Part 14
It is true, we shall see them no more in this world, yet we ought to consider that we are traveling towards the same place; and why should we break our hearts that they have got there before us? We are following after them, and hope as soon as we get to our journey's end, to be with them again, in better circumstances. A degree of mourning for near relations when departed is not inconsistent with Christianity, but very agreeable to it. For as long as we are flesh and blood, we have animal propensities and affections. But we have just reason that our mourning
should be mingled with joy. "But I would not have you to be ignorant, brethren, concerning them that are asleep, that ye sorrow not, even as others that have no hope:" (1 Thes. 4:13) i.e. that they should not sorrow as the heathen, who had no knowledge of a future happiness. This appears by the following verse; "for if we believe that Jesus died and rose again, even so them also which sleep in Jesus, will God bring with him."
2. If our lives ought to be only a journey towards heaven, how ill do they improve their lives, that spend them in traveling towards hell? — Some men spend their whole lives, from their infancy to their dying day, in going down the broad way to destruction. They not only draw nearer to hell as to time, but they every day grow more ripe for destruction. They are more assimilated to the inhabitants of the internal world. While others press forward in the straight and narrow way to life and laboriously travel up the hill toward Zion, against the inclinations and tendency of the flesh, these run with a swift career down to eternal death. This is the employment of every day, with all wicked men, and the whole day is spent in it. As soon as ever they awake in the morning, they set out anew in the way to hell and spend every waking moment in it. They begin in early days. "The wicked are estranged from the womb, they go astray as soon as they are born, speaking lies." (Psa. 58:3) They hold on it with perseverance. Many of them who live to be old, are never weary in it. Though they live to be an hundred years old, they will not cease traveling in the way to hell till they arrive there. And all the concerns of life are subordinated to this employment. A wicked man is a servant of sin, [and] his powers and faculties are employed in the service of sin and in fitness for hell. And all his possessions are so used by him as to be subservient to the same purpose. Men spend their time in treasuring up wrath against the day of wrath Thus do all unclean
persons, who live in lascivious practices in secret: all malicious persons, all profane persons that neglect the duties of religion. Thus do all unjust persons, and those who are fraudulent and oppressive in their dealings. Thus do all backbiters and revilers, [and] all covetous persons that set their hearts chiefly on the riches of this world. Thus do tavern-haunters, and frequenters of evil company, and many other kinds that might be mentioned. Thus the bulk of mankind are hastening onward in the broad way to destruction, which is, as it were, filled up with the multitude that are going in it with one accord. And they are every day going to hell out of this broad way by thousands. Multitudes are continually flowing down into the great lake of fire and brimstone, as some mighty river constantly disembogues its water into the ocean.
3. Hence when persons are converted they do but begin their work and set out in the way they have to go. — They never till then do anything at that work in which their whole lives ought to be spent. Persons before conversion never take a step that way. Then does a man first set out on his journey, when he is brought home to Christ, and so far is he from having done his work, that his care and labor in his Christian work and business, is then but begun, in which he must spend the remaining part of his life.
Those persons do ill, who when they are converted and have obtained a hope of their being in a good condition, do not strive as earnestly as they did before, while they were under awakenings. They ought, henceforward, as long as they live, to be as earnest and laborious, as watchful and careful as ever: yea, they should increase more and more. It is no just excuse that now they have obtained conversion. Should not we be as diligent as that we ourselves may be that we may serve and glorify God, happy? And if we have obtained grace, yet we ought to strive as much that we may
obtain the other degrees that are before, as we did to obtain that small degree that is behind. The apostle tells us that he forgot what was behind and reached forth towards what was before. (Phil. 3:13)
Yea, those who are converted have now a further reason to strive for grace. For they have seen something of its excellency. A man who has once tasted the blessings of Canaan, has more reason to press towards it than he had before. And they who are converted, should strive to "make their calling and election sure." All those who are converted are not sure of it, and those who are sure, do not know that they shall be always so, and still, seeking and serving God with the utmost diligence, is the way to have assurance and to have it maintained.
SECTION IV
An exhortation so to spend the present life, that it may
only be a journey towards heaven
Labor to obtain such a disposition of mind that you may choose heaven for your inheritance and home, and may earnestly long for it and be willing to change this world, and all its enjoyments, for heaven. Labor to have your heart taken up so much about heaven, and heavenly enjoyments, as that you may rejoice when God calls you to leave your best earthly friends and comforts for heaven, there to enjoy God and Christ.
Be persuaded to travel in the way that leads to heaven: viz. in holiness, self-denial, mortification, obedience to all the commands of God, following Christ's example [and] in a way of a heavenly life, or imitation of the saints and angels in heaven. Let it be your daily work, from morning till night, and hold out in it to the end. Let
nothing stop or discourage you, or turn you aside from this road. And let all other concerns be subordinated to this. Consider the reasons that have been mentioned why you should thus spend your life: that this world is not your abiding place, that the future world is to be your everlasting abode, and that the enjoyments and concerns of this world are given entirely in order to another. And consider further for motive.
1. How worthy is heaven that your life should be wholly spent as a journey towards it. — To what better purpose can you spend your life, whether you respect your duty or your interest? What better end can you propose to your journey, than to obtain heaven? You are placed in this world with a choice given you, that you may travel which way you please, and one way leads to heaven. Now, can you direct your course better than this way? All men have some aim or other in living. Some mainly seek worldly things. They spend their days in such pursuits. But is not heaven, where is fullness of joy forever, much more worthy to be sought by you? How can you better employ your strength, use your means, and spend your days, than in traveling the road that leads to the everlasting enjoyment of God: to his glorious presence, to the new Jerusalem, to the heavenly mount Zion, where all your desires will be filled and no danger of ever losing your happiness? — No man is at home in this world, whether he choose heaven or not: here he is but a transient person. Where can you choose your home better than in heaven?
2. This is the way to have death comfortable to us. — To spend our lives so as to be only a journeying towards heaven, is the way to be free from bondage and to have the prospect and forethought of death comfortable. Does the traveler think of his journey's end with fear and terror? Is terrible to him to think that he has almost got to his
journey's end? Were the children of Israel sorry after forty years' travel in the wilderness, when they had almost got to Canaan? This is the way to be able to part with the world without grief. Does it grieve the traveler when he has got home, to quit his staff and load of provisions that he had to sustain him by the way?
3. No more of your life will be pleasant to think of when you come to die, than has been spent after this manner. — If you have spent none of your life this way, your whole life will be terrible to you to think of, unless you die under some great delusion. You will see then, that all of your life that has been spent otherwise, is lost. You will then see the vanity of all other aims that you may have proposed to yourself. The thought of what you here possessed and enjoyed will not be pleasant to you, unless you can think also that you have subordinated them to this purpose.
4. Consider that those who are willing thus to spend their lives as a journey towards heaven may have heaven. — Heaven, however high and glorious, is attainable to such poor worthless creatures as we are. We may attain that glorious region which is the habitation of angels: yea, the dwelling-place of the Son of God, and where is the glorious presence of the great Jehovah. And we may have it freely, without money and without price. If we are but willing to travel the road that leads to it and bend our course that way as long as we live, we may and shall have heaven for our eternal resting place.
5. Let it be considered that if our lives be not a journey towards heaven, they will be a journey to hell. All mankind, after they have been here a short while, go to either of the two great receptacles of all that depart out of this world: the one in heaven; whither the bulk of mankind throng.
And one or the other of these must be the issue of our course in this world.
I shall conclude by giving a few directions:
1. Labor to get a sense of the vanity of this world, on account of the little satisfaction that is to be enjoyed here, its short continuance, and unserviceableness when we most stand in need of help, viz. on a death-bed. — All men, that live any considerable time in the world, might see enough to convince them of its vanity, if they would but consider. — Be persuaded therefore to exercise consideration when you see and hear, from time to time, of the death of others. Labor to turn your thoughts this way. See the vanity of the world in such a glass.
2. Labor to be much acquainted with heaven. — If you are not acquainted with it, you will not be likely to spend your life as a journey thither. You will not be sensible of its worth, nor will you long for it. Unless you are much conversant in your mind with a better good, it will be exceeding difficult to you to have your hearts loose from these things, to use them only in subordination to something else, and be ready to part with them for the sake of that better good. — Labor therefore to obtain a realizing sense of a heavenly world, to get a firm belief of its reality, and to be very much conversant with it in your thoughts.
3. Seek heaven only by Jesus Christ. — Christ tells us that he is the way, and the truth, and the life. (John 14:6) He tells us that he is the door of the sheep. "I am the door, by me if any man enter in he shall be saved; and go in and out and find pasture." (John 10:9) If we therefore would improve our lives as a journey towards heaven, we must seek it by him and not by our own righteousness, as expecting to obtain it only for his sake: looking to him
[and] having our dependence on him, who has procured it for us by his merit. And expect [that] strength to walk in holiness, the way that leads to heaven, only from him.
4. Let Christians help one another in going this journey. — There are many ways whereby Christians might greatly forward one another in their way to heaven, as by religious conference, etc. Therefore let them be exhorted to go this journey as it were in company: conversing together, and assisting one another. Company is very desirable in a journey, but in none so much as this. — Let them go united and not fall out by the way, which would be to hinder one another, but use all means they can to help each other up the hill. — This would ensure a more successful traveling and a more joyful meeting at their Father's house in glory.
CHRISTIAN CHARITY:
OR, THE
DUTY OF CHARITY TO THE POOR,
EXPLAINED AND ENFORCED
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 he 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. DEUT. 15:7–11
SECT. I
The words explained
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 neighbour. It is explained in Levit. 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, &c. 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: ver. 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 ver. 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: ver. 7. "Thou shalt not harden thine heart from thy poor brother;" and ver. 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; ver. 7. "Thou shalt not harden thine heart, nor shut thine hand from thy poor brother;" ver. 8. "But thou shalt open thine hand wide unto him;" ver. 10. "Thou shalt surely give him;" ver. 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, ver. 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 any thing to any of his poor neighbours, 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 neighbour, but give it to him. Therefore God warns the children of Israel against making of this an objection to helping their poor neighbours, 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," &c. 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 ver. 9. "Beware that thine eye be not evil against thy poor brother;" and ver. 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, (ver. 10.)—Another is, that we shall never want proper objects of our charity and bounty: ver. 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, Matt. 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 every where, 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,
1. 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 neighbour'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 ver. 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; 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 neighbour 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, ver. 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." The apostle here calls a very sparing contribution, matter of covetousness.
2. 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."
3. This is a duty to which God's people are under very strict obligations. 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 any thing else whatever; and the neglect of it brings great guilt upon any person.
SECT. 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 Levit. 25:35, &c. "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 ver. 38. God enforces it with saving, 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: Micah 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: James 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: Matt. 22:23. "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;" Matt. 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 is most reasonable in itself; and so, on this account, there is reason why God should much insist upon it.
1. 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 neighbour 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. God hath made us with such a nature, that we cannot subsist without the help of one 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 neighbours; and that we should not look every one 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 neighbours, 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 neighbour 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 neighbours, when it is grievous to us to part with any thing 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 pretence. 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, 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.
2. 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 neighbour 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 neighbour? If Christ would have made objections of such things, as men
commonly object to performing deeds of charity to their neighbour, he would have found enough of them.
Besides, Christ, by his redemption, has brought us into a more near relation 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 fulfil 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," ver. 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, Ezek. 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 every one examine himself, whether he do not lie under guilt in this matter. Have you not forborne to give, when you have seen your brother in want? Have you not shut up the bowels of your compassion towards him, and 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.
SECT. 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 seen 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 any thing 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 without grudging. As every man hath received the gift, even so minister the same 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 every one 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 every one 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 neighbours in want, as done unto him; and what is denied unto them, as denied unto him. Prov. 19:17. "He that hath pity on the poor lendeth to the Lord." God hath been pleased to make our needy neighbours 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 fellowChristians 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 Matt. 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, ver. 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 neighbours, as such a treatment of himself?
If Christ himself were upon earth, and 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, &c. 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,
1. 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: Matt. 5:7. "Blessed are the merciful, for they shall obtain mercy." Ps. 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 pretences to faith and a work of conversion will not avail us, to obtain mercy, unless we be merciful to them that are in want. James 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?"
2. This very thing is often mentioned in Scripture, as an essential part of the character of a godly man; Ps. 37:21. "The righteous showeth mercy, and giveth;" and again, ver. 26. "He is ever merciful, and lendeth." Psal. 112:5. "A good man showeth favour, and lendeth:" and ver. 9. "He hath dispersed, and given to the poor." So Prov. 14:31. "He that honoureth God, hath mercy on the poor." Again, Prov. 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," &c.
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."
3. 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 Matt. 25:34, &c. 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 neighbour 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; Prov. 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 Eccl. 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 any thing to God, you commit it into faithful hands. Prov. 19:17. "He that hath pity on the poor lendeth to the Lord, and that which he hath given will he pay him again." 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,
1. 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. Matt. 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 approacheth nor moth corrupteth. 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 fulness, honour, and happiness, to all eternity; and shall never be in want of any thing. 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 shall 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."
2. 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: Prov. 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 Prov. 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 Eccl. 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 ver. 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 neighbours. 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, ver. 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 in all that thou puttest thine hand unto;" and Prov. 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.
6. God hath threatened to follow with his curse those who are uncharitable to the poor; as Prov. 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 neighbour. 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 any thing, he will be always at a loss for objects of his charity. Such men excuse themselves with this, that they find not any one to give to. They hide their eyes, and wilt not see their neighbour'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 neighbour, 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, Prov. 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 neighbour, 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 neighbour.
7. 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 your 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, Eccles. 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 children may be brought into by captivity, or other unthought-of providences. Providence governs all things. Perhaps you may trust to your own wisdom to continue your prosperity; but you cannot alter what God determines and orders in providence, as in the words immediately following the fore-mentioned text in Ecclesiastes, "If the clouds be full of rain, they empty themselves upon the earth; and if the tree fall toward the south, or toward the north; in the place where the tree falleth, there it shall be;" i.e. you cannot alter the determinations of Providence. You may trust to your own wisdom for future prosperity; but if God have ordained adversity, it shall come: as the clouds when full of rain, empty themselves upon the earth; so what is in the womb of Providence shall surely come to pass. And as Providence casts the tree, whether towards the south, or towards the north, whether for prosperity or adversity, there it shall be, for all that you can do to alter it; agreeably to what the wise man observes in chap. 7:13. "Consider the work of God; for who can make that straight which he hath made crooked?"
This consideration, that you know not what calamity and necessity you may be in yourselves or your children, tends very powerfully to enforce this duty several ways.
1. This may put you upon considering how your hearts would be effected, if it should so be. If it should happen, that you or some of your children should be brought into such circumstances, as those of your neighbours, how grievous would it be to you! Now perhaps you say of this and the other poor neighbour, that they can do well enough; if they be pinched a little, they can live. Thus you can make light of their difficulties. But if Providence should so order it, that you or your children should be brought into the same circumstances, would you make light of them then? Would you not use another sort of language about it? Would you not think that your case was such as needed the kindness of your neighbours? Would you not think that they ought to be ready to help you? And would you not take it hardly, if you saw a contrary spirit in them, and saw that they made light of your difficulties?
If one of your children should be brought to poverty by captivity,* or otherwise, how would your hearts be affected in such a case? If you should hear that some persons had taken pity on your child, and had been very bountiful to it, would you not think that they did well? Would you be at all apt to accuse them of folly or profuseness, that they should give so much to it?
2. If ever there should be such a time, your kindness to others now will be but a laying up against such a time. If you yourselves should be brought into calamity and necessity, then would you find what you have given in charity to others, lying ready in store for you. Cast thy bread upon the waters, and thou shalt find it after many days, says the wise man. But when shall we find it? He tells us in the next verse; "Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth." Then is the time when you shall find it, when the day of evil cometh. You shall again find your bread which
you have cast upon the waters, when you shall want it most, and stand in greatest necessity of it. God will keep it for you against such a time. When other bread shall fail, then God will bring to you the bread which you formerly cast upon the waters; so that you shall not famish. He that giveth to the poor shall not lack.
Giving to the needy is like laying up against winter, or against a time of calamity. It is the best way of laying up for yourselves and for your children. Children in a time of need very often find their fathers' bread, that bread which their fathers had cast upon the waters. Psal. 37:25. "I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread." Why? what is the reason of it? It follows in the next verse, "He is ever merciful and lendeth, and his seed is blessed."
Whether the time will ever come or not, that we or our children shall be in distressing want of bread; yet doubtless evil will be on the earth. We shall have our times of calamity, wherein we shall stand in great need of God's pity and help, if not of that of our fellow-creatures. And God hath promised that at such a time, he that hath been of a charitable spirit and practice, shall find help, Psal. 41:1–4. "Blessed is he that considereth the poor; the Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive, and he shall be blessed upon the earth; and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness." Such as have been merciful and liberal to others in their distress, God will not forget it, but will so order it, that they shall have help when they are in distress. Yea, their children shall reap the fruit of it in the day of trouble.
3. God hath threatened uncharitable persons, that if ever they come to be in calamity and distress they shall be left helpless; Prov. 21:3. "Whoso stoppeth his ears at the cry of the poor, he shall cry himself and not be heard."
SECT. IV
Objections which are sometimes made to the exercise of charity, answered
I PROCEED now to answer some OBJECTIONS, which are sometimes made against this duty.
OBJECT. I. I am in a natural condition, and if I should give to the poor, I should not do it with a right spirit, and so should get nothing by it.—To this I answer,
1. We have shown already that a temporal blessing is promised to a moral bounty and liberality. This is the way to be prospered; this is the way to increase. We find in Scripture many promises of temporal blessings to moral virtues; as to diligence in our business, to justice in our dealings, to faithfulness, to temperance. So there are many blessings promised to bounty and liberality.
2. You may as well make the same objection against any other duty of religion. You may as well object against keeping the sabbath, against prayer, or public worship, or against doing any thing at all in religion; for while in a natural condition, you do not any of these duties with a right spirit. If you say, you do these duties because God hath commanded or required them of you, and you shall sin greatly if you neglect them; you shall increase your guilt; and so expose yourselves to the greater damnation and punishment. The same may be said of the neglect of this duty; the neglect of it is as provoking to God.
If you say that you read, and pray, and attend public worship, because that is the appointed way for you to seek salvation; so is bounty to the poor, as much as those.—The appointed way for us to seek the favour of God and eternal life, is the way of the performance of all known duties, of which giving to the poor is one as much known, and as necessary, as reading the Scriptures, praying, or any other. Showing mercy to the poor does as much belong to the appointed way of seeking salvation, as any other duty whatever. Therefore this is the way in which Daniel directed Nebuchadnezzar to seek mercy, in Dan. 4:27. "Wherefore, O king, let my counsel be acceptable to thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor."
OBJECT. II. If I be liberal and bountiful, I shall only make a righteousness of it, and so it will do me more hurt than good. To this I say,
1. The same answer may be made to this, as to the former objection, viz. That you may as well make the same objection against doing any religious or moral duty at all. If this be a sufficient objection against deeds of charity, then it is a sufficient objection to prayer; for nothing is more common than for persons to make a righteousness of their prayers. So it is a good objection against your keeping the sabbath, or attending any public worship, or ever reading in the Bible; for of all these things you are in danger of making a righteousness.—Yea, if the objection be good against deeds of charity, then it is as good against acts of justice; and you may neglect to speak the truth, may neglect to pay your debts, may neglect acts of common humanity; for of all those things you are in danger of making a righteousness. So that if your objection be good, you may throw up all religion, and live like heathens or atheists, and may be thieves, robbers, fornicators, adulterers,
murderers, and commit all the sins that you can think of, lest if you should do otherwise, you should make a righteousness of your conduct.