The Case of the Poor Considered, and Charity to Them Recommended.
James Dodson
A
SERMON,
Preached on Thursday Evening, May 29th, 1800, in the Village of Bainsford; for the Benefit of the Poor in that Place.
BY JOHN REID, MINISTER OF THE GOSPEL IN LAWRIESTON.
Published at the request of those who heard it.
The profits arising from the sale to be given to the poor.
FALKIRK.
Printed by T. Johnston. Sold by J. Ogle Edinburgh; M. Ogle Glasgow, and J. M’Laren Stirling.
1800.
[Price Fourpence.]
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THE CASE OF THE POOR CONSIDERED.
James ii. 5.
Hearken, my beloved brethren; Hath not God chosen the poor in this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
MANKIND, who judge according to the outward appearance, are very liable to mistake. Deceived by a fair shew in the flesh, they are in danger of putting darkness for light; and light for darkness. For enabling us to form a judgment according to truth, God hath graciously bestowed the Holy Scriptures; that these may answer the valuable purposes of reproof, correction, and instruction in righteousness. In the sacred passage, from which our text is selected, the inspired Apostle hath it for his object, to correct some mistakes,
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respecting both faith and practice, which had crept in amongst the professors of religion, in his time. One of these mistakes was, that they had the faith of our Lord Jesus Christ with respect of persons. They paid much more attention to the man with the gold ring, and the goodly apparel, than to the poor man in vile raiment; even in cases where they might find that the character of the latter was much more excellent and aimable than was the character of the former. The most powerful argument, which he could possibly use, to convince them of the mistake, is couched in the words before us, “Hath not God chosen the poor in this world rich in faith, and heirs of the kingdom?” Why then, as though he had said, should you despise them? Are you wiser than God; or is your judgment more according to truth than his?
THE choice, of which our Apostle speaks, is evidently unto eternal life; for he pronounces the objects of it, “Heirs of the kingdom which God hath promised to them who love him.” When the righteous are welcomed by their Lord, to “inherit the kingdom prepared for them from the foundation of the world,” it is, at the same time declared, that they go into life eternal.” [Matth. xxv. 34, 35.] It necessarily follows, that the happiness to which the redeemed poor are chosen, is that “eternal life, which God, who cannot lie, promised before the world began;” and that the choice was made from everlasting. It is perfectly consistent with reason that it should be
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so. The omniscient Judge of all the earth can receive no new information, by the lapse of time, or by placing his creatures in this and the other situation; otherwise his knowledge is progressive; which is the same as to say, that he is not God at all. He was just as much prepared to pronounce on the final state of men and angels, from eternity, as ever he can possibly be again. If it be reasonable, that a judge upon the bench, so soon as he hath all the evidence, fully and clearly, before him, should proceed to pronounce sentence; It is equally reasonable, that He, who knows the end from the beginning, should have decreed, from all eternity, whatsoever comes to pass in time.
THE objects of this choice are said to be “poor in this world.” The meaning is, that when once the day declares their real situation, they are, usually, found among the lower classes of men; they are, ordinarily, such as are in, comparatively, low and needy circumstances, especially in times of public calamity and persecution, when the great men of the earth, generally, desert the standard of Jesus. Yet neither poverty nor riches, surely, are the moving cause of Jehovah’s choice. “He hath mercy on whom he will have mercy.” While the children were not yet born, were neither poor nor rich, had done neither good nor evil, the purpose of God according to election was, unalterably, fixed. The genuine love of God is mentioned, as the distinguishing badge, or descriptive character, by
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which the heirs of the kingdom may be known. But even that can never be properly considered as the reason of the choice; for it is only in consequence of his loving us with an everlasting love, and chusing us to salvation, that we love him. The same thing cannot be both cause and effect. But if the mysteries of the kingdom be, ordinarily, hid from the wise and prudent of this world, and revealed to babes; the reason is, “Even so, Father; for so it seemed good in thy sight.” Meanwhile, for holy and important ends, matters have been so ordered, that the heirs of the heavenly kingdom, though rich in faith, are often poor in this world. We say OFTEN, for it is not always, and in every single instance the case. In further discoursing these words it is proposed, First, to notice some of the important ends, which are answered, by ordering matters thus, Secondly, to explain the import of the expression, RICH IN FAITH. And then to conclude with a few inferences. I am first to notice some of the valuable purposes, which are meant to be answered by ordering matters so, as the words before us declare.
AMONGST these, the chief place is due to the declarative glory of God, particularly the magnifying of his sovereignty. To illustrate the glory of the divine perfections, is an end worthy of the great Jehovah himself; and what he hath, unquestionably, ever kept in view, both in his eternal purposes, and in all the works of his hands. Wherefore
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it was highly proper, that in selecting the heirs of the everlasting kingdom, sovereignty, as well as the other attributes of Deity, should shine forth, with unsullied glory. Finding, from the oracles of truth, that though there may be some, yet “Not many wise men after the flesh, not many mighty, not many noble, are called; but that God hath chosen the foolish things of the world to confound the wise;” [1 Cor. i. 26, 27.] we read, in legible characters, on this part of the divine procedure, the very expressive motto, “Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” [Rom. ix. 21.] The great Lord of the church assumes it as his prerogative, “To do with his own as it seemeth good unto him.” Shall our eye then be evil, because he is good; and because he doth all things for his own glory? But while speaking of the divine sovereignty; let us beware, my brethren, of attaching a false idea to the term. It was never intended to signify, a lawless liberty of acting arbitrarily, or according as a capricious fancy may dictate, without any solid reason. By no means. Jehovah, even when doing whatsoever pleaseth him, is necessarily guided by the eternal and inviolable rectitude of his own nature. Hence, his sovereignty can only mean, an essential right to act at all times, and in all cases, through the whole extent of his vast dominions, in a way fully consistent with his own glory; without being under any possible control, from heaven, earth or hell. To make this awful truth, strikingly, appear, he hath ordered
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matters so, that the heirs of the heavenly inheritance are often poor in this world.
BUT though this might suffice, to explain the case before us; the Lord hath been graciously pleased to give such account of his matters, as warrants us further to observe, That temporal poverty is often found to be the lot of the saints; in order to signify, that their heavenly Father hath provided for them some better thing, than what this world can afford. An inspired Apostle informs us, That it is the part of the parents to lay up for the children. [2 Cor. xii. 14.] Daily observation also tells us, that even fathers, after the flesh, are careful to provide, for their offspring, such inheritances as their circumstances will allow. It would certainly reflect dishonour on our Father who is in heaven, to suppose that he had provided no inheritance at all for the children of his own family. It would stain the glory of these tender bowels, which are troubled for every Ephraim, who is his dear child, and whom he earnestly remembers still. But the text informs us, that their inheritance is not, usually at least, of an earthly kind. Consequently, it must be some other and better inheritance, that is to say an heavenly. Hence it is recorded of the old Testament worthies, that “They desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for he hath prepared for them a city.” The primitive christians, in the times of the Apostles “Took joyfully the spoiling of their goods, knowing in themselves that they had
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in heaven a better and an enduring substance.” [Heb. x. 34.] To the praise of their God and Father, the heirs of the kingdom, who are rich in faith, though, often poor in this world, are all warranted to say, “According to his abundant mercy he hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away.” [1 Pet. i. 3, 4.]
TO attach the hearts of the Lord’s people the more strongly unto himself, is also an important end, which, through the divine blessing, may be gained, by the sovereign disposal, now under our consideration. It is a precious law of his kingdom, “That with purpose of heart we should cleave unto the Lord.” [Acts xi. 23.] Our indispensible duty, and our everlasting interest are involved in it. The most enlightened saints have cheerfully subscribed to its propriety. Let one speak the experience of all, who have been partakers of like precious faith with himself, “Surely it is good for me,” says he, “that I draw near to God.” Must it not, then, be a matter of very great importance, to have the mind freed from the pernicious influence of every dangerous allurement, every ensnaring pleasure; that thus we may be taught to say, “Whom have I in heaven but thee? And there is none upon earth that I desire besides thee.” The omniscient eye of Jehovah can soon discern that worldly riches, and the
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enticing pleasures of this life, are often rivals with himself, on the throne of the heart. He is a jealous God; and therefore in holy zeal for his own glory, which he will not give to another, and in compassion to the souls of his children, he often denies them worldly riches and preferments, that they may be the more disposed to love the Lord their God, with all their heart, soul, mind, and strength. That they may look to him, and say, “Thou art my refuge, and my portion in the land of the living.” [Psal. cxlii. 5.] It was not till the prodigal found his attempt to fill his belly with the husks that the swine did eat, altogether unavailing, that he began, seriously, to think of the great abundance in his fathers house. But finding VANITY AND VEXATION OF SPIRIT written on all his enjoyments, in the place where he was: he, then, indulged the pleasing reflection, “That in his father’s house there was bread enough and to spare.” [Luke xv.] He felt strongly attached to his native residence, and to the honourable company of his father; from whom he had been enticed away, by the destructive allurements of an evil world. So is it, usually with the sons and daughters of the Most High, when stript of earthly pleasures. Again,
THE Lord hath ordered matters thus, for the purpose of teaching his poor saints, never to envy those men, who have their portion in this life, and whose belly is filled with God’s hid treasure: but who have no proper views of happiness, or of rational enjoyment, beyond death and the grave.
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Even the heirs of the heavenly kingdom are sometimes in danger of being stumbled, when they see the prosperity of the wicked. Left, for a moment, to consult with flesh and blood; they begin thus to expostulate: “Am I, indeed, an heir of God, and a joint heir with Christ? Hath it pleased my heavenly Father to translate me from the power of darkness, into the kingdom of his dear Son? Is it my great concern, my daily study, that, being delivered out of the hands of mine enemies, I should serve him in holiness, and in righteousness, all the days of my life? This being the case with me; how is it, that my tribulations are more in number; my worldly prosperity is less; and I am more severely treated, than what is the case with even the openly wicked and profane, who go on, impenitently, in their trespasses?” Thus do they speak, when the law in the members, warring against the law of the mind, brings them into captivity, unto the law of sin. Then their language is such as we find the Psalmist himself, in the hour of temptation held “I was envious,” says he, “at the foolish, when I saw the prosperity of the wicked. They are not in trouble as other men: neither are they plagued like other men. Behold, these are the ungodly who prosper in the world; they increase in riches. Verily I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning.” [Psal. lxxiii. 3, 5, 12, 13, 14.] To guard his meek and poor afflicted ones against this mistake, The Lord graciously brings them into his sanctuary: where
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they soon learn that the wicked, even amidst all their riches and outward prosperity, are set upon a very slippery place, ready to be cast down into destruction. Divinely instructed, then, it becomes them to say, “Let these sons of avarice enjoy, unmolested, their earthly inheritance, and make the best of it they can. Let them rejoice under the shadow of all such brambles, as this howling wilderness can produce. We have no reason to grudge them their transitory bliss; their short liv’d glory; which is only like the flower of the field. The inheritance which our God and Father hath provided for us is infinitely more excellent, and lasting as the days of eternity.” Those who are possessed of great affluence, but at the same time impenitently wicked, may, in their life time, receive their good things: while such as are rich in faith, but poor in this world, may receive their evil things; but the discriminating time is at hand, when the former shall be for ever tormented; and the latter for ever comforted. Besides,
THE sovereign disposal of providence, concerning which we now speak, evidently answers the important purpose of teaching the saints, not to look at the things which are seen; but at those things which are unseen. This is a very necessary and useful lesson. But flesh and blood can never, properly, reveal it unto us; it must be learned in the school of Him who taught, as never man did. Nothing, however, as a mean of divine appointment, can be better calculated
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to answer the end, than this striking doctrine before us, that these who are destin’d to inherit the kingdom, prepared for them from the foundation of the world, are often loaded with disease and external poverty, in this life. Attending to the scenes of mortality, which are continually opening to their view, and having, oftentimes, themselves a very large share in the calamities of human life, they can find little or nothing, on this side the grave, to captivate their heart. Looking merely to those things, which are the objects of their external senses, a very gloomy prospect, indeed, presents to view; “Labours more abundant than in the case of many others, stripes above measure, prisons frequent, deaths oft, stoning, suffering shipwreck, perils of waters, perils of robbers, perils by their own countrymen, perils by the heathen, perils in the city, perils in the wilderness, perils in the sea, perils among false brethren, weariness, painfulness, watchings often, hunger, thirst, cold and nakedness.” [2 Cor. xi. 23,—27.] Forbidding train! But some, or all, of these have been endured by such as have gone before, and may still be expected; for “through much tribulation we must enter into the kingdom of God.” [Acts xiv. 22.] Had the poor saints, in gospel Jerusalem, no prospect beyond these dreary scenes; they would certainly be of all men the most miserable. But they are brought, by the over-ruling providence of God, into situations like these, that they may be more effectually taught to draw aside the curtain and take a solacing view of heaven’s King in all his
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beauty, and of the land which is afar off. This is expressed, with admirable elegance, by one who was indeed poor in this world, but very rich in faith. “Our light affliction,” says he, “which is but for a moment, worketh for us a far more exceeding even an eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” [2 Cor. iv. 17, 18.] Once more,
THE wise and sovereign disposal, now under our consideration hath for its object, To expose the folly of carnal men, in setting their minds on perishing riches. Let not our meaning be mistaken: it is not the lawful possession of temporal riches, or the employing of them for honourable purposes, which we condemn; to these no blame can ever properly be attached; it is the trusting in uncertain riches, the suffering them to engross our attention, to the neglect of the one thing needful, against which it is necessary to warn. “The love of money,” we are told, “is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.” [1 Tim. vi. 10.] The Redeemer’s expressive language is, “Children, how hard is it for them who trust in riches to enter into the kingdom of God!” [Mark x. 24.] But in all the revelations of his will, which he hath been pleased to make unto the sons of men, and in his wise administration of that kingdom which ruleth over all,
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it hath ever been the great design of Jehovah, not only to recommend pure and undefiled religion, but also to expose vice; that every one may see it to be the abominable thing which he hateth. This design is accomplished by the doctrine of our text. The important information, which it contains, proclaims the absurdity of setting the heart on worldly riches. The great and infallible Judge of propriety reckons them altogether beneath the notice of those who are ordained to eternal life, and to the sure possession of the incorruptible inheritance. His salutary advice to them, and to all in general, is, “Lay not up for yourselves treasures upon earth, where moth and rust do corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where your treasure is, there will your heart be also.” [Matth. vi. 19—21.] Our Apostle justly exposes the extreme folly of trusting to deceitful riches, while he thus addresses the worshippers of mammon, “Go to now ye rich men, weep and howl for your miseries which shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered: and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.” [James v. 1,—3.] The wicked must not think to escape the severe, but just censures of Him who is of purer eyes than to behold iniquity. His declarative glory is concerned in
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making manifest their folly unto all men; and in rendering them wholly inexcusable, at that decisive moment, when, unexpectedly deprived of all their worldly grandeur and riches, their soul shall be required of them, and they shall be driven away in their wickedness.
To illustrate the glory of divine sovereignty; attach the hearts of believers the more strongly unto Him, who is the strength of their heart, and their portion for ever; signify that God hath provided for his children some better thing, than what this world can afford; teach his people, never to envy those men, who have their portion in this life; learn his own to look, not at the things which are seen and are temporal, but at those which are unseen, and are eternal; and expose the folly of carnal men, in thirsting, so insatiably, after perishing riches, are, we see, valuable purposes, which may be answered, by ordaining, that the heirs of glory should, oftentimes, be poor in this world.
IT was proposed, Secondly, to explain the import of being RICH IN FAITH: the precious epithet, by which the heirs of the heavenly inheritance are characterized.
THIS mode of expression plainly signifies, that faith is a very valuable acquisition; whereby the souls of men are much enriched. In Jehovah’s estimation, what makes a person truly rich, and more excellent than his neighbour, is not the possession
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of great worldly wealth, and affluence, but the precious treasures of grace in the soul. Having received abundance of grace, and of the gift of righteousness, and having his heart purified by faith, the heir of glory ranks in the honourable list of those concerning whom it is said, “A good man out of the good treasure of his heart, bringeth forth good things.” [Matth. xii. 35.] But why is that faith which purifies the heart and works by love, in connection with the other adorning graces of the Divine Spirit, in the regenerated soul, compared to a good treasure; if it be not to tell us, that it is an attainment of very high consideration, in the sight of God; and proves it’s possessor to belong unto the number of those, who, though they be poor in this world, are, spiritually very rich? The spiritual gifts bestowed by the God of salvation, must necessarily be considered as truly ennobling and enriching. They are called “good and perfect gifts.” Faith is one of these; “By grace are ye saved through faith; it is the gift of God.” [Eph. ii. 8.] Faith is, indeed, declared, in so many words, to be precious, a valuable acquisition. “That the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory, at the appearing of Jesus Christ. [1 Pet. i. 7.] Them who have obtained like precious faith with us.” [2 Pet. i. 1.] In this light must the Apostle of the Gentiles have viewed it; when speaking of himself, in the capacity of a gospel minister, he says, “As poor yet making many rich.” [2 Cor. vi. 10.] How
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did he make his hearers rich? Not, surely, by giving to every one of them fields and vineyards, or by the bestowment of worldly property; for silver and gold he himself had, frequently, none; but he was instrumental in making many rich, while the gospel, preached by him was the power of God, and the wisdom of God, for the honourable purpose of begetting faith in many souls, formerly destitute of such a precious and enriching treasure, and for more and more building up and establishing in the faith, those, who were already possessed of it.
THIS phraseology, RICH IN FAITH, also marks the peculiar nature of that adorning grace. It considers it as consisting chiefly in realizing the precious blessings contained in the promises. It leads our views directly to the inspired Apostle’s, incomparably, beautiful definition, “Now faith is the substance of things hoped for, the evidence of things not seen.” [Heb. xi. 1.] As to what he hath immediately on hand, or in present actual possession, the believer’s portion may sometimes be, indeed, very scanty. But let faith draw aside the vail and take a view of the durable riches and righteousness, which are treasured up in the storehouse of the great and precious promises: and then the heir of the kingdom hath all, he abounds. He possesses “the hidden riches of secret places.” How did Abraham, the father of the faithful, enjoy a seed numerous as the stars of heaven, while as yet he had no child?
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How did he embrace “God manifested in the flesh, the seed in whom all nations were to be blessed?” How did he, Isaac and Jacob, who sojourned together in tents as fellow-heirs of the same promise, inherit the land of Canaan, for an everlasting possession? Not by being, directly and immediately, present and actual partakers of these blessings. No; but they were strong in the faith, giving glory to God. They staggered not at the promise through unbelief. Thus they anticipated all the future happiness, secured by the veracity of Him, who, “willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, they might have a strong consolation, who had fled for refuge, to lay hold on the hope set before them.” [Heb. vi. 17, 18.] The power of turning all into gold, falsely attributed to the philosopher’s imaginary stone, may be justly attributed unto faith, in respect of the fine gold, tried in the fire, by which the saints are, truly, enriched. Faith turns all the promised blessings of the new and well ordered covenant into real advantage, for the present peace and comfort of the soul. It was in this manner, that Abraham saw Christ’s day afar off, and was glad. It was thus that the rest of the Old Testament “worthies died in faith not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them.” [Heb. xi. 13.] Happy cloud of witnesses! Blessed heirs of the kingdom; who, though poor in
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this world, were so exceedingly rich, in and through faith! The unspeakable joies, and real advantages of the great salvation were already theirs, by the realizing act of precious faith.
THE descriptive language, before us, evidently considers faith as the divinely appointed mean, whereby the saints actually take possession of their incorruptible inheritance, their enriching portion; which they all enjoy, partly in the kingdom of grace here, and completely in the kingdom of glory hereafter. According to the covenant made with Adam, in his state of innocence, the imortal crown was promised, to him and his posterity, on the footing of his personal, perfect, and continued obedience, as the representative of all mankind. Since the breach of that covenant, we are taught, “that by the deeds of the law there shall no flesh be justified in the sight of God.” [Rom. iii. 20.] The plain, and deeply interesting, doctrine now is, “If the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.—If there had been a law given, which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them who believe.” [Gal. iii. 18, 21, 22.] The inheritance, unto which all the saints, whether poor or rich in this world, are heirs, is not, since the fall, to him who worketh, but to him that BELIEVETH. It is, indeed very requisite, yea, indispensibly necessary, that they
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who have believed be careful to maintain good works, for other important purposes; but in making out their title to the heavenly kingdom, their works have no concern. Nay, even faith itself hath no claim to this honour; there is nothing meritorious of salvation in it; still, however, it is the precious instrument, the hand of the soul, if we may so speak, whereby we receive Christ, our truly enriching portion; appropriating him, “as made of God unto us wisdom, and righteousness, and sanctification, and redemption.” In other words; faith is that by which we lay hold on eternal life. “He who believeth on the Son hath everlasting life: he who believeth not the Son shall not see life.” [John iii. 36.] It is, not according to our works, but, “According to his abundant mercy, that the God and Father of our Lord Jesus Christ hath begotten us again, by the resurrection of Jesus Christ from the dead, to an inheritance, incorruptible and undefiled, and that fadeth not away, reserved in heaven for those who are kept by the power of God, through FAITH unto salvation.” [1 Pet. i. 3—5.] If ever any of us, my brethren, shall be filled, or enriched, with all the fulness of God, and put in actual possession of the kingdom, prepared before the foundation of the world; it must, assuredly, be by means of faith in Him, who was delivered for our offences, and raised again for our justification.
THE words, now under consideration, no less certainly, import, that frequent and vigorous act-
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ings of faith are characteristic of all those, who shall inherit the kingdom of God. One is said to be rich in those things, wherein he remarkably abounds. “Abram was very rich in cattle, in silver, and in gold.” [Gen. xiii. 2.] That is, he had great abundance of all these. At the same time, he was also rich, in a far superior sense of the term, while he was “strong in the faith, giving glory to God.” So much did the religion of the venerable patriarch consist in the frequent acting of faith, that he hath been, emphatically, called, “The father of all them who believe.” [Rom. iv. 11.] In the expressive language of our text, those who exceedingly abound in works of faith, and labours of love, may very justly be pronounced RICH IN FAITH. To this honourable, and distinguishing epithet, the believing members of the primitive christian church, at Rome, might be considered as, very properly, entitled; when, on account of the frequent and vigorous exercise of this grace, and their stedfast adherence to the gospel, it is said of them, “That their faith was spoken of, throughout the whole world.” [Rom. i. 8.] The believing Corinthians may be, justly, ranked in the same honourable company; seeing the Apostle of the Gentiles considers himself as divinely warranted thus to address them, “As ye abound in every thing, in FAITH, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.” [2 Cor. viii. 7.] In his comprehensive enumeration of the precious fruits, in which they abounded, he justly places faith on the head of the
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list, as that which was especially ornamental and enriching, and which had its proper influence on all the rest. He himself considers it as the great business of his life, his most honourable employment, to be constantly exercising faith on the Son of God. “The life,” says he, “which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” [Gal. ii. 20.] The just, and such are all who shall inherit the kingdom of God, are said to live by their faith. They find much room for the daily exercise of it. They may as soon cease to be saints, as cease to have faith in God. In proportion, therefore, to the strength and to the frequency of their believing exercise, may the children of God, however poor in this world, be called rich in faith.
While the saints of the Most High receive this commendation, of which we speak, it, unquestionably, signifies, that they find much holy satisfaction, in believing God to be the strength of their heart, and their portion for ever. It is the business of faith to speak unto the God of salvation, in the Psalmist’s language, “The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot.” [Psal. xvi. 5.] Saying so, upon solid grounds; heavenly joy is diffused through the soul; unspeakable satisfaction is felt, in contemplating the goodly heritage. Even those, whose share of worldly property is but moderate, are sometimes pronounced rich; while they possess some of the more refined enjoy-
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ments in human life, under the smiles of a kind providence, and in such manner as yields them much comfort and satisfaction, in their own minds. Hence, in the case of one who hath his children, or other near and dear relations, like olive plants around his table, all in health and prosperity, and all sustaining a fair and honourable character; it is no unusual thing to say of such a person, “Surely he is a very happy, or, he is a very rich man.” His happiness and riches are considered as consisting much in the remarkable satisfaction which he must necessarily feel in his own breast. The true believer, whose heart is firmly fixed, trusting in the Lord, cannot, surely, be behind, in feeling the most exquisite pleasure. His spiritual treasures, and heavenly affluence, dispose him to say, “Return unto thy rest. O my soul; for the Lord hath dealt bountifully with thee.” [Psal. cxvi. 7.] He can solemnly appeal to the omniscient God, and say, “Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.” [Psal. iv. 7.] “He is satisfied with the goodness of God’s house, even of his holy temple.” He drinks deep in the rivers of pleasure; while he hears his Lord’s voice, saying unto him, “Peace I leave with you; my peace I give unto you.” [John xiv. 27.] All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s; and Christ is God’s.” [1 Cor. iii. 21—23.] He is truly a happy man! He is, indeed, very rich!
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Lastly, concerning the import of the beautiful expression before us, it seems plainly to denote, That when the heirs of the kingdom above shall see the end of their faith, even the complete salvation of their souls; they will be rich, in the very highest sense of the word. By faith they enter upon their heavenly journey at first. In the daily exercise of faith, they make progress towards that wealthy heritage, concerning which their Lord hath said, that he will give it them. And their faith will, at last, terminate in the actual and full enjoyment of a portion, so transcendently rich and glorious, that its properties exceed the powers of language to describe. “For eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them who love him.” [1 Cor. ii. 9.] In Sacred Scripture, the believer’s salvation, as an inestimable privilege enjoyed by him, is considered in a twofold light, as begun, and as completed. Even in the first stage of it, he is truly rich; but in the last, he is, incomparably, more so. To mark the progress, we are told, “The path of the just is as the shining light, that shineth more and more unto the perfect day. [Prov. iv. 18.]—He who hath begun a good work in you, will perform it until the day of Jesus Christ. [Phil. i. 6.] Now is our salvation nearer than when we believed. [Rom. xiii. 11.]—Receiving the end of your faith, even the salvation of your souls.” [1 Pet. i. 9.] Wherefore, if we have attended the believer, prosecuting his journey through this world, as a stran-
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ger and a pilgrim upon the earth; if we have seen him, frequently, subjected to cold, and hunger, and thirst, and nakedness, or, in the day of very great tribulation, it may be, wandering about in sheep skins and goats skins, afflicted, destitute, tormented, and having no certain dwelling place, truly poor in this world; let us not leave him in such a situation, before we consider, how rich he is in faith. Nay, let us trace him to the realms of light, and witness his welcome into the joy of his Lord; his receiving of the sentence, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” when his faith will be swallowed up in eternal, and inconceivably bright vision; then, surely, he may, with safety, be pronounced RICH TOWARD GOD.
FULL of meaning, then, the sacred phraseology of the text implies, That faith is a very precious and enriching acquisition; it consists much in realizing promised blessings; it is the honoured mean, by which we lay hold on eternal life; frequent, and vigorous actings of it are characteristic of the saints; while all those who have it, derive much satisfaction from the contemplation of their inheritance; and when they shall see the end of their faith, even the completed salvation of their souls, they shall be truly rich. A few reflections shall now conclude this discourse.
THE propriety of subscribing unto the equity of Jehovah’s administration, is plainly inferable from
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Jehovah’s administration, is plainly inferable from this doctrine. If all be, indeed, well, which ends well; it certainly becomes us to say, “Good is the will of the Lord;” even when he declares it to be his pleasure, that the heirs of his spiritual kingdom, though rich in faith, should, often, be poor in this world. If he should bring them through fire and water, it is on their way to a wealthy place. If the suffering Surety, in a case infinitely more hard and trying, was ready to say, unto his Father and our Father, his God and our God, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done; shall not the disciples of this meek and lowly Saviour cheerfully say, If the cup of poverty, of manifold hardships and distress, in this world, may not pass from me except I drink it, thy will be done? Concerning such allotments of providence, let us carefully consider, let us firmly believe, “This also cometh forth from the Lord of hosts, who is wonderful in counsel, and excellent in working.” Let that language of the ancient church also be ours, “The Lord is righteous in all his ways, and holy in all his works.”
THE subject, to which our attention hath been called, also warns us, to beware of drawing rash conclusions, with regard to either the happiness or misery of our fellow-men, on account of what we see befall them in this life. “No man knoweth either love or hatred by all that is before them.” The most flourishing outward circumstances will,
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by no means, prove, that we are in a state of favour with God; nor can the most abject poverty and distress make it evident, that God is our enemy, and fights against us. Were we to make any estimate at all, from such considerations; it would, indeed, rather be, that if in this life only the righteous have hope, they are of all men the most miserable, because of their, comparatively, more numerous, and greater afflictions. But it is possible, and we see it sometimes actually happen, that even those who are openly wicked, who seem to have made a covenant with death, and with hell to be in agreement, are also poor in this world, and have not where to lay their head; though, from the scope of the text, it is plain, that the other is the more common case. Although, therefore, our neighbours, of sober character, may be found in very indigent circumstances, struggling with manifold hardships and calamities, every day of their life; let us not, on this account, draw hard conclusions, with respect to the reality of their religion, or their enjoyment of the divine favour. This was the fatal mistake of Job’s friends, with regard to him, when the chastising hand of the Almighty was upon him. But “whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” Poverty and hardship may be the lot of his dearest children, his peculiar favourites.
FROM a review of what hath been said, the saints of God are taught, to let patience have her perfect work in their souls, amidst all the momentary tri-
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bulations of this life. Their afflictions can only be of very short continuance. It is only in this world, that they can be poor and destitute. But we are certain, that FEW, as well as evil, are the days of the years of their pilgrimage, here below. Yet a little while, and he who shall come, to bring them unto the enjoyment of their everlasting inheritance, will come and will not tarry. Though pain be severe, if we be certain it shall be very short, we bear it the more patiently. Who would not willingly submit to poverty, for a few days; in the view of being unspeakably rich, through all eternity? Though the heir to a valuable estate should suffer want and hardships, for a few days when on his journey to take possession of it; he would make but small account of these, in consideration of the great abundance before him. Let the same be the view of those, who are hastening to the crown, which the Lord the righteous judge will give them, at the day of his appearance.
THE important, and now remarkably seasonable duty, of considering the poor, is so evident, from the doctrine which you have heard, that he may run, who reads it. Hath the Most High God, the Possessor of heaven and earth, been graciously pleased to vouchsafe them his attention; hath he thought upon them, in their low condition; hath he told us, that, in the council of peace from eternity, he set his love upon many such, as should be poor in this world; and shall we, who are made of the same blood with themselves, judge them beneath our no-
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tice? Have the bowels of our heavenly Father been so remarkably moved towards such, that, in the exceeding riches of his grace, he hath provided for them, an everlasting inheritance; and shall we grudge to bestow on them a small mite of our worldly substance? It is expected this shall not be the case. Indeed, the object of our meeting, tonight, says, that better things are hoped of us, and things which accompany salvation, though we thus speak. It says, that some, at least, are willing to embrace the opportunity of contributing for the relief of the poor. It is therefore expected of all, whose circumstances permit them to do it, without injuring themselves, or their families. Those in a special manner, into whose hand the God of providence hath given plentifully, should be careful, thus to honour the Lord with their substance. The commission from heaven, with respect to them is, “Charge them who are rich in this world—that they do good, that they be rich in good works, ready to distribute, willing to communicate.” Let all who have it in their power, shew a holy cheerfulness, in the performance of the duty. Peradventure, the blessing of some, who are ready to perish, may come upon them. Yea, a still superior blessing is promised: “Blessed,” saith the Lord himself, “is he who considereth the poor.” But it is not improbable, that the honest inclination of some individuals, on this occasion, may exceed their ability. Their language may be to this purpose, “I would willingly contribute, for the help of the poor; but, alas, I have nothing to bestow; I myself find
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no small difficulty in procuring the necessaries of life for mine own household.” Be it so; “If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.” While every one, who hath it in his power, without injuring himself or defrauding others, should, certainly, give something; it is by no means required of those, who have it not in their power, unless at the expence of violating the still superior claims of justice. But though silver and gold you should have none; give them such as you have; your best wishes, your fervent prayers at the throne of grace, your christian sympathy, your deep concern for their everlasting happiness; with such sacrifices, especially when you, really, have none other, the Lord will be well pleased.
THE subject may also suggest a word of advice, unto the poor and needy themselves; if, peradventure, there be any of them now present before God, in this place of convocation. Although, my indigent brethren, we have willingly offered our services, this evening, for your temporal benefit; mistake us not, as if this were the only, or even the highest object of our attention. No; in the name of the Lord, we, sincerely, wish you to be blessed, with all spiritual blessings, in heavenly places, in Christ Jesus. In the execution of our important commission, we present to your view, as the object of your faith as the glorious hope set before you in the gospel, the all-sufficient Saviour, the Heir of all things; “Who, though he was rich, yet for your sakes he
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became poor, that ye through his poverty might be rich.” In more respects than one, perhaps, some of you may be “Wretched and miserable, and poor, and blind, and naked.” In such trying circumstances, despair not of help; hearken to the salutary advice, “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.” The riches of this wonderful Counsellor are unsearchable, they are durable riches. Receive them from his blessed hand; for he giveth liberally, and upbraideth none. No matter, how deep your poverty, in this world. If you be found heirs of God, and joint heirs with Christ; a full recompence will, at last, be given you, of the Lord God of Israel, under whose wings you are now called to come and put your trust. If you be wise, my dear brethren, in now chusing for your everlasting portion the hidden riches of secret places, you shall, most certainly, be wise for yourselves; but if you scorn the precious offers of the gospel, you alone must bear it.
TO conclude, Let us all learn, what is the present, the important exercise required of us. It is a deep and abiding concern, in the diligent use of every appointed mean, that to us it may be given in the behalf of Christ to believe in his name; that so, being found partakers of like precious faith with others, we may all rank in the honourable company of those who are “rich in faith and heirs of
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the kingdom.” This, unquestionably, whether we be poor or rich as to worldly property, is the one thing needful. “Without faith it is impossible to please God.” The distinguishing character of all those, who have neither part nor lot in the heavenly inheritance, is, “The fearful and unbelieving.” Awful description! But all the heirs of the kingdom are known by that faith which purifies the heart, and works by love. Whosoever believeth on the Son of God hath eternal life abiding in him: He shall be raised up at the last day. And, when two very opposite sentences shall mark an everlasting separation between the righteous and the wicked, he shall be welcomed into the mansions of bliss, in the transcendently beautiful language of that sentence, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Brethren, the time is short. It will soon be a matter of no consequence, whether we be rich, or poor in this world. The interesting queries will be, Whether we are in the gall of bitterness and bonds of iniquity; or be translated from the power of darkness into the kingdom of God’s dear Son? Whether we be unbelievers; or be rich in faith? Whether we be wicked and slothful servants; or good and faithful servants, who have glorified our Lord upon earth, and finished the work, given us to do, in our respective stations? As, therefore we dread the endless misery of those who shall inhabit the regions of woe; as we value the incon-
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ceivable pleasures, which are at God’s right hand, where there are fulness of joy and pleasures for evermore; and as we must, soon, be accountable at the judgment seat of Christ; let us all give diligence to make our calling and election sure. Let it be our great concern, that we may be found the worthy sons and daughters of the Almighty, who are comely, through his comeliness put upon them. Then shall we stand in the assembly of those, who are “rich in faith and heirs of the kingdom.”
THE END.
FALKIRK,
Printed by T. JOHNSTON,
1800.