Twenty-One Sermons on Amos 2, Collection of lectures · Lecture 9
THE IX. LECTVRE.
AMOS 2.7.
That pant after the dust of the earth on the head of the poore, and turne aside the way of the meeke: and a man and his father will goe in to the same maide, to profane my holy Name.
And they lay themselues downe vponupon clothes laid to pledge, by eueryevery Altar, and they drinke the wine of the condemned in the house of their God.
OF those grieuous sinnes, with which the people of Israel are in this Chapter charged, two were touched in the former verse: their Crueltie, and their Couetousnesse. They sold the righteous and the poore, this was Crueltie: they sold them for siluer, and for a paire of shoes; this was Couetousnesse. Now in the beginning of this 7. verse are those two sinnes amplified: Their Couetousnesse thus: They were neuer satisfied, till they had cast downe the righteous and the poore to the dust of the earth: Their Crueltie thus: They were not content thus to hauehave exhausted and spoyled them, but did also conspire against, and gape after, their liues; for They parted after the dust of the earth on the head of the poore. Before we take a further view of these sinnes, Crueltie and Couetousnesse; let vsus fo… a while examine the words themselues. They may seeme to be very intricate and perplexed, by the diuersitie of the readings.
The word in the originall is foreign The Septuagint do render it, foreign, that tread vnderunder foote vponupon the dust of the earth the heads of the poore. The Vulgar Latin hath Qui conterunt, that breake, or bruise vponupon the dust of the earth, the heads of the poore. The Chaldee Paraphrast hath, Qui contemnunt, who despise, as it were the dust of the earth, the heads of the poore. But these expresse the sense, they render not the word. For foreign properly signifieth to fetch winde, to draw breath, and by a metaphor, to swallow downe, to sup vp, to deuoure; or earnestly, feruently, and with pleasure to desire to doe any thing.
By this phrase then our Prophet giueth vsus to vnderstand, that the Israelites, the rich and the mighty among them, did with delight behold the dust of the earth vponupon the heads of the poore; that to them it was a pleasure, to see the poore by vniust exactors oppressed, throwne to the ground, trodden vnderunder foote.
Which sense our English Bibles seeme to point at. The Geneva Bible hath, They gape ouer the head of the poore in the dust of the earth. The late Church Bible, They gape for breath ouer the head of the poore in the dust of the earth; or They presse vponupon the head, or, They tread vponupon the head of the poore in the dust of the earth. The new translation, That pant after the dust of the earth on the head of the poore.
This varietie varieth not the sense. Howsoeuer for the the first word we read, They gape, or gape for breath, or presse, or tread, or pant, ouer, on, or vponupon the head of the poore, yet is not the sense varied. The mention of the dust of the earth, keepeth that entire.
The dust of the earth] OldaDrusius Obseruat. lib. 15. cap. 5. Samaeus inbCap. 44. Ioseph Ben-Gorion, tells vsus of an ancient custome among the Hebrewes concerning such as were impleaded or arraigned before their Iudges: They were to stand at the barre in mourning attire, with dust vponupon their heads. If … that custome our Prophet here alludeth, as Drusius thinketh, then are the Magistrates of Israel here nipped, and checked for selling the cause of the poore to their rich aduersaries, thereby making to themselues vnlawfull, and excessiue gaine, and lucre.
The dust of the earth on the head of the poore] The casting of dust or earth vponupon the head, was of old and long time a ceremonie, whereby men in sad and dolefull plight were wont to expresse their griefe. Mention is made of it, Iosh. 7.6. There it is said, that Ioshua, and the elders of Israel, to testifie their griefe for the ouerthrow giuen them by the men of Ai, rent their clothes, fell to the earth vponupon their faces, and put dust vponupon their heads. They put dust vponupon their heads. So 1. Sam. 4.12. the Beniamite that brought the heauy newes of the Arke of the Lord taken by the Philistines, and of the death of Hophni & Phinehas the two sons of Eli, in tokē of his griefe came to Shiloh, with his clothes rent, and with earth vponupon his head. He came with earth vponupon his head. The like we read, 2. Sam. 13.19. Tamar, the sister of Absolon, because she was hated of Amnon, by whom shee had bin rauished, to signifie her griefe, she rent her garment, and put ashes vponupon her head. Shee put ashes on her head.
Other likecIob 2.12. Ezech. 27.30. Apoc. 18.19. places of holy writ I might produce, yet further to shew, that the aspersion or sprinkling of earth, dust, or ashes vponupon the head was a ceremonie in vse with such, as had in themselues iust cause of griefe, heauinesse, mourning, or lamentation. But this is by the places already alleaged, sufficiently declared vntounto you. If to this ceremonie of besmering the head with earth, dust, or ashes, our Prophet here alludeth, then are the rulers of Israel, and the rich among them here taxed for their hard-heartednesse towards the poore, for their couetousnes and cruelty, whereby they oppressed the poore; to this sense:
They pant after the dust of the earth, on the head of the poore] They] the rulers of Israel, and the rich men there, They pant after the dust of the earth] they greedily desire to see the dust of the earth sprinckled, on the head of the poore] they make it their pleasure, to giuegive the honest poore man, iust cause of griefe, and mourning.
They pant after the dust of the earth] The dust; sometime it betokeneth a low and base estate, 1. Sam. 2.8. Hannah in her song of thankfulnes, praising the Lord for his beneficence towards the humble & despised, saith, He raiseth the poore out of the dust, and lifteth vp the begger from the dunghill. So, in so many words saith the Psalmist, Ps. 113.7. He raiseth vp the poore out of the dust, and lifteth vp the begger from the dunghill. In both places the latter phrase is a repetition, or exposition of the former. The Lord raiseth vp the poore out of the dust, that is, the Lord lifteth vp the begger from the dunghill. The meaning is: The Lord through his Almighty power, and of his goodnes, exalteth the poore and abiect amongst men from their vile & contemptible estate to some degree of honour. Hitherto may we adde that of Dauid, Psal. 7.5. Let him lay mine honor in the dust. Let him lay mine honor in the dust! Whats that? If (saith Dauid, I hauehave rewarded euill to him, that was at peace with me, let the enemie lay mine honor in the dust; that is, let mine honor be so put out, that there may be no more remembrance of it in the posteritie to come; let me euer be held for a base, vile, and contemptible wretch. If to this signification of Dust, our Prophet here alludeth; then are the rulers of Israel and the rich among them, here censured, for their cruell and vnsatiable desire to grind the faces of the poore. Thus,
They pant after the dust of the earth on the head of the poore] That is, though the poore doe already sit vponupon the dust of the earth, and are thereby in the eyes of the world, base, vile, and contemptible, yet do the rulers of Israel, and the rich among them, still pant after the dust of the earth vponupon their heads, their delight is to behold them euer wallowing in the dust of the earth, to see them yet more base, more vile, more contemptible. Yea, they can bee contented that the dust, whereof Dauid speaketh, Psal. 22.15. The dust of death be vponupon their heads, that thedPsal. 49.15. graue hauehave power ouer them, that theePsal. 69.15. pit shut her mouth vponupon them.
Hitherto (dearely beloued) you hauehave had variety of interpretations. Which will you admit? You cannot chuse amisse. They are all agreable to the analogie of faith. They all checke Israel, the heads of Israel, the Magistrates, Rulers, and Gouernors of Israel, the rich of Israel, for their cruelty, their couetousnes, and their oppression of the poore of Israel, and they yeeld vntounto vsus this lesson.
God pleadeth the cause of the poore against the cruell, the couetous, and oppressors.
By the poore in this proposition, I vnderstand all, that be in any need, necessitie or want; widdowes also & fatherlesse children, that hauehave lost their head; strangers likewise and exiles out of their country for religion, and good causes. All these if they behaue themselues meekly, and seeke to liue peaceably with all men, and put themselues wholy into the hands of God, God receiueth into his protection, and pleadeth their cause.
Concerning strangers the commandement is, Exod. 22.21. Thou shalt neither vex a stranger, nor oppresse him. It is repeated, Levit. 19.33. If a stranger s…iourne with thee, ye shall not vexe him; he shall be as one borne amongst you, and thou shalt louelove him as thy selfe. Such is the commandement. Doe men regard it? Doe they not rather with their churlish and vnkinde words and deeds torment the aking heart of the stranger? If they doe so, the Lord is ready to auenge the strangers cause, and to execute vengeance vponupon his oppressors. For so much the Lord vndertaketh, Exod. 22.23. If thou afflict [the stranger] in any wise, and he cry at all vntounto me, I will surely heare his cry, and my wrath shall wax hot, and I will kill you with the sword. You see God pleadeth the strangers cause.
Againe, God pleadeth the cause of the widowes and fatherlesse children. The commandement concerning them is, Exod. 22.22. Yee shall not afflict any widow or fatherlesse childe. It is repeated, Zach. 7.10. Oppresse not the widow, nor the fatherlesse. Such is the commandment. Do men regard it? Doe they not rather adde affliction to the afflicted fatherlesse, and widow? Doe they not oppresse, wrong, vexe, and grieue them? If they doe so, God is ready to right their cause, and to lay vengeance vponupon their oppressors. For so much God vndertaketh, Exod. 22.23. If you afflict the widow, or fatherlesse childe, in any wise, and they cry at all vntounto me, I will surely heare their cry, my wrath shall waxe hot, and I will kill you with the sword, and your wiues shall be widowes, and your children fatherlesse. This protection ouer the fatherlesse and widowes is also ascribed vntounto the Lord, Deut. 10 18. The Lord doth execute the iudgement of the fatherlesse and widow. It is very comfortably deliuered, Psal. 68.5. God in his holy habitation is a father of the fatherlesse, and a iudge of the widowes. You see God pleadeth the cause of the widowes and the fatherlesse.
So also he pleadeth the cause of the poore, whatsoeuer he be. The commandement concerning him is, Levit. 25.35. If thy brother be waxen poore, and fallen into decay with thee, then thou shalt relieue him, yea, though he be a stranger, or a soiourner. It is repeated, Deut. 15.7. If there be among you a poore man, thou shalt not harden thine heart, nor shut thine hand from him; ButfDeut. 15.11. Matth. 5.42. Luc. 6.34. thou shalt open thine hand wide vntounto him, and shalt lend himgvers. 8. sufficient for his neede. Such is the commandement. Doe men regard it? Doe they not rather harden their hearts, and shut their hands against the poore? Do they nothProu. 22.22. rob them,iEzech. 22.29. vexe them,kAmos 4.1. oppresse them, crush them? Doe they not euen now as bad as the Israelites in my text did? Do they not sell the poore, for siluer, for shoes, for a trifle? Doe they not euen now pant after the dust of the earth on the head of the poore? If they doe so, the Lord is ready to doe them right, and to punish such as oppresse them. For so much God vndertaketh, Amos 4.2. where, to such as oppresse the poore and crush the needie, the Lord God hath sworne by his holinesse, that loe, the dayes shall come vponupon them, wherein he will take them away with bookes, and their posteritie with fish-hookes. This Salomon by the spirit full well knew, and therefore Prou. 22.22. aduising vsus not to robbe the poore, brings this for a motiue, vers. 23. The Lord will plead the cause of the poore, and will spoyle the soule of those, that spoyle them. And chap. 23.11. disswading vsus from wronging of the poore, he brings the like motiue, Their redeemer is mighty, hee shall plead their cause with you. You see now God pleadeth the cause of the poore, whatsoeuer he be. But against whom doth he plead it? My doctrine saith, the Cruell, the Couetous, and Oppressors.
These are they, whom the holy Spirit in this place taxeth. Their cruelty and couetousnes, were touched vers. the 6. They sold the righteous, & the poore. This was Cruelty. They sold them for siluer, and for shoes; this was Couetousnesse. Those two; Cruelty and Couetousnes, ioyned togither, make Oppression, which is the sinne reproued in the beginning of this 7. verse. They pant after the dust of the earth on the head of the poore. With these, (the Cruell, the Couetous, and Oppressors) the Lord hath alHos 4.1. controuersie, against these heemMicah 6.2. pleadeth.
First: He pleadeth against the Cruell. Against the Chaldeans, Esai. 47.5, 6. Sit thou silent, and get thee into darknes, O daughter of the Chaldeans, thou shalt be no more called the Lady of kingdomes. For thou didst shew my people no mercy, thou hast very heauily laid the yoke vponupon them.
Secondly: He pleadeth against the Couetous. Against the men of Iudah, Esai. 3.14, 15. Yee hauehave eaten vp the vineyard; the spoyle of the poore is in your houses. What meane ye, that ye beat my people to peeces, and grinde the faces of the poore.
Thirdly: He pleadeth against the Oppressors. Against the heads of Israel, Micah 3.3. Ye eat the flesh of my people, and flay their skin from off them; yee breake their bones, and chop them in pieces as for the pot, & as flesh within the cauldron. Thus far of the doctrine.
God pleadeth the cause of the poore, against the cruell, the couetous, and oppressors.
Now let vsus see what benefit we may make hereof vntounto our selues for our further instruction, and the amendment of our liues.
First: Doth God plead the cause of the poore against the cruell, the couetous, & oppressors? This may serue to reproue ye cruel, the couetous, & the oppressors of this age. With vsus now it is, as once it was with the state of Israel. Cruelty, and Couetousnesse, much worse then nettles and brambles, hauehave ouer-run our land. These two, Cruelty and Couetousnesse, that boundlesse, this vnsatiable, like the two daughters of the horsleech, Prov. 30.15. hauehave bin so long vsed to cry, GiueGive, GiueGive; that they will neuer be brought to say, It is enough. The first borne of these two, Cruelty, and Couetousnes, is Oppression, that loud-crying sinne, vnderunder which this our land in eueryevery corner almost groneth: and shee hath her mates too; Ʋsurie, and Extortion. All these, Crueltie, Couetousnesse, Oppression, Ʋsurie, and Extortion, walke hand in hand, and seeke about, (like thatn1. Pet. 5.8. roaring Lyon, the Deuill, of whom they are begotten) whom they may deuoure. Many God knowes, they hauehave deuoured already, but that contents them not.
Dearely beloued, how shall I worke in you a loathing & a detestation of these foule sins. Can I do it better, then by setting before your eyes the deformitie and vglines of the men, in whom they raigne? And who are they? will you hauehave their character, and picture? It is drawne by Salomon, Prou. 30.14. There is, saith he, a generation, a generation of men, whose teeth are as swords, and their oIob 29.17.iawes as kniues, to deuoure the poore from off the earth, and the needie from among men. They are as Dauids Lyons, Psal. 57.4. Their teeth are speares and arrowes, and their tongue a sharpe sword. They are as the kine of Bashan, Amos 4.1. Oppressors of the poore, crushers of the needy. See you not in the shape of men, Monsters, Kine, Lyons, with teeth like speares and arrowes, with iawes like kniues, with tongues like swords? Will you yet conuerse with them? will you hauehave any further fellowship, any further acquaintance with them?
You will say; How shall we shun them, vnlesse we more particularly know who they are? Behold therefore a Catalogue of them, out of apRainold vponupon Obadiah pag. 84. learned and iudicious Diuine. They are such, as eat and deuoure vsus vp with Ʋsurie; such as spoile vsus by monopolies, by engrossing, by false wares, by subtile bargaines; such as wrong vsus, by enclosing of Commons; such as wring vsus, by enhaunsing of rents; such as rob the Church, in pulling away the maintenance of the Ministers thereof, in possessing their right, in appropriating or deteining their tithes; such as thrust husbandmen out of their liuings, & in their steed place a shepheard with his dog; such as ioyne qEsa. 5.8.house to house, land to land, liuing to liuing, as though they meant alone to liue vponupon the earth.
These are they whose character and picture I but now shewed vntounto you; (men! will you call them men? nay) monsters of men, kine of Bashan, Lyons, whose teeth, iawes, and tongues are as speares, and arrowes, and kniues, and swords, to eate & deuoure the needy and the poore. These are they whom you commonly call deuouring Caterpillers, greedie Cormorants, cruell Canibals, and not amisse: So vnsatiable are they, and such merci…lesse man eaters; hated of all good people, andrPsal. 5.6. abhorred of God.
What can be the end of these men? Shall not the day come, wherein dogs shall licke their bloud, as once they did, the bloud of Ahab, 1. Kin. 22.38. or the fowles of heauen shall feed on their carkasses, as they once did, on the carkasses of those of Ahabs house, that died in the field, 1. King. 21.24. Or the ground shall cleane asunder, and swallow them vp aliue, as once it did Dathan, and Abiram, and the rest, that perished in the sIud. ver. 11.gaine-saying of Corah, Num. 16.32. But say they are visitedtNum. 16.29. after the visitation of other men; say they dye the common death of all men; say, they seeme to dye theuNum. 23.10. death of the righteous, xGen. 35.29.full of dayes, and in peace to goe downe into their graues: yet behold; there is a day to come, and come it shall vponupon them:y2. Pet. 3.10. the day of the Lord; that day, wherein the heauens shall passe away with a great noyse, and the elements shall melt with feruent beat, the earth also & the works that are therein shall be burnt vp. At that day shall these men, men of zforeign Psal 5.7.blood, bloud thirstie and cruell men, standing among the Goats before the tribunall of the great Iudge, receiue that sentence of damnation; Depart from me, yee cursed, into euerlasting fire, prepared for the Deuill, and his Angels.
There is no evasion for them. For if by that sentence they are damned, who hauehave not done the works of Mercy,Rainold vponupon Obadiah. p. 85. much more shall they be damned, who hauehave acted the workes of Crueltie: if by that sentence they are damned, who hauehave not succoured and releiued the poore, much more shall they be damned, who hauehave oppressed, and crushed the poore: That sentence thus proceedeth:aMat. 25.41. Depart from me, yee cursed, into euerlasting fire, prepared for the Deuill and his Angels. For I was an hungred, and yee gaue me no meat: I was thirstie, and yee gaue me no drinke: I was a stranger, and yee tooke mee not in: naked, and yee clothed me not, sicke, and in prison, and ye visited me not. O then! how fearefull, how lamentable shall their case be, against whom the Iudge may thus proceed in sentence! Depart from me, ye cursed, into euerlasting fire, prepared for the Deuill, and his Angels. For I had meat, and by force you tooke it from me: I had drinke, and you spoyled me of it: I had a house, and you thrust me out of it: I had clothes, and you pulled them from my backe: I was in health, and yee droue me into sicknesse: I was at libertie, and you imprisoned me? O that we were wise to consider this, while it is time.bMathes. in Mat. 25.42. Nam si isti paenas luent, qui proximo suppetias non tulerunt; quid fiet de istis, qui miserum insuper expiliârunt, & despoliârunt? If they who helpe not their poore and needie neighbours, shall eternally be burnt in Hell fire, much more shall they be there burnt, who robbe and spoyle their poore and needie neighbours, who like the Israelites in my text, doe sell the righteous for siluer, and the poore for a paire of shoes, and doe pant after the dust of the earah on the head of their poore brethren, What shall I say more to such? I can onelyonly wish that some remorse and penitencie, may bee wrought in their hearts through the remembrance of my present doctrine, God pleadeth the cause of the poore against the cruell, the couetous, and oppressours.
Is it so? Then in the second place, may this doctrine serue for the consolation, or comfort of the poore and needie, who now lie groaning vnderunder the tyrannie of the cruell and couetous oppressours of this age. GodcProu. 22.23. pleads their cause, God is theirdProu. 23.11. Redeemer, God righteth their wrongs, God spoyleth their spoylers, God takes the care, God takes the tuition of them. May they not well be comforted?
Heare ye then, yee that are poore and needie eEsa. 35.3.Let your weake hands be strengthened, let your feeble knees be confirmed;fVer. 4. Be yee strong, feare not. Behold, your God will come with vengeance, your God will come with recompence; hee will come in due time, and will deliuer you from out the pawes of the bloud-thirstie, and cruell man. Though yee be scorned of the world, and pointed at with the finger, and triumphed ouer by such, as tread you vnderfoot; yet comfort your selues in this your affliction, God pleads your cause.
I speake not this to giuegive encouragement or comfort to such of the poore, as are prophane and wicked. They can make no claime to Gods protection. The stranger, that behaueth himselfe more proudly, then he would at home in his owne Country, and among his friends, he is out of Gods protection. The widdow, that plaieth (asgS…rm. 73. vponupon Deutron. pag. 450. Calvin speaketh) the she-Deuill, that troubleth & vexeth her neighbours, with whom there is more to doe, then with many a man, shee is out of Gods protection. The fatherlesse-childe, that giues himselfe to naughtinesse, shakes of the yoke of pietie, becomes an vnthrift in spite of God, and the world, he is out of Gods protection. The poore, whosoeuer they be, thathPsal. 54.3. hauehave not the feare of God before their eyes, that are giuen ouer to worke wickednesse, and that greedilie; that lie wallowing in sensualitie, in wantonnesse, in drunkennesse, in any filthinesse, they are all out of Gods protection.
I speake onelyonly to comfort the stranger, the widdow, the fatherlesse child, eueryevery poore soule, that is religious, and godly: such asiRom. 12.18. line peaceably with all men, such as are truely distressed before the Lord, such askIames 4.10. 1. Pet. 5.6. humble themselues vnderunder the mightie hand of God, such asl1 Pet. 5.7. cast all their cares and sowrowes vponupon the Lord. Such are the poore, that may receiue true comfort from my propounded doctrine; God pleadeth the cause of the poore against the cruell, the couetous, and oppressours.
We hauehave not yet done with oppressours, the holy Ghost will not so let them goe. They are further described vntounto vsus in the next clause.
They turne aside the way of the meeke.] For the meeke, the word in the originall is foreign The same word, Psal. 10.17. is rendred in our new translation, the humble. So it is translated by themforeign. Seauentie, and the vulgar nHumilium.Interpreter. Some translate it, the poore, some, the miserable; some, the afflicted. The originall word well beareth eueryevery of these significations: the meeke, the humble, the poore, the miserable, the afflicted.
The way of these men may here be taken properly, or figuratiuely. If it be taken properly; then we are here to vnderstand, that the richer sort of the Israelites, did make the poore to turne aside out of their way to give them place, or, did make the poore euen for feare of them, to keepe out of their sight. But if the way here be figuratiuely taken, as well it may by a metaphor, for their cause, their right, their businesse, their trade or course of life; then are we here to vnderstand, that the richer sort of the Israelites did peruert the right of the poore, did hinder their purposes, did disturbe their courses, and did so confound them, that they were not able to make any prouision for themselues.
This metaphoricall signification of a way we meet with, Exod. 18.20. There Moses is counselled by Iethro, to shew his people the way wherein they were to walke. We meet with it also in the Booke of Iob, Chap. 17.9. There Iob sayth, the righteous shall hold on his way. We meete with it in many other places of holy writ, which I must now let passe; in all which, as in this place, the way betokeneth, the cause of a man, his right, his busines, his trade, or course of life. After this figuratiue signification some doe thus expound these words: They turne aside the way of the meeke; or, They peruert the way of the poore: that is, the Israelites their rulers, and gouernours, the rich among them, doe take in ill part what so euer the poore say, or doe. All their words, all their deeds are found fault with. Some malicious inuention, or surmise, is euer at hand to lay the blame vponupon them. This I take to be the fittest exposition for this place.
Here then we hauehave the fourth sinne wherewith the Israelites are here charged. It is Caluninia; their false accusing of the poore, a sinne that euermore attendeth vponupon Oppression. For the cruell, and couetous wretch, who is perswaded that his greatnesse chiefly consisteth in the oppression of the poore, will be sure so to prouide, to keepe the poore vnderunder, that they shall neuer be able to reuenge the wrongs done vntounto them. Let the poore man slip but vnaduisedly or ignorantly, the lawes must by and by take hold on him: whereas the Rich man, the lawes are but as Cobwebs: he breakes throw them all. Hence is that common saying: the poore man doth nothing well; the rich man nothing ill. Yea let the poore man doe all things well, yet will some rich calumniator euer be ready, to giuegive an ill construction of his best wayes; or, as the phrase in my text is, to turne aside the way of the meeke, or, to peruert the way of the poore. The lesson which we are to take from hence for our instruction is this; The poore man, which vseth any honest trade or course of life, is not to be turned out of his way: his words and actions are not to be mis-interpreted.
The reason of this doctrine is plaine in the sixth verse of this Chapter: The Lord will not turne away his punishments from the offenders in this kind; from such, as turne aside or peruert, the way of the meeke, and the poore.
The vse of this doctrine concerneth all those, whom God hath blessed with the wealth of this world. It is their dutie not to be carelesse of the poore, not to grieue them, not to hinder them in their honest courses, not to turne them aside out of their lawfull wayes. You that hauehave wherewith to maintaine your selues abundantly, you may not exempt your selues from doing seruice vntounto God with your abundance. Yea you must straine your selues to the vttermost of your powers to relieue and succour such as are in scarcitie, and in want. This is a sacrifice that God requireth at your hands. Offer it willingly, and you shall hauehave a reward. Your reward it shall not be a corruptible Crowne. It shall be a Crowne of eternitie. It shall be the possession of Heauen it selfe. The poore shall carry you thither.
There is to this purpose a sweete meditation of S. Austin. Serm. 245. de Tempore. There hee b…ingeth in God thus speaking to the rich man: Te diuitem feci; tibi, quod dares, dedi, laturarios tibi pauperes feci: I hauehave made thee rich: I hauehave giuen to thee, that thou mightest giuegive to others; I hauehave made the poore to be thy porters; to be the Cariers of thine almes, and thee, into Heauen. To this sense doth the same S. Austine Serm. 25. de verbis Domini, call the poore man, viam Coeli, the way to Heauen. Via Coeli est pauper, per quam venitur ad Patrem. The poore man is the way to heauen, by which we come vntounto the Father. Incipe ergo erogare, si non vis errare: Begin therefore to errogate, to distribute, to lay out vponupon the poore, if thou wilt not wander or stray from the way to Heauen. Loose thou the fetters of thy patrimony in this life, that hereafter thou mayest hauehave free accesse into Heauen.
Cast away the burthen of thy riches, cast away thy voluntarie bonds; cast away thy anxieties, thy irkesomnesse, wherewith for many yeares thou hast beene disquieted; Da petenti, vt possis ipse accipere: GiueGive to him that asketh of thee an almes, that thou maist thy selfe receiue mercy. Tribue pauperi, si non vis flammis exuri, GiueGive vntounto the poore, if thou wilt not be burnt in the flames of Hell fire. Da in terrâ Christo, quae tibi reddat, in Coelo; GiueGive to Christ on earth, and Christ will repay thee in Heauen. The like hath the same good father, Serm. 227. de Tempore: Si aperueris pauperibus manus tuas, Christus tibi aperiet januas suas, vt Paradisi possessor introcas: If thou wilt open thy hand vntounto the poore, Christ will open his gates vntounto thee, that thou maist enter the possession of Paradise; the Paradise of Heauen. It is a Paradise for pleasure, but a Citie for beautie, and a Kingdome for state. There is God in his fulnesse of glorie, and raignes in iustice. The companie there are all triumphant; they are all invested with glorie, crowned in maiestie, clothed in sinceritie. Their faces shine with beautie, their hearts are filled with pietie, their tongues extoll the Lord with spirituall alacritie; in their hands they beare palmes in token of victorie. No tongue can vtter, no heart can conceiue the boundlesse and endlesse happinesse that shalbe enioyed there. This we know that our corruption shall there put on incorruption, and our mortalitie shall be swallowed vp of life. Euen so be it.