching, penetrating light of God's omniscience and glory, and by him whose eyes are as a flame of fire. Truth and right shall be made plainly to appear, being stripped of every veil. And all error, falsehood, unrighteousness, and injury shall be laid open, stripped of every disguise. Every specious pretense, every cavil, and all false reasoning shall vanish in a moment, as not being able to bear the light of that day. And then our hearts will be turned inside out, and the secrets of them will be made more plainly to appear than our outward actions do now. Then it shall appear what the ends are which we have aimed at, what have been the governing principles which we have acted from, and what have been the dispositions we have exercised in our ecclesiastical disputes and contests. Then it will appear whether I acted uprightly, and from a truly conscientious, careful regard to my duty to my great Lord and Master, in some former ecclesiastical controversies, which have been attended with exceeding unhappy circumstances and consequences. It will appear whether there was any just cause for the resentment which was manifested on those occasions. And then our late grand controversy, concerning the qualifications necessary for admission to the privileges of members, in complete standing, in the visible church of Christ, will be examined and judged in all its parts and circumstances, and the whole set forth in a clear, certain, and perfect light. Then it will appear whether the doctrine which I have preached and published concerning this matter be Christ's own doctrine, whether he will not own it as one of the precious truths which have proceeded from his own mouth, and vindicate and honor as such before the whole universe. Then it will appear what is meant by "the man that comes without the wedding garment;" for that is the day spoken of, Mat. 22:13, wherein such a one shall be "bound hand and foot, and cast into outer darkness, where shall be weeping and gnashing of teeth." And then it will appear whether, in declaring this doctrine, and acting agreeable to it, and in my general conduct in the affair, I have been influenced from any regard to my own temporal interest, or honor, or desire to appear wiser than others, or have acted from any sinister, secular views whatsoever, and whether what I have done has not been from a careful, strict, and tender regard to the will of my Lord and Master, and because I dare not offend him, being satisfied what his will was, after a long, diligent, impartial, and prayerful inquiry. Then it will be seen whether I had this constantly in view and prospect, to engage me to great solicitude not rashly to determine the question, that such a determination would not be for my temporal interest, but every way against it, bringing a long series of extreme difficulties, and plunging me into an abyss of trouble and sorrow. And then it will appear whether my people have done their duty to their pastor with respect to this matter; whether they have shown a right temper and spirit on this occasion; whether they have done me justice in hearing, attending to and considering what I had to say in evidence of what I believed and taught as part of the counsel of God; whether I have been treated with that impartiality, candor, and regard which the just Judge esteemed due; and whether, in the many steps which have been taken, and the many things that have been said and done in the course of this controversy, righteousness, and charity, and Christian decorum have been maintained; or, if otherwise, to how great a degree these things have been violated. Then every step of the conduct of each of us in this affair, from first to last, and the spirit we have exercised in all, shall be examined and manifested, and our own consciences shall speak plain and loud, and each of us shall be convinced, and the world shall know; and never shall there be any more mistake, misrepresentation, or misapprehension of the affair to eternity.
This controversy is now probably brought to an issue between you and me as to this world. It has issued in the event of the week before last, but it must have another decision at that great day, which certainly will come, when you and I shall meet together before the great judgment seat. Therefore I leave it to that time, and shall say no more about it at present. — But I would now proceed to address myself particularly to several sorts of persons.
I. To those who are professors of godliness amongst us.
I would now call you to a serious consideration of that great day wherein you must meet him who has heretofore been your pastor, before the Judge whose eyes are as a flame of fire. — I have endeavored, according to my best ability, to search the Word of God, with regard to the distinguishing notes of true piety, those by which persons might best discover their state, and most surely and clearly judge of themselves. And these rules and marks I have from time to time applied to you, in the preaching of the Word to the utmost of my skill, and in the most plain and search manner that I have been able, in order to the detecting the deceived hypocrite, and establishing the hopes and comforts of the sincere. And yet it is to be feared, that after all that I have done, I now leave some of you in a deceived, deluded state. For it is not to be supposed that among several hundred professors, none are deceived.
Henceforward I am like to have no more opportunity to take the care and charge of your souls, to examine and search them. But still I entreat you to remember and consider the rules which I have often laid down to you during my ministry, with a solemn regard to the future day when you and I must meet together before our Judge, when the uses of examination you have heard from me must be rehearsed again before you, and those rules of trial must be tried, and it will appear whether they have been good or not. It will also appear whether you have impartially heard them, and tried yourselves by them. The Judge himself, who is infallible, will try both you and me. And after this none will be deceived concerning the state of their souls.
I have often put you in mind, that whatever your pretenses to experiences, discoveries, comforts, and joys have been, at that day everyone will be judged according to his works, and then you will find it so. May you have a minister of greater knowledge of the Word of God, and better acquaintance with soul cases, and of greater skill in applying himself to souls, whose discourses may be more searching and convincing, that such of you as have held fast deceit under my preaching, may have your eyes opened by his: that you may be undeceived before that great day.
What means and helps for instruction and self-examination you may hereafter have is uncertain. But one thing is certain: that the time is short, your opportunity for rectifying mistakes in so important a concern will soon come to an end. We live in a world of great changes. There is now a great change come to pass. You have withdrawn yourselves from my ministry, under which you have continued for so many years. But the time is coming, and will soon come, when you will pass out of time into eternity, and so will pass from under all means of grace whatsoever.
The greater part of you who are professors of godliness have (to use the phrase of the apostle) "acknowledged me, in part:" you have heretofore acknowledged me to be your spiritual father, the instrument of the greatest good to you that can be obtained by any of the children of men. Consider of that day when you and I shall meet before our Judge, when it shall be examined whether you have had from me the treatment which is due to spiritual children, and whether you have treated me as you ought to have treated a spiritual father. — As the relation of a natural parent brings great obligations on children in the sight of God, so much more, in many respects, does the relation of a spiritual father bring great obligations on such of whose conversation and eternal salvation they suppose God has made them the instruments, 1 Cor. 4:15, "For though you have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus, I have begotten you through the gospel."
II. Now I am taking my leave of this people I would apply myself to such among them as I leave in a Christless, graceless condition, and would call on such seriously to consider of that solemn day when they and I must meet before the Judge of the world.
My parting with you is, in some respects, in a peculiar manner a melancholy parting, inasmuch as I leave you in most melancholy circumstances, because I leave you in the gall of bitterness and bond of iniquity, having the wrath of God abiding on you, and remaining under condemnation to everlasting misery and destruction. Seeing I must leave you, it would have been a comfortable and happy circumstance of our parting, if I had left you in Christ, safe and blessed in that sure refuge and glorious rest of the saints. But it is otherwise. I leave you far off, aliens and strangers, wretched subjects and captives of sin and Satan, and prisoners of vindictive justice: without Christ, and without God in the world.
Your consciences bear me witness that while I had opportunity, I have not ceased to warn you, and set before you your danger. I have studied to represent the misery and necessity of your circumstances in the clearest manner possible. I have tried all ways that I could think of tending to awaken your consciences, and make you sensible of the necessity of your improving your time, and being speedy in flying from the wrath to come, and thorough in the use of means for your escape and safety. I have diligently endeavored to find out and use the most powerful motives to persuade you to take care for your own welfare and salvation. I have not only endeavored to awaken you, that you might be moved with fear, but I have used my utmost endeavors to win you: I have sought out acceptable words, that if possible I might prevail upon you to forsake sin, and turn to God, and accept of Christ as your Savior and Lord. I have spent my strength very much in these things. But yet, with regard to you whom I am addressing, I have not been successful, but have this day reason to complain in those words, Jer. 6:29: "The bellows are burnt, the lead is consumed of the fire, the founder melteth in vain, for the wicked are not plucked away." It is to be feared that all my labors, as to many of you, have served no other purpose but to harden you, and that the word which I have preached, instead of being a savor of life unto life, has been a savor of death unto death. Though I shall not have any account to give for the future of such as have openly and resolutely renounced my ministry, as of a trust committed to me, yet remember you must give account for yourselves, of your care of your own souls, and your improvement of all means past and future, through your whole lives. God only knows what will become of your poor perishing souls, what means you may hereafter enjoy, or what disadvantages and temptations you may be under. May God in his mercy grant that however all past means have been unsuccessful, you may have future means which may have a new effect, and that the Word of God, as it shall be hereafter dispensed to you, may prove as the fire and the hammer that breaketh the rock in pieces. However, let me now at parting exhort and beseech you not wholly to forget the warnings you have had while under my ministry. When you and I shall meet at the day of judgment, then you will remember them. The sight of me, your former minister, on that occasion, will soon revive them in your memory; and that in a very affecting manner. O do not let that be the first time that they are so revived.
You and I are now parting one from another as to this world. Let us labor that we may not be parted after our meeting at the last day. If I have been your faithful pastor (which will that day appear whether I have or no), then I shall be acquitted, and shall ascend with Christ. O do your part that in such a case, you may not be forced eternally to part from me, and all that have been faithful in Christ Jesus. This is a sorrowful parting, but that would be a more sorrowful. — This you may perhaps bear without being much affected with it, if you are not glad of it, but such a parting in that day will most deeply, sensibly, and dreadfully affect you.
III. I would address myself to those who are under some awakenings.
Blessed be God that there are some such, and that (although I have reason to fear I leave multitudes in this large congregation in a
Christless state) yet I do not leave them all in total stupidity and carelessness about their souls. Some of you that I have reason to hope are under some awakenings, have acquainted me with your circumstances, which has a tendency to cause me, now I am leaving you, to take my leave with peculiar concern for you. What will be the issue of your present exercise of mind, I know not, but it will be known at that day, when you and I shall meet before the judgment seat of Christ. Therefore now be much in consideration of that day.
Now I am parting with this flock, I would once more press upon you the counsels I have heretofore given, to take heed of slightly so great a concern, to be thorough and in good earnest in the affair, and to beware of backsliding, to hold on and hold out to the end. And cry mightily to God, that these great changes which pass over this church and congregation do not prove your overthrow. There is great temptation in them, and the devil will undoubtedly seek to make his advantage of them, if possible to cause your present convictions and endeavors to be abortive. You had need to double your diligence, and watch and pray, lest you be overcome by temptation.
Whoever may hereafter stand related to you as your spiritual guide, my desire and prayer is that the great Shepherd of the sheep would have a special respect to you, and be your guide (for there is none teacheth like him), and that he who is the infinite fountain of light, would "open your eyes, and turn you from darkness unto light, and from the power of Satan unto God; that you may receive forgiveness of sins, and inheritance among them that are sanctified, through faith that is in Christ;" that so in that great day, when I shall meet you again before your Judge and mine, we may meet in joyful and glorious circumstances, never to be separated any more.
IV. I would apply myself to the young people of the congregation.
Since I have been settled in the work of the ministry in this place, I have ever had a peculiar concern for the souls of the young people, and a desire that religion might flourish among them; and have especially exerted myself in order to it. Because I knew the special opportunity they had beyond others, and that ordinarily those for whom God intended mercy, were brought to fear and love him in their youth. And it has ever appeared to me a peculiarly amiable thing, to see young people walking in the ways of virtue and Christian piety, having their hearts purified and sweetened with a principle of divine love. How exceeding beautiful, and conducive to the adorning and happiness of the town, if the young people could be persuaded, when they meet together, to converse as Christians and as the children of God, avoiding impurity, levity and extravagance, keeping strictly to rules of virtue and conversing together of the things of God, and Christ, and heaven! This is what I have longed for, and it has been exceeding grievous to me when I have heard of vice, vanity and disorder among our youth. And so far as I know my own heart, it was from hence that I formerly led this church to some measures, for the suppressing vice among our young people, which gave so great offense, and by which I became so obnoxious. I have sought the good, and not the hurt of our young people. I have desired their truest honor and happiness, and not their reproach: knowing that true virtue and religion tended not only to the glory and felicity of young people in another world, but their greatest peace and prosperity, and highest dignity and honor in this world, and above all things to sweeten, and render pleasant and delightful, even the days of youth.
But whether I have loved you, and sought your good more or less, now committing your souls to him who once committed the pastoral care of them to me — nothing remains, but only (as I am now taking my leave of you) earnestly to beseech you, from love to yourselves, if you have none to me, not to despise and forget the warnings and counsels I have so often given you. Remember the day when you and I must meet again before the great Judge of quick and dead, when it will appear whether the things I have taught you were true, whether the counsels I have given you were good, and whether I truly sought your welfare, and whether you have well improved my endeavors.
I have, from time to time, earnestly warned you against frolicking (as it is called), and some other liberties commonly taken by young people in the land. And whatever some may say in justification of such liberties and customs, and may laugh at warnings against them, I now leave you my parting testimony against such things, not doubting but God will approve and confirm it in that day when we shall meet before him.
V. I would apply myself to the children of the congregation, the lambs of this flock, who have been so long under my care.
I have just now said that I have had a peculiar concern for the young people, and in so saying I did not intend to exclude you. You are in youth, and in the most early youth. Therefore I have been sensible that if those that were young had a precious opportunity for their souls' good, you who are very young had, in many respects, a peculiarly precious opportunity. And accordingly I have not neglected you. I have endeavored to do the part of a faithful shepherd, in feeding the lambs as well as the sheep. Christ did once commit the care of your souls to me as your minister; and you know, dear children, how I have instructed you, and warned you from time to time. You know how I have often called you together for that end, and some of you, sometimes, have seemed to be affected with what I have said to you. But I am afraid it has had no saving effect as to many of you, but that you remain still in an unconverted condition, without any real saving work wrought in your souls, convincing you thoroughly of your sin and misery, causing you to see the great evil of sin, and to mourn for it, and hate it above all things, and giving you a sense of the excellency of the Lord Jesus Christ, bringing you with all your hearts to cleave to him as your Savior, weaning your hearts from the world, and causing you to love God above all, and to delight in holiness more than in all the pleasant things of this earth. And I must now leave you in a miserable condition, having no interest in Christ, and so under the awful displeasure and anger of God, and in danger of going down to the pit of eternal misery. — Now I must bid you farewell. I must leave you in the hands of God. I can do no more for you than to pray for you. Only I desire you not to forget, but often think of the counsels and warnings I have given you, and the endeavors I have used, that your souls might be saved from everlasting destruction.
Dear children, I leave you in an evil world, that is full of snares and temptations. God only knows what will become of you. This the Scripture has told us that there are but few saved, and we have abundant confirmation of it from what we see. This we see, that children die as well as others. Multitudes die before they grow up, and of those that grow up, comparatively few ever give good evidence of saving conversion to God. I pray God to pity you, and take care of you, and provide for you the best means for the good of your souls, and that God himself would undertake for you to be your heavenly Father, and the mighty Redeemer of your immortal souls. Do not neglect to pray for yourselves. Take heed you be not of the number of those who cast off fear, and restrain prayer before God. Constantly pray to God in secret, and often remember that great day when you must appear before the judgment seat of Christ, and meet your minister there, who has so often counseled and warned you.
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Christian Charity
"If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of the land: therefore I command thee, saying Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land." -- Deuteronomy 15:7-11
SECTION I
The words explained.
Subject: 'Tis the most absolute and indispensable duty of a people of
God to give bountifully and willingly for the supply of the wants of the needy.
THE duty here enjoined, is giving to the poor. "If there be among you a poor man of one of thy brethren, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: — Thou shalt surely give him." Here by thy poor brother is to be understood the same as in other places is meant by neighbor. It is explained in Lev. 25:35 to mean not only those of their own nation, but even strangers and sojourners. "And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner." The Pharisees indeed interpreted it to signify only one of their own nation. But Christ condemns this interpretation, Luke 10:29, etc. and teaches, in contradiction to their opinion, that the rules of charity, in the law of Moses, are to be extended to the Samaritans, who were not of their nation, and between whom and the Jews there was the most bitter enmity, and who were a people very troublesome to the Jews.
God gives us direction how we are to give in such a case, viz. bountifully, and willingly. We should give bountifully, and sufficiently for the supply of the poor's need. Deu. 15:7, 8, "Thou shalt not shut up thine hand from thy poor brother; but thou shalt open thine hand wide unto him, and lend him sufficient for his need, in that which he wanteth." And again, in verse 11, "Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land." Again, we should give willingly and without grudging. Deu. 15:7, "Thou shalt not harden thine heart from thy poor brother," And verse 10, "And thine heart shall not be grieved when thou givest him."
We may also observe how peremptorily this duty is here enjoined, and how much it is insisted on. It is repeated over and over again, and enjoined in the strongest terms. Deu. 15:7, "Thou shalt not harden thine heart, nor shut thine hand from thy poor brother." Verse 8, "But thou shalt open thine hand wide unto him." Verse 10, "Thou shalt surely give him." Verse 11, "I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy."
Moreover, God strictly warns against objections, Deu. 15:9, "Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought, and he cry unto the Lord against thee, and it be sin unto thee." The matter concerning the seventh year, or year of release, was thus: God had given Israel a law, that every seventh year should be a year of release; that if any man had lent anything to any of his poor neighbors, if the latter had not been able to repay it before that year, the former should release it, and should not exact it of his neighbor, but give it to him. Therefore God warns the children of Israel against making of this an objection to helping their poor neighbors, that the year of release was near at hand, and it was not likely that they would be able to refund it again before that time, and then they should lose it wholly, because then they would be obliged to release it. God foresaw that the wickedness of their hearts would be very ready to make such an objection. But very strictly warns them against it, that they should not be the more backward to supply the wants of the needy for that, but should be willing to give him. "Thou shalt be willing to lend, expecting nothing again."
Men are exceedingly apt to make objections against such duties, which God speaks of here as a manifestation of the wickedness of their hearts: "Beware that there be not a thought in thy wicked heart," etc. The warning is very strict. God doth not only say, Beware that thou do not actually refuse to give him, but, Beware that thou have not one objecting thought against it, arising from a backwardness to liberality. God warns against the beginnings of uncharitableness in the heart, and against whatever tends to a forbearance to give. "And thou give him nought, and he cry unto the Lord against thee, and it be sin unto thee." God warns them, from the guilt which they would be liable to bring upon themselves hereby.
We may observe here several enforcements of this duty. There is a reason of this duty implied in God's calling him that is needy, our brother: "Thou shalt not shut thine hand from thy poor brother." And Deu. 15:9, "Beware that thine eye be not evil against thy poor brother." And verse 11, "Thou shalt open thine hand wide to thy brother." We are to look upon ourselves as related to all mankind, but especially to those who are of the visible people of God. We are to look upon them as brethren, and to treat them accordingly. We shall be base indeed, if we be not willing to help a brother in want. — Another enforcement of this duty is the promise of God, that for this thing he will bless us in all our works, and in all that we put our hands unto; a promise that we shall not lose, but gain by it (Deu. 15:10). — Another is, that we shall never want proper objects of our charity and bounty. Verse 11, "For the poor shall never cease out of thy land." This God saith to the Jewish church; and the like Christ saith to the Christian church, Mat. 26:11, "The poor ye have always with you." This is to cut off an excuse that uncharitable persons would be ready to make for not giving, that they could find nobody to give to, that they saw none who needed. God cuts off such an excuse, by telling us, that he would so order it in his providence, that his people everywhere, and in all ages, shall have occasion for the exercise of that virtue.
From this account the doctrine is obvious, that it is the absolute and indispensable duty of the people of God, to give bountifully and willingly for supplying the wants of the needy. — But more particularly,
I. It is the duty of the people of God to give bountifully for the aforesaid purpose. It is commanded once and again in the text, "Thou shalt open thine hand wide unto thy poor brother." Merely to give something is not sufficient. It answers not the rule, nor comes up to the holy command of God. But we must open our hand wide. What we give, considering our neighbor's wants, and our ability, should be such as may be called a liberal gift. What is meant in the text by opening the hand wide, with respect to those that are able, is explained in Deu. 15:8, "Thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his want, in that which he needeth." By lending here, as is evident by the two following verses, and as we have just now shown, is not only meant lending to receive again; [for] the word lend in Scripture is sometimes used for giving; as in Luke 6:35, "Do good and lend, hoping for nothing again."
We are commanded, therefore, to give our poor neighbor what is sufficient for his need. There ought to be none suffered to live in pinching want, among a visible people of God, who are able, unless in case of idleness, or prodigality, or some such case which the Word of God excepts. — It is said that the children of Israel should lend to the poor, and in the year of release should release what they had lent, save when there should be no poor among them. It is rendered in the margin, to the end there be no poor among you; i.e. you should so supply the wants of the needy, that there may be none among you in pinching want. This translation seems the more likely to be the true one, because God says, Deu. 15:11, that there shall be no such time when there shall be no poor, who shall be proper objects of charity. — When persons give very sparingly, it is no manifestation of charity, but of a contrary spirit. 2 Cor. 9:5, "Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.
II. It is the duty of the visible people of God to give for the supply of the needy, freely, and without grudging. It doth not at all answer the rule in the sight of God, if it be done with an inward grudging, or if the heart be grieved, and it inwardly hurt the man to give what he gives. "Thou shalt surely give," says God, "and thine heart shall not be grieved." God looks at the heart, and the hand is not accepted without it. 2 Cor. 9:7, "Every man according as he hath purposed in his heart, so let him give, not grudgingly, or of necessity; for God loveth a cheerful giver."
III. This is a duty to which God's people are under very strict obligation. It is not merely a commendable thing for a man to be kind and bountiful to the poor, but our bounden duty, as much a duty as it is to pray, or to attend public worship, or anything else whatever. And the neglect of it brings great guilt upon any person.
SECTION II
Of the obligation of Christians to perform the duty of charity to the poor.
THIS duty is absolutely commanded, and much insisted on, in the Word of God. Where have we any command in the Bible laid down in stronger terms, and in a more peremptory urgent manner, than the command of giving to the poor? We have the same law in a positive manner laid down in Lev. 25:35, etc. "And if thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him; yea, though he be a stranger or a sojourner, that he may live with thee." And at the conclusion of verse 38, God enforces it with saying, I am the Lord thy God.
It is mentioned in Scripture, not only as a duty, but a great duty. Indeed it is generally acknowledged to be a duty, to be kind to the needy. But by many it seems not to be looked upon as a duty of great importance. However, it is mentioned in Scripture as one of the greater and more essential duties of religion. Mic. 6:8, "He hath showed thee, O man, what is good; and what doth the Lord thy God require of thee, but to do justly, to love mercy, and to walk humbly with thy God?" Here to love mercy is mentioned as one of the three great things that are the sum of all religion. So it is mentioned by the apostle James, as one of the two things wherein pure and undefiled religion consists. Jam. 1:27, "Pure religion, and undefiled, before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."
So Christ tells us, it is one of the weightier matters of the law. Mat. 23:23, "Ye have omitted the weightier matters of the law, judgment, mercy, and faith." The Scriptures again and again teach us that it is a more weighty and essential thing than the attendance on the outward ordinances of worship. Hos. 6:6, "I desired mercy, and not sacrifice;" Mat. 9:13 and 12:7. I know of scarce any duty which is so much insisted on, so pressed and urged upon us, both in the Old Testament and New, as this duty of charity to the poor.
The reason of the thing strongly obliges to it. It is not only very positively and frequently insisted on by God, but it most reasonable in itself. And so, on this account, there is reason why God should much insist upon it.
I. It is most reasonable, considering the general state and nature of mankind. This is such as renders it most reasonable that we should love our neighbor as ourselves; for men are made in the image of our God, and on this account are worthy of our love. Besides, we are all nearly allied one to another by nature. We have all the same nature, like faculties, like dispositions, like desires of good, like needs, like aversion to misery, and are made of one blood. And we are made to subsist by society and union one with another. Mankind in this respect are as the members of the natural body, one cannot subsist alone, without an union with and the help of the rest.
Now, this state of mankind shows how reasonable and suitable it is, that men should love their neighbors, and that we should not look everyone at his own things, but every man also at the things of others, Phil. 2:4. A selfish spirit is very unsuitable to the nature and state of mankind. He who is all for himself, and none for his neighbors, deserves to be cut off from the benefit of human society, and to be turned out among wild beasts, to subsist by himself as well as he can. A private niggardly spirit is more suitable for wolves, and other beasts of prey, than for human beings.
To love our neighbor as ourselves is the sum of the moral law respecting our fellow creatures. And to help them, and to contribute to their relief is the most natural expression of this love. It is vain to pretend to a spirit of love to our neighbors, when it is grievous to us to part with anything for their help, when under calamity. They who love only in word, and in tongue, and not in deed, have no love in truth. Any profession without it is a vain pretense. To refuse to give to the needy, is unreasonable, because we therein do to others contrary to what we would have others to do to us in like circumstances. We are very sensible of our own calamities. And when we suffer, [we] are ready enough to think, that our state requires the compassion and help of others; and are ready enough to think it hard, if others will not deny themselves in order to help us when in straits.
II. It is especially reasonable, considering our circumstances, under such a dispensation of grace as that of the gospel. Consider how much God hath done for us, how greatly he hath loved us, what he hath given us, when we were so unworthy, and when he could have no addition to his happiness by us. Consider that silver, and gold, and earthly crowns, were in his esteem but mean things to give us, and he hath therefore given us his own Son. Christ loved and pitied us, when we were poor, and he laid out himself to help, and even did shed his own blood for us without grudging. He did not think much to deny himself, and to be at great cost for us vile wretches, in order to make us rich, and to clothe us with kingly robes, when we were naked; to feast us at his own table with dainties infinitely costly, when we were starving; to advance us from the dunghill, and set us among princes, and make us to inherit the throne of his glory, and so to give us the enjoyment of the greatest wealth and plenty to all eternity. Agreeably to 2 Cor. 8:9, "For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." Considering all these things, what a poor business will it be, that those who hope to share these benefits, yet cannot give something for the relief of a poor neighbor without grudging! That it should grieve them to part with a small matter, to help a fellow servant in calamity, when Christ did not grudge to shed his own blood for them!
How unsuitable is it for us, who live only by kindness, to be unkind! What would have become of us, if Christ had been so saving of his blood, and loth to bestow it, as many men are of their money or goods? Or if he had been as ready to excuse himself from dying for us, as men commonly are to excuse themselves from charity to their neighbor? If Christ would have made objections of such things, as men commonly object to performing deeds of charity to their neighbor, he would have found enough of them.
Besides, Christ, by his redemption, has brought us into a more near relations one to another, hath made us children of God, children in the same family. We are all brethren, having God for our common Father; which is much more than to be brethren in any other family. He hath made us all one body. Therefore we ought to be united, and subserve one another's good, and bear one another's burdens, as is the case with the members of the same natural body. If one of the members suffer, all the other members bear the burden with it, 1 Cor. 12:26. If one member be diseased or wounded, the other members of the body will minister to it, and help it. So surely it should be in the body of Christ. Gal. 6:2, "Bear ye one another's burdens, and so fulfill the law of Christ."
Apply these things to yourselves. And inquire whether you do not lie under guilt on account of the neglect of this duty, in withholding that charity which God requires of you towards the needy? You have often been put upon examining yourselves, whether you do not live in some way displeasing to God. Perhaps at such times it never came into your minds, whether you do not lie under guilt on this account. — But this neglect certainly brings guilt upon the soul in the sight of God, as is evident by the text. "Beware that thine eye be not evil against thy poor brother, and thou givest him nought, and he cry unto the Lord against thee, and it be sin unto thee," Deu. 15:9. This is often mentioned as one of the sins of Judah and Jerusalem, for which God was about to bring such terrible judgments upon them. And it was one of the sins of Sodom, for which that city was destroyed, that she did not give to supply the poor and needy, Eze. 16:49, "This was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness in her, and in her daughters; neither did she strengthen the hand of the poor and needy."
And have we not reason to fear, that much guilt lies upon this land on this very account? We have a high conceit of ourselves for religion. But do not many other countries shame us? Do not the papists shame us in this respect? So far as I can understand the tenor of the Christian religion, and the rules of the Word of God, the same are in no measure in this respect answered by the general practice of most people in this land. There are many who make a high profession of religion. But do not many of them need to be informed by the apostle James, what true religion is?
Let everyone examine himself, whether he [does] not lie under guilt in this matter. Have you not forborne to give when you have seen your brother in want? Have you not forborne to deny yourselves a little for his relief? Or when you have given, have you not done it grudgingly? And has it not inwardly hurt and grieved you? You have looked upon what you have given, as lost. So that what you have given, has been, as the apostle expresses it, a matter of covetousness, rather than of bounty. Have not occasions of giving been unwelcome to you? Have you not been uneasy under them? Have you not felt a considerable backwardness to give? Have you not, from a grudging, backward spirit, been apt to raise objections against giving, and to excuse yourselves? Such things as these bring guilt upon the soul, and often bring down the curse of God upon the persons in whom these things are found, as we may show more fully hereafter.
SECTION III
An exhortation to the duty of charity to the poor
WE are professors of Christianity, we pretend to be the followers of Jesus, and to make the gospel our rule. We have the Bible in our houses. Let us not behave ourselves in this particular, as if we had never see the Bible, as if we were ignorant of Christianity, and knew not what kind of religion it is. What will it signify to pretend to be Christians, and at the same time to live in the neglect of those rules of Christianity which are mainly insisted on in it? But there are several things which I would here propose to your consideration.
I. Consider that what you have is not your own; i.e. you have only a subordinate right. Your goods are only lent to you of God, to be improved by you in such ways as he directs. You yourselves are not your own. 1 Cor. 6:20, "Ye are not your own, for ye are bought with a price; your body and your spirit are God's." And if you yourselves are not your own, so then neither are your possessions your own. Many of you have by covenant given up yourselves and all you have to God. You have disowned and renounced any right in yourselves or in anything that you have, and have given to God all the absolute right. And if you be true Christians, you have done it from the heart.
Your money and your goods are not your own. They are only committed to you as stewards, to be used for him who committed them to you. 1 Pet. 4:9, 10, "Use hospitality one to another, as good stewards of the manifold grace of God." A steward has no business with his master's goods, to use them any otherwise than for the benefit of his master and his family, or according to his master's direction. He hath no business to use them, as if he were the proprietor of them. He hath nothing to do with them, only as he is to use them for his master. He is to give everyone of his master's family their portion of meat in due season.
But if instead of that, he hoards up his master's goods for himself, and withholds them from those of the household, so that some of the family are pinched for want of food and clothing. He is therein guilty of robbing his master and embezzling his substance. And would any householder endure such a steward? If he discovered him in such a practice, would he not take his goods out of his hands, and commit them to the care of some other steward, who should give everyone of his family his portion of meat in due season? Remember that all of us must give account of our stewardship, and how we have disposed of those goods which our Master has put into our hands. And if when our Master comes to reckon with us, it be found that we have denied some of his family their proper provision, while we have hoarded up for ourselves, as if we had been the proprietors of our Master's goods, what account shall we give of this?
II. God tells us, that he shall look upon what is done in charity to our neighbors in want, as done unto him; and what is denied unto them, as denied unto him. Pro. 19:17, "He that hath pity on the poor lendeth to the Lord." God hath been pleased to make our needy neighbors his receivers. He in his infinite mercy hath so interested himself in their case, that he looks upon what is given in charity to them, as given to himself. And when we deny them what their circumstances require of us, he looks upon it that we therein rob him of his right.
Christ teaches us, that we are to look upon our fellow Christians in this case as himself, and that our giving or withholding from them, shall be taken, as if we so behaved ourselves towards him; see Mat. 25:40. There Christ says to the righteous on his right hand, who had supplied the wants of the needy, "In that ye have done it to one of the least of these my brethren, ye have done it unto me." In like manner he says to the wicked who had not shown mercy to the poor, verse 45, "Inasmuch as ye did it not unto one of the least of these, ye did it not to me." — Now what stronger enforcement of this duty can be conceived, or is possible, than this, that Jesus Christ looks upon our kind and bountiful, or unkind and uncharitable, treatment of our needy neighbors, as such a treatment of himself?
If Christ himself were upon earth, a dwelt among us in a frail body, as he once did, and were in calamitous and needy circumstances, should we not be willing to supply him? Should we be apt to excuse ourselves from helping him? Should we not be willing to supply him so, that he might live free from distressing poverty? And if we did otherwise, should we not bring great guilt upon ourselves? And might not our conduct justly be very highly resented by God? Christ was once here in a frail body, stood in need of the charity, and was maintained by it. Luke 8:2, 3, "And certain women which had been healed of evil spirits and infirmities, Mary called Magdalen, out of whom went seven devils, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto him of their substance." So he still, in many of his members, needs the charity of others.
III. Consider that there is an absolute necessity of our complying with the difficult duties of religion. To give to the poor in the manner and measure that the gospel prescribes is a difficult duty, i.e. it is very contrary to corrupt nature, to that covetousness and selfishness of which there is so much in the wicked heart of man. Man is naturally governed only by a principle of self-love. And it is a difficult thing to corrupt nature, for men to deny themselves of their present interest, trusting in God to make it up to them hereafter. — But how often hath Christ told us the necessity of doing difficult duties of religion, if we will be his disciples; that we must sell all, take up our cross daily, deny ourselves, renounce our worldly profits and interests, etc. And if this duty seem hard and difficult to you, let not that be an objection with you against doing it. For you have taken up quite a wrong notion of things if you expect to go to heaven without performing difficult duties; if you expect any other than to find the way to life a narrow way.
IV. The Scripture teaches us that this very particular duty is necessary, Particularly,
First, the Scripture teaches that God will deal with us as we deal with our fellow creatures in this particular, and that with what measure we mete to others in this respect, God will measure to us again. This the Scripture asserts both ways. It asserts that if we be of a merciful spirit, God will be merciful to us. Mat. 5:7, "Blessed are the merciful, for they shall obtain mercy." Psa. 18:25, "With the merciful thou wilt show thyself merciful." On the other hand it tells us, that if we be not merciful, God will not be merciful to us; and that all our pretenses to faith and a work of conversion will not avail us, to obtain mercy, unless we be merciful to them that are in want. Jam. 2:13-16, "For he shall have judgment without mercy, that hath showed no mercy. — What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food; and one of you say unto them, Depart in peace, be you warmed, and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?"
Second, this very thing is often mentioned in Scripture as an essential part of the character of a godly man. Psa. 37:21, "The righteous showeth mercy, and giveth." And again, verse 26, "He is ever merciful, and lendeth." Psa. 112:5, "A good man showeth favour, and lendeth." And verse 9, "He hath dispersed, and given to the poor." So Pro. 14:31, "He that honoureth God, hath mercy on the poor." Again, Pro. 21:26 and Isa. 57:1. A righteous man and a merciful man are used as synonymous terms: "The righteous perisheth, and merciful men are taken away," etc.
It is mentioned in the New Testament as a thing so essential, that the contrary cannot consist with a sincere love to God. 1 John 3:17-19, "But whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him." So the apostle Paul, when he writes to the Corinthians, and proposes their contributing for the supply of the poor saints, tells them what he doth it for, viz. A trial of their sincerity. See 2 Cor. 8:8, "I speak to prove the sincerity of your love."
Third, Christ teaches that judgment will be past at the great day according to men's works in this respect. This is taught us by Christ in the most particular account of the proceedings of that day, that we have in the whole Bible. See Mat. 25:34, etc. It is evident that Christ thus represented the proceedings and determinations of this great day, as turning upon this one point, on purpose, and on design to lead us into this notion, and to fix it in us, that a charitable spirit and practice towards our brethren is necessary to salvation.
V. Consider what abundant encouragement the Word of God gives, that you shall be no losers by your charity and bounty to them who are in want. As there is scarce any duty prescribed in the Word of God, which is so much insisted on as this; so there is scarce any to which there are so many promises of reward made. This virtue especially hath the promises of this life and that which is to come. If we believe the Scriptures, when a man charitably gives to his neighbor in want, the giver has the greatest advantage by it, even greater than the receiver. Acts 20:35, "I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive." He that gives bountifully is a happier man than he that receives bountifully. Pro. 14:21, "He that hath mercy on the poor, happy is he."
Many persons are ready to look upon what is bestowed for charitable uses as lost. But we ought not to look upon it as lost, because it benefits those whom we ought to love as ourselves. And not only so, but it is not lost to us, if we give any credit to the Scriptures. See the advice that Solomon gives in Ecc. 11:1, "Cast thy bread upon the waters, for thou shalt find it after many days." By casting our bread upon the waters, Solomon means giving it to the poor, as appears by the next words, "Give a portion to seven, and also to eight." Waters are sometimes put for people and multitudes.
What strange advice would this seem to many, to cast their bread upon the waters, which would seem to them like throwing it away! What more direct method to lose our bread, than to go and throw it into the sea? But the wise man tells us, No, it is not lost; you shall find it again after many days. It is not sunk, but you commit it to Providence. You commit it to the winds and waves. However it will come about to you, and you shall find it again after many days. Though it should be many days first, yet you shall find it at last, at a time when you most need it. He that giveth to the poor lendeth to the Lord. And God is not one of those who will not pay again what is lent to him. If you lend anything to God, you commit it into faithful hands. Pro. 19:17, "He that hath pity on the poor lendeth to the Lord, and that which he hath given will he pay him again." God will not only pay you again, but he will pay you with great increase. Luke 6:38, "Give, and it shall be given you," that is, in "good measure, pressed down, and shaken together, and running over."
Men do not account that lost, that is let out to use. but what is bestowed in charity is lent to the Lord, and he repays with great increase. Isa. 32:8, "The liberal deviseth liberal things, and by liberal things shall he stand." Here I would particularly observe,
First, that if you give with a spirit of true charity, you shall be rewarded in what is infinitely more valuable than what you give, even eternal riches in heaven. Mat. 10:42, "Whosoever shall give to drink unto one of these little ones, a cup of cold water only, in the name of a disciple; verily I say unto you, he shall in no wise lose his reward."
Giving to our needy brethren is in Scripture called laying up treasure in heaven, in bags that wax not old. Luke 12:33, "Sell what ye have and give alms, provide for yourselves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, nor moth corrupteth." Men, when they have laid up their money in their chests, do not suppose that they have thrown it away. But, on the contrary, that it is laid up safe. Much less is treasure thrown away, when it is laid up in heaven. What is laid up there is much safer than what is laid up in chests or cabinets.
You cannot lay up treasure on earth, but that it is liable to be stolen, or otherwise to fail. But there no thief approaches nor moth corrupts. It is committed to God's care, and he will keep it safely for you. And when you die, you shall receive it with infinite increase. Instead of a part of your earthly substance thus bestowed, you shall receive heavenly riches, on which you may live in the greatest fullness, honor, and happiness, to all eternity; and shall never be in want of anything. After feeding with some of your bread those who cannot recompense you, you shall be rewarded at the resurrection, and eat bread in the kingdom of God. Luke 14:13-16, "When thou makest a feast, call the poor, the maimed, the lame, and the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. And when one of them that sat at meat with him, heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God."
Second, if you give to the needy though but in the exercise of moral virtue, you will be in the way greatly to gain by it in your temporal interest. They who give in the exercise of a gracious charity, are in the way to be gainers both here and hereafter; and those that give in the exercise of a moral bounty and liberality, have many temporal promises made to them. We learn by the Word of God, that they are in the way to be prospered in their outward affairs. Ordinarily such do not lose by it, but such a blessing attends their concerns, that they are paid doubly for it. Pro. 11:24, 25, "There is that scattereth, and yet increaseth; there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat: and he that watereth, shall be watered also himself." And Pro. 28:27, "He that giveth to the poor, shall not lack."
When men give to the needy, they do as it were sow seed for a crop. When men sow their seed, they seem to throw it away. Yet they do not look upon it as thrown away because, though they expect not the same again, yet they expect much more as the fruit of it. And if it be not certain that they shall have a crop, yet they are willing to run the venture of it; for that is the ordinary way wherein men obtain increase. So it is when persons give to the poor. Though the promises of gaining thereby, in our outward circumstances, perhaps are not absolute; yet it is as much the ordinary consequence of it, as increase is of sowing seed. Giving to the poor is in this respect compared to sowing seed, in Ecc. 11:6, "In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good." By withholding the hand, the wise man means not giving to the poor (see verse 1, 2). It intimates, that giving to the poor is as likely a way to obtain prosperity and increase, as sowing seed in a field.
The husbandman doth not look upon his seed as lost, but is glad that he has opportunity to sow it. It grieves him not that he has land to be sown, but he rejoices in it. For the like reason we should not be grieved that we find needy people to bestow our charity upon. For this is as much an opportunity to obtain increase as the other.
Some may think this is strange doctrine; and it is to be feared, that not many will so far believe it as to give to the poor with as much cheerfulness as they sow their ground. However, it is the very doctrine of the Word of God, 2 Cor. 9:6, 7, 8, "But this I say, He which soweth sparingly, shall reap also sparingly: and he which soweth bountifully, shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound towards you; that ye always having all sufficiency in all things, may abound to every good work."
It is easy with God to make up to men what they give in charity. Many but little consider how their prosperity or ill success in their outward affairs depends upon Providence. There are a thousand turns of Providence, to which their affairs are liable, whereby God may either add to their outward substance, or diminish from it, a great deal more than they are ordinarily called to give to their neighbors. How easy is it with God to diminish what they possess by sickness in their families, by drought, or frost, or mildew, or vermin; by unfortunate accidents, by entanglements in their affairs, or disappointments in their business! And how easy is it with God to increase their substance, by suitable seasons, or by health and strength; by giving them fair opportunities for promoting their interest in their dealings with men; by conducting them in his providence, so that they attain their designs; and by innumerable other ways which might be mentioned! How often is it, that only one act of providence in a man's affairs either adds to his estate, or diminishes from it, more than he would need to give to the poor in a whole year.
God hath told us that this is the way to have his blessing attending our affairs. Thus, in the text, Deu. 15:10, "Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy works, and all that thou puttest thine hand unto." And Pro. 22:9, "He that hath a bountiful eye, shall be blessed." It is a remarkable evidence how little many men realize the things of religion, whatever they pretend; how little they realize that the Scripture is the Word of God, or if it be, that he speaks true; that notwithstanding all the promises made in the Scripture to bounty to the poor, yet they are so backward to this duty, and are so afraid to trust God with a little of their estates. Observation may confirm the same thing which the Word of God teaches on this head. God, in his providence, generally smiles upon and prospers those men who are of a liberal, charitable, bountiful spirit.
Sixth, God hath threatened to follow with his curse those who are uncharitable to the poor; as Pro. 28:27, "He that giveth to the poor shall not lack; but he that hideth his eyes, shall have many a curse." It is said, he that hideth his eyes, because this is the way of uncharitable men. They hide their eyes from seeing the wants of their neighbor. A charitable person, whose heart disposes him to bounty and liberality, will be quick-sighted to discern the needs of others. They will not be at any difficulty to find out who is in want. They will see objects enough of their charity, let them go whither they will.
But, on the contrary, he that is of a niggardly spirit, so that it goes against the grain to give anything, he will be always at a loss for objects of his charity. Such men excuse themselves with this, that they find not anyone to give to. They hide their eyes, and will not see their neighbor's wants. If a particular object is presented, they will not very readily see his circumstances. They are a long while in being convinced that he is an object of charity. They hide their eyes. And it is not an easy thing to make them sensible of the necessities and distresses of their neighbor, or at least to convince them, that his necessities are such that they ought to give him any great matter.
Other men, who are of a bountiful spirit, can very easily see the objects of charity. But the uncharitable are very unapt both to see the proper objects of charity, and to see their obligations to this duty. The reason is, that they are of that sort spoken of here by the wise man, they hide their eyes. Men will readily see, where they are willing to see. But where they hate to see, they will hide their eyes.
God says, such as hides his eyes in this case shall have many a curse. Such an one is in the way to be cursed in soul and body, in both his spiritual and temporal affairs. We have shown already, how those that are charitable to the poor are in the way of being blessed. There are so many promises of the divine blessing, that we may look upon it as much the way to be blessed in our outward concerns, as sowing seed in a field is the way to have increase. And to be close and uncharitable, is as much the way to be followed with a curse, as to be charitable is the way to be followed with a blessing. To withhold more than is meet, tends as much to poverty, as scattering tends to increase, Pro. 11:24. Therefore, if you withhold more than is meet, you will cross your own disposition, and will frustrate your own end. What you seek by withholding from your neighbor, is your own temporal interest and outward estate. But if you believe the Scriptures to be the Word of God, you must believe that you cannot take a more direct course to lose, to be crossed and cursed in your temporal interest, than this of withholding from your indigent neighbor.
Seventh, consider that you know not what calamitous and necessitous circumstances you yourselves or your children may be in. Perhaps you are ready to bless yourselves in your hearts, as though there were no danger of you being brought into calamitous and distressing circumstances. There is at present no prospect of it; and you hope you shall be able to provide well for your children. But you little consider what a shifting, changing, uncertain world you live in, and how often it hath so happened, that men have been reduced from the greatest prosperity to the greatest adversity, and how often the children of the rich have been reduced to pinching want.
Agreeable to this is the advice that the wise man gives us, Ecc. 11:1, 2, "Cast thy bread upon the waters; for thou shalt find it after many days. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon earth." Thou knowest not what calamitous circumstances thou mayest be in thyself, in this changeable uncertain world. You know not what circumstances you or your