Knowledge and Practice, Part 2 · Chapter 17
CHAP. XVII. Of the Duties of the Rich and Poor.
First, Of thoſe that concern the Rich.
I Cannot better begin this Chapter, than by ſetting down that ſtrict charge the Apoſtle directs Timothy to give to rich men, in 1 Tim 6.17, 18, 19. Charge them that are rich in this world (He ſaies not intreat or perſwade them, but charge them, charge it upon their Conſciences) that they be not high minded, nor truſt in uncertain riches, but in the living God, who giveth us richly all things to enjoy. V. 18. That they do good, that they be rich in good works, ready to diſtribute, willing to communicate. V. 19. Laying up in ſtore for themſelves a good foundation againſt the time to come, that they may lay hold on eternal life.
From this and other Scriptures, we may gather, that the duties that concern the rich, are theſe following.
I. They ought to look to it, and be eſpecially careful that they be really religious and truly Godly. They have many great engagements to it: God hath dealt bountifully with them: The things of this world ſerve them, and flow in unto them. When poor people muſt take pains and work hard to earn their bread, before they eat it: They have their Tables ſpread to their hands. God hath raiſed them above many of their Brethren, and therefore they ought to honour, love, and obey him from whoſe bounty alone they receive all their plenty. And as they have greater engagements, ſo they have greater opportunities and advantages to be religious than others have. They may ſpend more time upon their ſouls than poor people can. They have more leiſure (if they have hearts ſo to employ it) to attend the means of Grace, and to work out their ſalvation. They ſhould conſider, though they are rich in this world, yet there is another world that is to be look'd after. Though they enjoy the good things of this life, yet there is a life to come which muſt be car'd for. Though they are encreaſ'd with worldly goods, yet if they have all their portion here, they are moſt miſerable. Seeing 'tis well with them here on earth, their main deſign ſhould be to ſecure their ſtate in Grace, and their title to Heaven. They ſhould above all things be careful to lay hold on eternal life. This life they cannot hold, nor their riches, eſtates, and poſſeſſions here: They ſhould therefore lay hold on that which they may hold, and which will never fail them. They ſhould be ſo wiſe as to take the right courſe to be heirs of the Kingdom of Heaven; that when they muſt bid farewell to this life, and their eſtates here, they may enter upon that glorious inheritance. And yet ſtrange it is to ſee how this one thing abſolutely neceſſary is neglected by far the greater part of them that are rich in this world. In thoſe places where Silver and Gold are found (they ſay) there groweth neither graſſe nor plant, nor other thing that is any thing worth. Many rich mens hearts are as barren of true Piety, as thoſe countries are of graſſe: Job ſpeaking of ſuch, ſaies, Chap. 21.13. They ſpend their daies in wealth, and in a moment go down to the grave. v. 14. Therefore they ſay unto God depart from us, for we deſire not the knowledge of thy waies. v. 15. What is the Almighty that we ſhould ſerve him? and what profit ſhould we have, if we pray unto him? 'Tis grown almoſt into a Proverb, a little Religion goes far in a rich man or Gentleman. How do ſuch perſons uſually bleſs themſelves in a few formal outward performances of religious duties? And if they live not in the groſſe defilements and pollutions of the world, but are of a fair and civil converſation as to men, how eaſily can they diſpenſe with themſelves from engaging in the ſtricter and more ſerious parts of Religion? Nay, thoſe things wherein the life and power of Godlineſſe conſiſts, are (too often) matter of their ſcorn; and ſlighted and neglected by them as more ado than needs. And thus it often happens that they that have fulneſſe of eſtate, have leanneſſe of ſoul, as 'tis, Pſal. 106.15. And they that are well provided for in this life, take no due care to provide for eternity, not to lay up for themſelves a good foundation againſt the time to come, 1 Tim. 6.19. They that ſhould be examples of Piety and goodneſſe to thoſe among whom they live, and by their power, wealth and greatneſſe ſhould countenance and promote the power of Godlineſſe, prove many times the greateſt diſcouragers of it. Solomon obſerved this as a ſore evil under the Sun, Eccleſ. 5.13. Riches kept for the owners thereof to their hurt. And not only for their hurt, but the hurt of many others round about them. Many could never have been ſuch great ſinners, and diſhonourers of God, if they had not had ſo great eſtates.
II. They ought to be exceeding thankful unto God. The more God hath beſtowed upon them, the greater is their debt of thankfulneſſe, and the greater is their duty of obedience. If the Lord hath lifted them up, if he hath ſhined upon their Tabernacle, and given them power to get wealth, as 'tis, Deut. 8.28. Let them not ſacrifice to their own net, to their own wit or wiſdom, their own labour or induſtry, but thankfully acknowledge his favour, whoſe bleſſing maketh rich, Prov. 10.23. Let them conſider, Promotion cometh neither from the Eaſt, nor from the Weſt, nor from the South, but from above, Pſal. 75.6, 7. 'Tis reported of one of the Kings of France, that he was wont to ſay, that many thouſands (no doubt) were born on the ſame day he was, yet not one of them born to be a King but himſelf; which he noted as a free favour of Divine Providence to him, in that he was born to the Honour and Happineſſe of a Kingdom, when at the ſame time, many others were born to mean conditions; ſome poſſibly to beggery and want. 'Tis God alone that ſets up one, and puls down another. He gives power, riches, and eſtate to one man, and ſets another in a mean condition. And therefore thoſe whom he is pleaſed to bleſſe with a rightful poſſeſsion of riches, ſhould be exceeding thankful, and conſtantly remember who hath made them (in this) to differ from others. Gods impoſt on all his bleſſings is thankfulneſſe. If we neglect to pay this impoſt, the commodity is forfeit. God can quickly blow upon and blaſt all our bleſſings, if we be unthankful, as 'tis, Mal. 2.2. If ye will not hear and if ye will not lay it to heart, to give Glory unto my Name, ſaith the Lord of Hoſts, I will even ſend a curſe upon you, and will curſe your bleſſings, &c. Yet notwithſtanding, ſuch is the baſeneſſe of mans Nature, that the more God gives to ſome, the leſſe they own him; and if they attain to a fulneſſe, 'tis ten to one, if they do not plainly deny him, and ask who is the Lord?
III. They ought to be exceeding humble. Charge them (ſaies the Apoſtle) that they be not high minded. Of moſt men, the Proverb is true, Their good and their blood riſes together. Proſperity is to many a kind of intoxication, it makes their heads giddy. It argues a great deal of Grace, to carry a low mind in a high condition; to be lifted above others in the world, and not to be ſo in a mans own ſpirit. And yet if the matter be well conſidered, what little reaſon have rich men to be proud? Have they not all as ſtewards, and therefore ſhould be thinking how to make their accounts, rather than pride themſelves in their receipts? Does not God declare himſelf (very frequently in Scripture) the proud mans profeſſed enemy? Jam. 4.7. He reſiſteth the proud, Prov. 6.16. A proud look is an abomination to the Lord, And Prov. 8.13. Pride and arrogancy do I hate. And V. 18. Pride goeth before deſtruction. And he that has ſo great an enemy as God engaged aginſt him, is like to ſmart for it to purpoſe.
IV. They ought to be ſober and temperate in the uſe of their eſtates, not laviſhing out their wealth exceſſively upon their backs and bellies. How many with that rich man in Luke 12.19. are ready to ſay to themſelves, Soul, thou haſt much goods laid up for many years, eat, drink, and be merry? How many rich people live like Epicures, letting out their hearts inordinately to ſenſual delights; ſtudying to pleaſe all their appetites; ſpending their eſtates in riot and luxury, neither remembring the account they are to make to God of their talents, nor conſidering that want and beggery (by the juſt judgment of God) is uſually heir apparent to riot and prodigality. Such perſons ſhould think what became of that Gentleman in the 16th of Luke, Who was clothed with Purple, and fared deliciouſly every day, &c. Certainly (as a late Author ſaies well) One plain Coat put upon a poor mans back, will better become a wealthy man, than twenty rich ones put on his own.
V. They ought not to ſqander away their precious time in Idleneſſe, and ſloth, or immoderate following of recreations; but ſhould employ themſelves ſo, as they may honour God, and be ſerviceable to the world. How many are there that verifie that vulgar definition, What is a Gentleman but his pleaſure? What a ſad thing is it, that many ſuch know not what to do with their time? Their hours lie upon their hands, neither have they diſcretion to improve ſo precious a Talent. Certainly they can never want buſineſſe, who are to work out their ſalvation, and to ſecure the ſtate of their ſouls to all eternity. I confeſſe indeed ſometimes we may have a just title to recreations, and moderate refreſhment, when we have tir'd our minds or bodies in ſome honeſt employment. But then we muſt be carefull that our recreations have theſe qualifications.
1. They muſt be lawful, not diſhonourable to God, nor injurious to our neighbour.
2. Expedient, not ſuch as uſually miniſter occaſion to ſin and ſcandal.
3. Seaſonable, at fit and convenient times, not on the Lords day.
4. Moderate, not ſpending too much time upon them. What a ſad account will they give to God, who ſpend whole daies and nights at Cards and Dice, or other Sports; who poſſibly never beſtow a quarter of ſo much time in ſecret upon their Souls?
5 The end of recreation muſt be only to give us a moderate refreſhment, and to fit us for buſineſſe, and not to be it ſelf a buſineſſe to us. Therefore here two things are to be noted (as one well adviſes) 1. We are not to uſe ſports only to paſſe away, or drive away our time (as the worlds wicked phraſe is) which we ſhould ſtudy to redeem, and well improve. Surely we have little reaſon to ſtudy waies of driving away that which flies away ſo faſt of it ſelf, and which 'tis ſo impoſſible to recall. 2. Covetouſneſs muſt have nothing to do in them. The end of our Recreation, ſhould be meerly to recreate our Spirits, and not to win money. They that do ſo, run themſelves into two great dangers: The one of coveting and greedy deſiring their brothers money; And how ſuch (upon ſober conſideration) can make their peace with the tenth Commandment, I ſee not. The other of rage and anger, if they happen to loſe. Both which are apt to draw on other ſins: Covetouſneſſe will tempt to cheating and cozening: Anger to ſwearing and curſing, as common experience ſhews. And how carefull ſhould every ſincere Chriſtian be to avoid the occaſions and temptations leading to ſin? Thoſe that mind the ſalvation of their ſouls, will conſider theſe things; Thoſe that do not, I know will ſlight them. To conclude this Particular, Let all thoſe whom God hath raiſed to wealth and riches in this world, remember what were the ſins of Sodom, that they may carefully avoid them. And thoſe the Prophet tels us, Ezek. 16.49. were pride, fulneſſe of bread, and abundance of Idleneſs, neither did they ſtrengthen the hands of the poor and needy.
VI. They ſhould take heed of truſting in their riches, as the Apoſtle adviſeth, 1 Tim. 6.17. And the Pſalmiſt to the ſame purpoſe. If riches encreaſe, ſet not thy heart upon them, Pſal. 62.10. 'Tis hard to poſſeſs riches or eſtates, and not to confide in them, How many are there that make Gold their confidence, as 'tis, Job 31.24? That think their mountain ſo ſtrong it ſhall never be moved, Pſal. 49.11? When alas! Who knows what a day may bring forth? Prov. 27.1. Riches have wings and flie away, Prov. 23.5. And Experience of late years, hath taught us, that even Lands are moveables. Therefore they that have eſtates, ſhould take heed of truſting in them. They ſhould labour to get weaned hearts from their preſent enjoyments, and prepare their minds to be willing to part with any thing God calls for. They ſhould live upon God, and account him all in all, even in their fulleſt and higheſt enjoyments of the Creature. Truſt and dependance is the greateſt homage we can yeeld to God. But of this I have ſpoken more largely, pag. 207.
VII. They ought to be very charitable and open-handed to the neceſſities of the poor, and liberal to good and pious uſes. They that have riches, have a multitude of tools to work with (as one of the Ancients ſpake wiſely) and may do God much ſervice with them. Such ought to endeavour not onelyonly to be good themſelves, but to do good, to be rich in good works. They ſhould as the elect of God, put on the bowels of compaſſion, Col. 3.12. Holy Job could comfortably ſay, The bleſſing of him that was ready to periſh, came upon me, and I cauſed the widows heart to ſing for joy; I was eies to the blind, and feet was I to the lame. I was a Father to the poor, &c. Job 29.13, 15, 16. This is the beſt way for rich men to improve their eſtates, Prov. 19.17. He that gives to the poor, lends to the Lord, and he will repay him again. Though the poor man cannot pay thee, yet God becomes his ſurety, and will pay thee aſsuredly, yea, fully and abundantly. No man ſhall be a loſer by God. 'Tis good therefore to lay up treaſure where it may be ſure to be forthcoming; to put it into Chriſts hands by relieving his poor members here on earth. But alas! though God hath made ſo many gracious promiſes to the charitable, yet ſtrange it is to ſee how hardly people are perſwaded to the practiſe of this Duty. They can ſpend freely on their pride or luſts, or pleaſures, and ſacrifice liberally to the Idol of their Credit; but what niggardize and pinching is there when it comes to a work of mercy? Let them meet in an Inn or Tavern, upon buſineſſe, or in a way of kindneſs, then what ſtriving is there who ſhall pay, and who ſhall pay moſt? What throwing down their Money on the Table? &c. But how backward, and dull, and cloſe-fiſted are they, when it comes to a work of Charity? Certainly at the day of judgment, this will be a better account, Item, ſo much ſpent to relieve the poor and needy; ſo much laid out for the advancement of Religion, or good Learning; ſo much expended for publick good uſes; Rather than this, Item, ſo much ſpent on pride, ſo much ſpent on luſt, ſo much in gaming, and in Luxury, and riot, &c. And therefore it concerns thoſe that have this worlds goods, to conſider how they uſe and employ them. And here it will not be amiſſe to perſwade rich men not to defer and put off their Charities till their death, out of an Infidel fear, they ſhould want themſelves before they die. They ſhould (as one well adviſes) make their own hands their executors, and their own eies their overſeers. 'Tis better to be like the ſheep, to do good while they live, than like the Swine, to be good for nothing till they die. I ſhall conclude this Head, with ſome few Directions as to the manner how we ſhould exerciſe our Charity.
1. Do it in ſincerity. Do it in obedience to Gods Command and with an eie to his Glory. Take heed the praiſe of men be not thy Motive. He that giveth (ſaies the Apoſtle, Rom. 12.8.) let him do it with ſimplicity, & Mat. 6.1. Take heed ye do not your Almes before men, to be ſeen of them; otherwiſe ye have no reward of your Father which is in Heaven.
2. Cheerfully, God loveth a cheerful giver, 2 Cor. 9.7. Deut. 15.10. Thine heart ſhall not be grieved when thou giveſt to thy poor Brother, &c.
3. Liberally; according to the proportion of thy eſtate, 2 Cor. 9.6. He that ſowes ſparingly, ſhall reap ſparingly, and he that ſoweth bountifully, ſhall reap bountifully. We ſhould think him a very imprudent Husbandman, that to ſave a little ſeed at preſent, would ſow ſo thin, as to ſpoil his crop. And the ſame folly 'twill be in us, if by the ſparingneſs and niggardize of our Almes, we make our ſelves a lank Harveſt hereafter, …nd loſe the reward God hath provided for the liberall Almes-giver. Now liberality is to be meaſured, not ſo much by what is given, as by the ability of the giver. 'Tis not how much, but out of how much, that God looks at. In 1 Cor. 16.2. The Apoſtle adviſes, Upon the first day of the week, let every one of you lay by him in ſtore, as God hath proſpered him. Surely it were very expedient to lay by ſomthing in bank for good uſes, either weekly, monethly, quarterly, or yearly (as may beſt ſuit with the variety of mens conditions) that ſo they may not be unprovided of ſomwhat to give, when occaſion offers it ſelf; and then their Charity would flow more ſteely, without any regret, or grudging of heart, which thoſe that leave all to occaſional Charity are many times in danger of.
4. Humbly and thankfully. Let thankfulneſs to God attend thy Charity to men. Bleſſe God thou art not the needy perſon thy ſelf. Bleſſe him for giving thee both an ability and a heart to diſtribute and communicate. Though God hath lifted thee up in this world, above thoſe thou relieveſt, yet let not thy heart be lifted up, but be low in thine own eies. I ſhall conclude this, with that Divine and affectionate thankſgiving of holy David, in 1 Chron. 29.11. Thine O Lord is the greatneſs, and the power— V. 12. Both riches and honour come of thee. V. 13. Now therefore our God, we thank thee and praiſe thy Glorious Name. V. 14. But who am I, and what is my poeple, that we ſhould be able to offer ſo willingly after this ſort, for all things come of thee, and of thine own have we given thee.
Deut. 8.12. When thou haſt eaten and art full, and haſt built goodly houſes, and dwelt therein,
V. 13. And when thy herds and thy flocks multiply, and thy ſilver and thy Gold is multiplied, and all that thou hast is multiplied.
V. 14. Beware leſt thine heart be lifted up, and thou forget the Lord thy God—
V. 17. And thou ſay in thy heart, my power and the might of my hand hath gotten me this wealth.
V. 18. But thou ſhalt remember the Lord thy God, for it is he that giveth thee power to get wealth.
1 John 3.17. But whoſo hath this worlds good, and ſeeth his Brother hath need, and ſhutteth up his bowels of compaſſion from him, how dwelleth the love of God in him?
Prov. 29.7. The righteous conſidereth the cauſe of the poor, but the wicked regardeth not to know it.
Eccleſ. 11.1. Caſt thy bread upon the waters, for thou ſhalt find it after many daies.
V. 2. Give a portion to ſeven, and alſo to eight: for thou knoweſt not what evil ſhall be upon the earth.
Iſa 58.6. Is not this the fast that I have choſex?—
V. 7. Is it not to deal thy bread to the hungry, and that thou bring the poor that are caſt out, to thy houſe? when thou ſeeſt the naked, that thou cover him, and that thou hide not thy ſelf from thine own fleſh?
V. 10. And if thou draw out thy ſoul to the hungry, and ſatisfie the aflicted ſoul; then ſhall thy Light riſe in obſcurity, and thy darkneſs as the noon day.
Acts 10.4. —And he ſaid unto him, Cornelius, thy Prayers, and thine Almes are come up for a memorial before God.
Heb. 13.16. But to do good, and to communicate, forget not, for with ſuch Sacrifices God is well-pleaſed.
Prov. 22.9. He that hath a bountiful eye, ſhall be bleſſed, forbe giveth of his bread to the poor.
Prov. 28.27. He that giveth unto the poor ſhall not lack, but he that hideth his eyes ſhall have many a curſe.
Prov. 11.24. There is that ſcattereth, and yet encreaſeth; and there is that withholdeth more thanis meet, but it tendeth to poverty.
Prov. 21.13. Whoſo ſtoppeth his eares at the cry of the poor, he alſo ſhall cry himſelf, but ſhall not be heard.
I come now to ſpeak of the Duties belonging to the poor.
Poverty hath its dangers, evils and temptations, as well as riches and abundance. And there are Duties belonging to thoſe that are poor, as well as to the rich; and they are theſe that follow.
I. They ought to take heed of murmuring or repining againſt God; and to be well-pleaſed and contented with the condition and ſtation wherein he hath placed them. We are Gods Creatures, and he hath a right to do with us what he will. 1 Sam. 2.7. The Lord maketh poor, & maketh rich; he bringeth low, and lifteth up. And who art thou O man, that replieſt againſt God? Shall the thing formed ſay to him that formed it, why haſt thou made me thus? Hath not the potter power ever the clay, of the ſame lump to make one veſsel to honour, and another to diſhonour? &c. As the Apoſtle reaſons, Rom. 9.20, 21. Let not the poor therefore murmure againſt Gods dealing with them, but labour to be well ſatisfied with their Lot. Let them not compare their condition with thoſe they count more proſperous and happy than themſelves, but rather with them they ſee more miſerable: And then they will have cauſe to bleſſe God for their own portion. Let them pray earneſtly to the Lord, for that great bleſſing of a contented mind, without which, the wealthieſt condition is very uneaſie and irkſom; and with which the pooreſt is pleaſing and delightful. I have learned (ſaith Paul, Phil. 4.11, 12, 13.) in whatever ſtate I am, therewith to be content. I know how to be abaſed, and I know how to abound: every where and in all things I am inſtructed, both to be full and to be hungry, both to abound and to ſuffer need, I can do all things through Chriſt which ſtrengtheneth me.
II. They ought to be very humble. With their low condition, they ſhould carry a lowly mind. They ſhould give due reſpect to thoſe, whom God hath ſet above them in the world, and from whom they receive benefit. There are ſome poor people that have as ugly a pride and inſolency of Spirit in them, as is to be found any where among men. There is a leathern pride, and a ruſſet inſolency, 'tis not alwaies couch'd under gorgeous apparel: But ſurely thoſe whom God hath made low in this world, ſhould be lowly in their own eies. They ſhould labour to be poor in Spirit, deeply ſenſible of their ſpiritual wants, and then there is a great bleſſedneſſe belongs unto them, Mat. 5.3. Bleſſed are the poor in Spirit, for theirs is the Kingdom of Heaven. The rich muſt be thus poor, if they intend to come to Heaven.
III. They ſhould be diligent and painful in their Callings. The Apoſtles Charge is, 2 Theſ. 3.10. That they that will not work, ſhould not eat. Idleneſſe and lazineſſe is the ſin of many poor people. If they would work, they might eat their own bread, and not be chargeable to any. A poor man to whom God giveth health and induſtry to get his living, …is poſſeſt of a great treaſure, and a ſtock yielding him daily rent. The labour that gets him bread, gets him alſo an appetite to eat it, and ſleep to refreſh him when he is weary, and health to continue his labour, Eccleſ. 5.12. The ſleep of a labouring man is ſweet, whether he eat little or much, but the abundance of the rich will not ſuffer him to ſleep. His many Children give him leſſe care, then few Children to the rich, and leſs trouble to provide for them. For in rich mens houſes, the Charge groweth alwaies as the Children grow. In poor families that live by labour, the Charge growes leſſe as the Children grow up. The Sons ſerve the Father in his work, the Daughters ſpin by their Mother. Their portion is their Trade and Labour, by which (with Gods bleſſing) they live comfortably.
IV. They ſhould be frugal, not preſently, as ſoon as ever they have got a little money, going to the Ale-houſe, and drinking it away (as too many do) but ſhould lay it up to ſupply their neceſſities. And they ſhould be carefull and provident to improve the opportunities that God puts into their hands. As in ſuch times when work is plenty and proviſions cheap, they ſhould then lay up ſomething againſt a time of need, and not ſlacken their induſtry, and grow ſlothful; nor be proud and ſcornful, laviſhing out all they get, on their backs and bellies; and ſo when work is ſcarce, proviſions dear, and ſickneſs comes, they ſuffer want, through their own improvidence, and become burdenſom to others.
V. Above all things they ought to be exceeding careful of the welfare of their ſouls, and very diligent to work out their ſalvation. And now, O all ye that are poor in this world, Come, and let us reaſon together. Your outward condition in this life, ('tis confeſs'd) is mean and poor, and poſſibly you cannot expect it will be much mended; yet lift up your hearts, and comfort your ſelves with this conſideration, you are as capable of the Kingdom of Heaven, and the Glory of the world to come, as any others; if you (through your own folly and negligence) be not wanting to your ſelves. Here (poſſibly) with all your labour, you cannot raiſe your ſelves to any conſiderable eſtates. He would be a welcome man unto you, that could direct you how in an honeſt and juſt way, by uſing due care and induſtry, you might attain a hundred pounds a year, How diligently would you liſten to his advice, and how earneſtly and punctually obſerve his Directions? Now therefore come on, and conſider ſeriouſly, whether it will not be an extream folly and madneſſe in you (having ſo golden an opportunity in your hands of attaining (not ſoſmal a matter as a hundred pounds a year) but a Kingdom, a glorious and never-fading Kingdom) to continue in your ignorance, ſtubbornneſſe, ungodlineſſe, ſlighting the Directions that are given you for the attaining thereof, and wilfully neglecting and diſregarding the means of Grace. And ſo, after you have lived a poor life here, to be everlaſtingly miſerable hereafter: From a poor Cottage, to go down to a dungeon of darkneſſe, to a lake of fire and brimſtone, there to be tormented with the Devil and his Angels for ever. You think (may be) becauſe you are poor, and not book learn'd, that God will require little of you: But do not flatter and delude your ſelves; God will require of you according to the means of Grace he affords you. Though you are ignorant, would not your Miniſter inſtruct you? Or have you no neighbours that you may ask, and learn the way of Salvation from? Do you think you are exempted from ſeeking after knowledg? from Family duties, from a conſcionable & conſtant attendance on the publick Ordinances? Do ye think it will be a ſufficient excuſe, when you come to ſtand upon your Trial at Gods Tribunal, to plead, you wanted clothes, and therefore could not come to the publick Ordinances; when 'tis well known you can dreſſe your ſelves in a tollerably decent manner (at any time) to go to a dinner? There is an abſolute neceſſity you must be inſtructed, and get knowledge in the things that concern your Salvation, or you will die in your ſins. And believe it, you had better die in a ditch, than die in your ſins. Were you ſufficiently ſenſible of the great and weighty concernments of your ſoules, you would wreſtle againſt all difficulties, and ſeek after knowledge with all ſeriouſneſs. And if you would ſet your ſelves in good earneſt to it, you might quickly attain much more than you can imagine; you might ſoon grow rich in knowledge and Grace: Though you are poor here, you might be heirs of Heaven, and when you die, with Lazarus, be received into Abrahams boſom. Oh therefore beſtir your ſelves! You labour hard to get a little money here; Oh take ſome pains to get a Kingdom that is offered to you on very fair terms. Labour to be ſenſible of your ſpiritual poverty, of the vileneſſe of your natural condition, and the manifold ſins of your life; Seek for help from Christ, (where help onelyonly is to he had) Give up your ſoules to him, and beg of him pardon and Grace: Receive him for your Lord, as well as your Saviour; beg his Spirit to ſanctifie you, and be willing to live in obedience to his Laws and Precepts. And if you be once thus united unto him, being rich in Faith and the fruits thereof, you are heirs of the Kingdom, even the Kingdom of Heaven, and ſhall ſhortly enter into your inheritance gloriouſly and triumphantly: Oh therefore though you are poor in this world, yet labour to be ſpiritually rich: Mind not only the preſent, but ſecure your future ſtate. And not only look to your ſelves, but to your children alſo: Oh let not them be bred up in ignorance and prophanneſſe. One main reaſon of the great blindneſſe and irreligion that is among poor people, is, the cannot read; neither do many of them take any care their children ſhould learn. They had rather they ſhould earn a penny, than ſpend two or three hours in a day to get that skill. If there were a book extant, and ordinarily to be had as the Bible is, which men did generally beleeve to contain a plain and eaſie way for all men to become rich, and to live in health, and pleaſure, and this worlds happineſs, Can it be imagined that the pooreſt people would not learn to read it? or would neglect to ſtudy it? Whatever paines it cost, or difficulties it put them to, be ſure they would not fail herein. How is it then, that ſo many that have the name of Chriſtians, can be content that both themſelves and their children ſhould be unable to read the Scriptures, and ſo commonly remain as ignorant of the things of God, as if they had been born among the Indians.
VI. Thoſe that are poor ſhould be eſpecially careful to avoid theſe four temptations which they are in great danger of.
1. Let them take heed of diſtruſting God when they are in ſtraits. Let them often call to mind and meditate on our Saviours words in Mat. 6 from v. 25. to the end. Let them conſider, God provides for Creatures, that cannot provide for themſelves. Beaſts ſleep quietly, not knowing nor thinking where they ſhall get meat the next day. If you ſay, 'tis becauſe they have no reaſon nor foreſight; conſider, whether ever God gave us reaſon to make no other uſe of it, than for our vexation and diſhonouring himſelf. 'Tis a high injury and diſhonour to God, to diſtruſt his care and providence over us, ſeeing he takes care of bruit Creatures.
2. Let them take heed of ſtealing, or putting their hands to any indirect courſes. Theft is the poor mans danger, as the wiſe man intimates, Prov. 30.8, 9. Give me neither poverty not riches, feed me with food convenient for me, leaſt I be full and deny thee, and ſay who is the Lord? and leſt I be poor and ſteal, and take the Name of my God in vain. Let them not think to excuſe themſelves by ſaying they are poor, and he from whom they ſteal is rich: For who made them dividers of other mens goods? Let them not think to pretend, 'tis a ſmall thing they ſteal; the more abject ſinners they, who will defile their Conſciences for a trifle. Though the world ſhould be hard, and men ſhould afford them no help, let them not make themſelves uncapable of Gods help. Let them remember, 'tis better to ſuffer than to ſin.
3. Seeing the poorer ſort uſually live together, and generally are apt to be envious, malicious, and extreamly quarrelſom, ſlandering and reviling one another; and (upon ſmall provocations) curſing, and uſing dreadful imprecations againſt each other, and ſomtimes alſo againſt thoſe that do not relieve them, or not ſo liberally as they deſire; let all theſe wickedneſſes be carefully avoided and abandoned by them, if ever they intend to ſee Gods face with comfort.
4. And laſtly, ſeeing poor people for the moſt part depend on rich men that employ them, and thereupon are apt to flatter them and humour them, and bring tales to them, and comply with them, even in ſinful courſes, and to be moulded after their example, and uſually hate and oppoſe Godlineſs it ſelf, if they ſee it diſreliſhed by them. Therefore it ſhould be the care of all poor people to decline theſe courſes, and by fidelity, induſtry, and integrity to commend themſelves to all thoſe that employ them; and walking humbly, and conſcientiouſly before the Lord in their place and calling, they need not doubt of his Gracious Providence over them, of his favour goodwill to them.
Iſa. 45.9. Wo unto him that ſtriveth with his maker: Let the potſherd ſtrive with the potſherds of the earth; ſhall the clay ſay to him that faſhioneth it, what makeſt thou?
Prov. 28.6. Better is the poor that walketh in his uprightneſſe▪ than he that is perverſe in his waies, though he be rich.
Pſal. 37.25. I have been young and now am old, yet have I not ſeen the righteous forſaken, nor his ſeed (forſaken, though) begging bread.
Phil. 4.6. Be careful for nothing, but in every thing by prayer and ſupplication with thankſgiving, let your requeſts be made known unto God.
Jam. 2.5. Hearken my beloved Brethren, Hath not God choſen the poor of this world, rich in Faith, and heirs of the Kingdom, which he hath promiſed to them that love him.
Prov. 17.5. Whoſo mocketh the poor, reproacheth his Maker, and he that is glad at calamities, ſhall not be unpuniſhed.
Pſal. 10.14. The poor committeth himſelf unto thee, thou art the helper of the Fatherleſſe.
Matth. 6.25. Therefore I ſay unto you, take no thought for your life, what ye ſhall eat, or what ye ſhall drink; nor yet for your body, what ye ſhall put on; is not the life more than meat, and the body than raiment?
V. 26. Behold the fowls of the air, for they ſow not, neither do they reap, nor gather into barns, yet your Heavenly Father feedeth them, Are ye not much better than they?
V. 27. Which of you by taking thought, can add one Cubit unto his ſtature?
V. 28. And why take ye thought for raiment? conſider the Lilies of the field how they grow, they toyl not neither do they ſpin.
V. 29. And yet I ſay unto you, that even Solomon in all his Glory, was not arrayed like one of theſe.
V. 30. Wherefore if God ſo cloath the graſſe of the field, which to day is, and to morrow is cast into the Oven, ſhall he not much more cloath you, Oh ye of little Faith?
V 31. Therefore take no thought ſaying, What ſhall we eat? Or what ſhall we drink? Or wherewithall ſhall we be cloathed?
V. 33. But ſeek ye firſt the Kingdom of God, and his righteouſneſs and all theſe things ſhall be added unto you.
V. 34. Take therefore no thought for the morrow, for the morrow ſhall take thought for the things of it ſelf, ſufficient unto the day is the evil thereof.
See more Scriptures to this purpoſe, pag. 215.