Chapter 6
Containing the great obligations, and the great advantages of making a wise
and religious use of our estates and fortunes.
AS THE HOLINESS of Christianity consecrates all states and employments of life unto God, as it requires us to aspire after an universal obedience, doing and using everything as the servants of God, so are we more specially obliged to observe this religious exactness in the use of our estates and fortunes. The reason of this would appear very plain, if we were only to consider, that our estate is as much the gift of God, as our eyes or our hands, and is no more to be buried or thrown away at pleasure, than we are to put out our eyes, or throw away our limbs as we please. But, besides this consideration, there are several other great and important reasons why we should be religiously exact in the use of our estates.
First, Because the manner of using our money or spending our estate enters so far into the business of every day, and makes so great a part of our common life, that our common life must be much of the same nature as our common way of spending our estate. If reason and religion govern us in this, then reason and religion have got great hold of us; but if humor, pride, and fancy, are the measures of our spending our estate, then humor, pride, and fancy, will have the direction of the greatest part of our life.
Secondly, Another great reason for devoting all our estate to right uses, is this: because it is capable of being used to the most excellent purposes, and is so great a means of doing good. If we waste it we do not waste a trifle, that signifies little, but we waste that which might be made as eyes to the blind, as a husband to the widow, as a father to the orphan; we waste that which not only enables us to minister worldly comforts to those that are in distress, but that which might purchase for ourselves everlasting treasures in Heaven. So that if we part with our money in foolish ways, we part with a great power of comforting our fellow-creatures, and of making ourselves forever blessed.
If there be nothing so glorious as doing good, if there is nothing that makes us so like to God, then nothing can be so glorious in the use of our money, as to use it all in works of love and goodness, making ourselves friends, and fathers, and benefactors, to all our fellow-creatures, imitating the Divine love, and turning all our power into acts of generosity, care, and kindness to such as are in need of it.
If a man had eyes, and hands, and feet, that he could give to those that wanted them; if he should either lock them up in a chest, or please himself with some needless or ridiculous use of them, instead of giving them to his brethren that were blind and lame, should we not justly reckon him an inhuman wretch? If he should rather choose to amuse himself with furnishing his house with those things, than to entitle himself to an eternal reward, by giving them to those that wanted eyes and hands, might we not justly reckon him mad?
Now money has very much the nature of eyes and feet; if we either lock it up in chests, or waste it in needless and ridiculous expenses upon ourselves, whilst the poor and the distressed want it for their necessary uses; if we consume it in the ridiculous ornaments of apparel, whilst others are starving in nakedness; we are not far from the cruelty of him, that chooses rather to adorn his house with the hands and eyes than to give them to those that want them. If we choose to indulge ourselves in such expensive enjoyments as have no real use in them, such as satisfy no real want, rather than to entitle ourselves to an eternal reward, by disposing of our money well, we are guilty of his madness, that rather chooses to lock up eyes and hands, than to make himself forever blessed, by giving them to those that want them. For after we have satisfied our own sober and reasonable wants, all the rest of our money is but like spare eyes or hands; it is something that we cannot keep to ourselves without being foolish in the use of it, something that can only be used well, by giving it to those that want it.
Thirdly, If we waste our money, we are not only guilty of wasting a talent which God has given us, we are not only guilty of making that useless, which is so powerful a means of doing good, but we do ourselves this further harm, that we turn this useful talent into a powerful means of corrupting ourselves; because so far as it is spent wrong, so far it is spent in support of some wrong temper, in gratifying some vain and unreasonable desires, in conforming to those fashions, and pride of the world, which, as Christians and reasonable men, we are obliged to renounce. As wit and fine parts cannot be trifled away, and only lost, but will expose those that have them into14 greater follies, if they are not strictly devoted to piety; so money, if it is not used strictly according to reason and religion, can not only be trifled away, but it will betray people into greater follies, and make them live a more silly and extravagant life, than they could have done without it.
If, therefore, you do not spend your money in doing good to others, you must spend it to the hurt of yourself. You will act like a man, that should refuse to give that as a cordial to a sick friend, though he could not drink it himself without inflaming his blood. For this is the case of superfluous money; if you give it to those that want it, it is a cordial; if you spend it upon yourself in something that you do not want, it only inflames and disorders your mind, and makes you worse than you would be without it.
Consider again the fore-mentioned comparison; if the man that would not make a right use of spare eyes and hands, should, by continually trying to use them himself, spoil his own eyes and hands, we might justly accuse him of still greater madness.
Now this is truly the case of riches spent upon ourselves in vain and needless expenses; in trying to use them where they have no real use, nor we any real want, we only use them to our great hurt, in creating unreasonable desires, in nourishing ill tempers, in indulging our passions, and supporting a worldly, vain turn of mind. For high eating and drinking, fine clothes, and fine houses, state and equipage, gay pleasures, and diversions, do all of them naturally hurt and disorder our hearts; they are the food and nourishment of all the folly and weakness of our nature, and are certain means to make us vain and worldly in our tempers. They are all of them the support of something, that ought not to be supported; they are contrary to that sobriety and piety of heart which relishes Divine things; they are like so many weights upon our minds, that make us less able, and less inclined, to raise up our thoughts and affections to the things that are above.
So that money thus spent is not merely wasted or lost, but it is spent to bad purposes, and miserable effects, to the corruption and disorder of our hearts, and to the making us less able to live up to the sublime doctrines of the Gospel. It is but like keeping money from the poor, to buy poison for ourselves. For so much as is spent in the vanity of dress, may be reckoned so much laid out to fix vanity in our minds. So much as is laid out for idleness and indulgence, may be reckoned so much given to render our hearts dull and sensual. So much as is spent in state and equipage, may be reckoned so much spent to dazzle your own eyes, and render you the idol of your own imagination. And so in everything, when you go from reasonable wants, you only support some unreasonable temper, some turn of mind, which every good Christian is called upon to renounce.
So that on all accounts, whether we consider our fortune as a talent, and trust from God, or the great good that it enables us to do, or the great harm that it does to ourselves, if idly spent; on all these great accounts it appears, that it is absolutely necessary to make reason and religion the strict rule of using all our fortune.
Every exhortation in Scripture to be wise and reasonable, satisfying only such wants as God would have satisfied; every exhortation to be spiritual and heavenly, pressing after a glorious change of our nature; every exhortation to love our neighbor as ourselves, to love all mankind as God has loved them, is a command to be strictly religious in the use of our money. For none of these tempers can be complied with, unless we be wise and reasonable, spiritual and heavenly, exercising a brotherly love, a godlike charity, in the use of all our fortune. These tempers, and this use of our worldly goods, is so much the doctrine of all the New Testament, that you cannot read a chapter without being taught something of it. I shall only produce one remarkable passage of Scripture, which is sufficient to justify all that I have said concerning this religious use of all our fortune.
"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divided his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me . . . Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. These shall go away into everlasting punishment: but the righteous into life eternal." [Matt. 25:31-64]
I have quoted this passage at length, because if one looks at the way of the world, one would hardly think that Christians had ever read this part of Scripture. For what is there in the lives of Christians, that looks as if their salvation depended upon these good works? And yet the necessity of them is here asserted in the highest manner, and pressed upon us by a lively description of the glory and terrors of the day of judgment.
Some people, even of those who may be reckoned virtuous Christians, look upon this text only as a general recommendation of occasional works of charity; whereas it shows the necessity not only of occasional charities now and then, but the necessity of such an entire charitable life, as is a continual exercise of all such works of charity, as we are able to perform. You own, that you have no title to salvation, if you have neglected these good works; because such persons as have neglected them are, at the last day, to be placed on the left hand, and banished with a "Depart, ye cursed." There is, therefore, no salvation but in the performance of these good works. Who is it, therefore, that may be said to have performed these good works? Is it he that has some time assisted a prisoner, or relieved the poor or sick? This would be as absurd as to say, that he had performed the duties of devotion, who had some time said his prayers. Is it, therefore, he that has several times done these works of charity? This can no more be said, than he can be said to be the truly just man, who had done acts of justice several times. What is the rule, therefore, or measure of performing these good works? How shall a man trust that he performs them as he ought?
Now the rule is very plain and easy, and such as is common to every other virtue, or good temper, as well as to charity. Who is the humble, or meek, or devout, or just, or faithful man? Is it he that has several times done acts of humility, meekness, devotion, justice, or fidelity? No; but it is he that lives in the habitual exercise of these virtues. In like manner, he only can be said to have performed these works of charity, who lives in the habitual exercise of them to the utmost of his power. He only has performed the duty of Divine love, who loves God with all his heart, and with all his mind, and with all his strength. And he only has performed the duty of these good works, who has done them with all his heart, and with all his mind, and with all his strength. For there is no other measure of our doing good, than our power of doing it.
The Apostle Peter puts this question to our blessed Saviour: "Lord, how oft shall my brother sin against me, and I forgive him? Till seven times? Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven." [Matt. 28:21, 22] Not as if after this number of offenses a man might then cease to forgive; but the expression of seventy times seven, is to show us, that we are not to bound our forgiveness by any number of offenses, but are to continue forgiving the most repeated offenses against us. Thus our Saviour saith in another place, "If he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him." [Luke 17:4]
If, therefore, a man ceases to forgive his brother, because he has forgiven him often already; if he excuses himself from forgiving this man, because he has forgiven several others; such a one breaks this law of Christ, concerning the forgiving one's brother. Now the rule of forgiving is also the rule of giving; you are not to give, or do good to seven, but to seventy times seven. You are not to cease from giving, because you have given often to the same person, or to other persons; but must look upon yourself as15 much obliged to continue relieving those that continue in want, as you were obliged to relieve them once or twice. Had it not been in your power, you had been excused from relieving any person once; but if it is in your power to relieve people often, it is as much your duty to do it often, as it is the duty of others to do it but seldom, because they are but seldom able. He that is not ready to forgive every brother, as often as he wants to be forgiven, does not forgive like a disciple of Christ. And he that is not ready to give to every brother that wants to have something given him, does not give like a disciple of Christ.
For it is as necessary to give to seventy times seven, to live in the continual exercise of all good works to the utmost of our power, as it is necessary to forgive until seventy times seven, and live in the habitual exercise of this forgiving temper, towards all that want it. And the reason of all this is very plain, because there is the same goodness, the same excellency, and the same necessity of being thus charitable at one time as at another. It is as much the best use of our money, to be always doing good with it, as it is the best use of it at any particular time; so that that which is a reason for a charitable action, is as good a reason for a charitable life. That which is a reason for forgiving one offense, is the same reason for forgiving all offenses. For such charity has nothing to recommend it to-day, but what will be the same recommendation of it tomorrow; and you cannot neglect it at one time, without being guilty of the same sin, as if you neglected it at another time.
As sure, therefore, as these works of charity are necessary to salvation, so sure is it that we are to do them to the utmost of our power; not to-day, or to-morrow, but through the whole course of our life. If, therefore, it be our duty at any time to deny ourselves any needless expenses, to be moderate and frugal, that we may have to give to those that want, it is as much our duty to do so at all times, that we may be further able to do more good. For if it is at any time a sin to prefer needless vain expense to works of charity, it is so at all times; because charity as much excels all needless and vain expenses at one time as at another. So that if it is ever necessary to our salvation, to take care of these works of charity, and to see that we make ourselves in some degree capable of doing them, it is as necessary to our salvation, to take care to make ourselves as capable as we can be, of performing them in all the parts of our life.
Either, therefore, you must so far renounce your Christianity, as to say that you need never perform any of these good works; or you must own that you are to perform them all your life in as high a degree as you are able. There is no middle way to be taken, any more than there is a middle way betwixt pride and humility, or temperance and intemperance. If you do not strive to fulfill all charitable works, if you neglect any of them that are in your power, and deny assistance to those that want what you can give, let it be when it will, or where it will, you number yourself amongst those that want Christian charity. Because it is as much your duty to do good with all that you have, and to live in the continual exercise of good works, as it is your duty to be temperate in all that you eat and drink.
Hence also appears the necessity of renouncing all those foolish and unreasonable expenses, which the pride and folly of mankind have made so common and fashionable in the world. For if it is necessary to do good works, as far as you are able, it must be as necessary to renounce those needless ways of spending money which render you unable to do works of charity. You must therefore no more conform to these ways of the world than you must conform to the vices of the world; you must no more spend with those that idly waste their money as their own humor leads them, than you must drink with the drunken, or indulge yourself with the epicure: because a course of such expenses is no more consistent with a life of charity than excess in drinking is consistent with a life of sobriety.
When, therefore, any one tells you of the lawfulness of expensive apparel, or the innocence of pleasing yourself with costly satisfactions, only imagine that the same person was to tell you, that you need not do works of charity; that Christ does not require you to do good unto your poor brethren, as unto Him; and then you will see the wickedness of such advice. For to tell you that you may live in such expenses, as make it impossible for you to live in the exercise of good works, is the same thing as telling you that you need not have any care about such good works themselves.