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has suffered at your hands. That it was done long ago, doth not quit you from obligation to restore. This is a duty with which you must comply; you cannot be acquitted without it. As long as you neglect it, it will be unreasonable in you to expect any forgiveness of God. For what ground can you have to think that God will pardon you, as long as you wilfully continue in the same wrong, and wrong the same man still every day, by detaining from him that which is his ?. You in your prayers ask of God, that he would forgive all your sins ; but your very prayers are mockery, if you still wilfully continue in those sins.--Indeed if you go and confess your faults to your neighbour, and he will freely acquit you from making restitution, you will be acquitted from the obligation; for in so doing, your neighbour gives you what before was his. But otherwise you cannot be acquitted.

I would leave this advice with all, for direction in their behaviour on their death beds. Indeed you should not by any means put it off till you come to die; and you will run the most fearful risk in so doing. But if you will not do it now, while you are in health, I will leave it with you to remember, when you shall come to lie on your death-beds. Doubtless, then if you have the use of your reason, you will be concerned for the salvation of your poor souls. And let this be one thing then remembered, as absolutely necessary in order to your salvation, that before you die, you must make restitution for whatever wrong you shall have done any of your neighbours; or at least leave orders that such restitution be made; otherwise you will, as it were, go out of the world, and go before your Great Judge, with stolen goods in your hands. And certainly it will not be very comfortable or safe, to bring them into his infinitely holy and dreadful presence, when he sits on his throne of judgment, with his eyes as a flame of fire, being more pure than to look on iniquity : when he is about to sentence you to your everlasting unalterable state.

Every one here present, who has been guilty of wronging his neighbour, aud has not made restitution, must die. Let all such therefore remember this counsel now given them, on the day when death shall approach, if they shall be so foolish as to neglect it till that time.

SERMON XVII.

CHRISTIAN CHARITY, &c. &c.

Deut. xv. 7-12.

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 shali open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

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. xxv. 35, to mean not only those of their own nation, but even strangers and so. journers: “And if thy brother he waxen poor, and fallen in decay with thee: then thou shalt relieve him: yea, though be 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 x. 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 : verse 7, 8. “Thou shall 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 : verse 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: verse 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, verse 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 ready to make such an objection ; but VOL. VI.

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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 verse 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, (verse 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, Matt. xxvi. 11. “ The poor ye have always

This is to cut off an excuse that uncharitable persons would be ready to make for not giving, that they could find no body 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 band wide unto thy poor

with you.

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 shall 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 vi. 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. ix. 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. ix. 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

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