Sermon Preached 11 April 1694, Sermon
JOB, Chap. xxxi, V. xix. If I have ſeen any periſh for want of clothing, or any poor without covering, &c.
JOB is the great Example of Charity as well as Patience; from whom the Devil, neither by his temptations nor torments, could extort one repining word in the midſt of his Sufferings: in his deepeſt groans and ſighs we do not hear one murmur againſt the Juſtice or the Purity of God. What an admirable creature is the innocent, tho afflicted, Man! whoſe Hopes are raiſed above this World, and who bears his Troubles with ſo much reſignation to the will of God: how often doth Satan call him Coward for this good diſpoſiton, in hopes at leaſt to provoke him to a raillery againſt Providence, becauſe he knew he had no other way to conquer him, but by himſelf. Notwithſtanding, Job remains unblameable, and unſhaken by all his aſſaults; for he deſerves not to win the crown at the end of the race, who doth not earneſtly ſtrive for it in the exerciſe of ſuch Vertues, as become the good fight of Faith; but above all, he muſt never ſuffer any one to periſh for want of Cloathing, or to ſtarve for want of Bread.
Which Job ſays, He never did, becauſe he valued the love of his Brother, and the Service of God, beyond the profits and ſordid intereſts that Men are apt to be ſo fond of: it is true, he gives a ſad account of his misfortunes and low condition, in the foregoing chapter; therefore, left thoſe who heard him ſhould take what he had ſaid to be an argument of his guilt, he ſets down in this Chapter a full, and a very particular relation of his Integrity, laying the moſt ſecret inclinations of his Soul open before them, together with the actions of his whole Life.
For his Friends had accuſed him falſly of ſeveral Crimes, and had laid things to his charge, which he knew not, ſo that in defence of himſelf he offers many pleas, among which none was of more weight than this, that he had all along a natural compaſſion from his youth: for he ſays in the Text, If I have ſuffered any to periſh for want of clothing, &c. then ver. 22. let that guilty arm fall off my ſhoulder, or be broken in two in the midſt.
Theſe words do in general ſet forth the practice of a good Man, in the acts of Mercy and Righteouſneſs, which do, above all others, declare him a follower of our Bleſſed Lord; but chiefly they do imply ſomething concerning the Nature, Manner and Object of thoſe Acts.
For by not ſuffering any to periſh for want of Clothing, we muſt ſuppoſe the charitable Man to be ever buſie and diligent in contriving how to uphold the life and well-being of an indigent Creature; not that he is always moved to relieve another upon the Rhetorick of his cries, or to content his own commiſerating nature; not that he is moved to pity by the ſight of every naked arm or leg in the ſtreet, which do often impoſe upon an eaſie temper: but he proportions his gift according to his own Ability and the Merits of the receiver; for the Needs of perſons are different, and their Merits unequal; therefore the bountiful Man beſtows whatever he hath within the compaſs of his poſſeſſion or his power, that he may feed the hungry, cloath the naked, viſit the ſick, entertain the ſtranger, ranſom the captive, eaſe the oppreſſed, comfort the ſorrowful, aſſiſt the weak, and adviſe the ignorant.
How much better and more pleaſant is it in this manner to deal out our Riches and our Bread too, than to indulge a covetous humour, ſerve a corrupt appetite, or pamper the belly! The Satisfaction being much more rational and ſuitable to the dignity of human Nature, to cover the back of our poor Neighbour, whoſe rags are God Almighty's Badge, than to ſet off our own in the fineſt dreſs: it being not only the Duty of a Chriſtian, but more for his Credit, ſo to educate poor Children, that they may become uſeful Men, that from ſmall beginnings they may riſe to conſiderable fortunes, than to build ſtately Houſes of Pleaſure, or to ſpend his Wealth in exceſſes, curioſities or gamings, which are extravagant, chargeable and full of hazard: for theſe unlawful ways do frequently ſo exhauſt Men's ſubſtance, that in the midſt of their plenty they are unable to give a covering to the Poor; but the pious and merciful Man is a good husband, very frugal, and very laborious, that he may have a ſufficient ſupply for the purpoſes of a diſcreet Charity; which loves to enlarge it ſelf, but then it muſt be directed with ſuch Prudence as that the good ſeed may not be ſown at random, and the birds of prey devour it all; but a proper Soil and a fit Seaſon muſt be choſen, that thoſe only may partake of them, who are overwhelmed with Calamities, and are pinch'd with real Poverty.
In vulgar practice indeed Men care not much for any acquaintance with the Needy, and are all for doing kindneſſes to them whoſe fortunes do not require it, or who can return the ſame again: but the good Man's behaviour is like that of Job, Prov. 29.11. He delivers the Poor when they cry, and doth not grind their face, nor put them off with frivolous excuſes, nor doth he ſay to them depart in peace, when their Neceſſities call for a ſpeedy relief; he is ready to aſſiſt the Fatherleſs and Widow, and cannot be ſo rigid as to exact the utmoſt farthing they ow: thus the good Publican recommended himſelf to our Saviour by this endearing expreſſion, Luke 19.8, 9. behold Lord, half of my goods I give to the Poor; hence he was called a Son of Abraham, and Salvation came to his houſe, ſo near to the heart of Religion doth Charity dwell; and the holy Scripture doth make it ſuch an eſſential part thereof, that none can be eſteemed Heirs of Salvation, unleſs they be well reported of for good works, have brought up Children, and lodged Strangers, unleſs they have relieved the afflicted, and have diligently followed every good deed: which whoſoever doth, he is made like unto God (the great Benefactor of the World) in the whole Frame of his Mind, he lives according to the unchangeable Rules of Truth and Righteouſneſs; by the conſtant exerciſe whereof, we have a Taſte of Heavenly Joys, while we live in this Vale of tears; but if we care not to approve our ſelves to God, by doing all the good we can to our Brethren, we are ſo far already ſunk into the miſerable ſtate of Hell.
To prevent this Miſery, we muſt be watchful over our Minds, that they do not fall into a covetous Humour, which is a ſtain to the Soul, that can hardly be got out; for other Vices take us but at ſome times, and from the lucid intervals they afford us, we gain ſome time to think of what we have done, and heartily to repent of what we have acted amiſs; but there are other Sins without any intermiſſion, and keep us as it were in a continual Fit, ſuch as Covetouſneſs is, which never allows any ſpace to reflect, but ever preſſes upon the Sinner, and leaves no room for a ſober or a relenting Thought; for the Judgments of the Greedy are very groſly perverted, ſo that they hoard up all, and will not be prevailed with to part with a Penny or a Coat, when they have many, becauſe they judge a rich Wardrobe and a full Purſe to the beſt things in the World, and then they imagine themſelves moſt wiſe when they are moſt baſe. This is the cauſe why Covetous Men, while they are ſo, are uncapable of being truly religious, becauſe they are Idolaters, in worſhipping a piece of Clay, and by not regarding the Diſtreſſes of their Brethren, they muſt needs have very heatheniſh or very injurious Notions of God, as if he neglected thoſe, who ſtand in moſt need of his help; whereas the destitute and miſerable have a peculiar relation to him, and he hath profeſs'd himſelf, in his word, their eſpecial Friend and Protector, inſomuch that he takes particular care of their Maintenance, and hath commanded us to place, what they receive, to his account: for God hath given us leave to reckon him our Debtor for their ſakes, which Debt he will ſatisfie with an abundant recompence: but if we ſtop our Ears to their moſt earneſt Petitions, or withold our hands from giving them ſeaſonable Aids, this God looks on as a bold affront to himſelf and an ungrateful repulſe: for thereby we claim an abſolute Property in our goods, which we have not; they are only different Talents entruſted to our Induſtry and Management, for which we ſhall be ſummoned to a very juſt and ſevere Reckoning, how and in what degrees we have encreaſed or leſſened them.
Seeing then we cannot make out any unqueſtionable Title to the leaſt mite, all that we have above what will ſupply our perſonal Neceſſities, or anſwer thoſe of our Families and Offices, in which we are concerned, muſt belong to the Poor, that Corn is theirs which is kept in the Granary, and that Apparel which is lock'd up in the Preſs, that Meat and Drink which the Luxurious conſume in waſte is their Due, and that Money alſo which is barred up in the Cheſt: all this the Liberal Man knows very well, ſo that he believes a Plenty of all things for no other reaſon deſireable, but as they afford Means to help the Poor and Needy; ſo that Mankind ſeem to be diſtinguiſhed into higher and lower Ranks by divine Wiſdom and Providence, in order to the exerciſe of an univerſal Charity.
Such a Charity, I mean, as St. Paul deſcribes in one of his Epiſtles, to be never haſty in returning any Wrong that it hath ſuffered, but is always willing to hearken to any fair terms of Agreement. Such a Charity as ſweetens Mens Spirits, and from being rough or ſowre, makes them kind and affable to the meaneſt People, ready to oblige every one with a gentle and humble compliance. Such a Charity as envies no Man, but is pleaſed at the Proſperity of others, is made better by their Health, and rejoices at ſeeing them chearful. Such a Charity as never domineers, but ſcorns that uſual Inſolence which is the ſpring of many Diſorders, and of much contempt of the Poor. Such a Charity as doth never demean it ſelf haughtily or with reproach either in Words or Geſtures, but calmly debates all Matters, that it may not behave it ſelf unſeemly. Such a Charity as is not of a narrow of ſtingy Spirit, when Men care for none but themſelves, and regard not how their Neighbours fare, ſo they live at eaſe; but it teacheth us to lend, not hoping to receive again, to ſuccour thoſe that cannot repay the Courteſie, and will not ſuffer us to paſs by any fair occaſion of doing a publick good. Such a Charity as will not let us be carried down by the ſtream of impetuous Paſſions, when we do we know not what, and beg pardon for it after it is done, but it keeps all the Affections under Government, that the Mind may not do any thing unadviſedly or fooliſhly. Such a Charity as interprets all the Actions of other Men in the beſt and faireſt Senſe, never ſuſpecting any to be worſe than their Deeds declare. Such a Charity as feels a ſympathetick Grief for the Afflictions that do at any time befal others, and cannot reſt till it hath wrought their Deliverance. Such a Charity as will always find ſome Quality or other to praiſe in Men, and, as much as may be, will conceal their Faults, never deſpairing of the worſt of Men, but hopes ſtill that they may amend and grow wiſer. In fine, Such a Charity as thinks nothing too great to undertake or too hard to undergo for the good of Mankind.
Now if this kind of Charity did but get ground in the World, it would very much better the Condition and the Manners of it.
I. It would better its Condition; of which the Hoſpitals of this great City are a convincing Proof, in two of which we find Medicines for the maimed Body; but I am ſorry that we do not find a Revenue equal to their Charge; which ſhould be a motive to every good Man to help the preſent Governours in bearing the Burden, which this laſt year hath been very heavy, from the Crowds of Sick and Wounded Perſons that preſs in upon them.
In another we have proper Antidotes for the diſtemper'd Mind; and what a wonderful Charity is this, that can repair the breaches of a broken Understanding, can reduce its ſcattered Thoughts to their own place, make a decayed Senſe whole and entire again. What pity it is, what loſs to the miſerable part of Men, if this Charity ſhould ſtand ſtill for want of a ſufficient Income; towards which we ſhould the rather contribute, becauſe they cannot ask for it themſelves.
In another we find Inſtruction for Poor Children in all ſuch uſeful Arts as may have the beſt Influence upon the future Government of their Lives: for in this Houſe of Charity Children are brought to Learning by ſuch gentle ways, as are moſt ſuitable to human Nature, and here alſo we have no ſtriving, but between Faith and Good Works, which ſhall go beyond or exceed the other.
In another we have a preſent Cure for looſe and incorrigible Offenders; for tho Whips are not the Cords of a Man, yet they may ſerve to drive thoſe to Vertue, that will not be led by an eaſier Diſcipline.
All which Bleſſings are conveyed to the diſtreſſed Sufferers by the hands of liberal, juſt and faithful Stewards: what happy Foundations are theſe, and how beneficial to our Country, in compariſon with the old Monaſteries, that were the Seats of Idleneſs and Superſtition! but the Founders of theſe well-directed Charities (ſince the Reformation) we may emphatically call the Pillars of the Earth, which would crack about our Ears, and ſink under the weight of the unmerciful and cruel Man, if the charitable and beneficent did not put in their Shoulders to uphold it. For Charity is the cauſe why the World doth not break looſe, and that human Societies do not disband and run into confuſion; which never could be prevented (as Cardan thought) by one ambitious Man oppoſing another, and checking him in his Deſigns, nor by one Knave diſcovering another, nor by one cruel Man keeping another in aw. The Politician perhaps may think, that the preſent ſtate of things is kept up by his Art of Government; but this is no more ſo, than the Building is upheld by the Antick Figure on the outſide, which ſeems indeed to bend under the load, when it contributes nothing to its real Strength and Support.
The Wiſe, the Noble, and the Strong do not this buſineſs, but the weak things of the World, the righteous and holy Men of every Nation, are the only ſufficient Props of this great Fabrick. Wicked and Uncharitable Men, be they never ſo great or high, are ſo far from promoting the civil Happineſs of Nations, or the continuance of things in Peace, that they are ever ſoliciting the Judgments of God by the abuſe of his Gifts, and provoking his Vengeance againſt the Earth. Thus the corrupt and vitious Converſation of the Inhabitants of Sodom, was the Vapour that aſcended up to Heaven, and gathered into a Cloud of Wrath, and did for a long time threaten that and other Cities; righteous Lot only bore off the ſtroke, and hindred this Cloud from breaking upon them, and when he was removed, they fell into deſolation, as in a Moment.
But pious and bountiful Perſons do ſecure the Conſtitution of the World, they render both themſelves and others more ſafe and happy. Thus the Lord was with Jacob, and proſpered Laban for his ſake; he was with Joſeph, and bleſſed the Aegyptian's houſe for his ſake: for the Places where they are, and the Perſons with whom they live, thrive by having their Company; they enjoy ſeveral Bleſſings, and are freed from many Evils, for the ſake of their Neighbourhood; for the Wiſeman aſſures us, Prov. 5.33. that the Lord protecteth the habitation of the Righteous, and the Royal Pſalmiſt ſays, Pſal. 91.10. There ſhall no evil befall him, nor any plague come nigh his dwelling. For every Man who lives to the benefit and uſe of others, is profitable to the World, and doth much advance the happy ſtate of it, by the good Offices he is always ready to perform. Is any body in want? the compaſſionate Man is prepared to ſupply his Wants. Doth his very Enemy hunger? the true Chriſtian will feed him, and not give him Stones for Bread. Is any one overtaken with Miſery and Trouble? He doth not only pity, but will come and ſuccour him; like the Levite in the Parable, he doth not paſs by the lame and wounded, but pouring in Wine and Oyl, he binds up his Wounds, and takes care of them; nay, he loves Peace ſo well among all People, that he will interpoſe and uſe his utmoſt pains to reconcile thoſe who are at variance, and is, upon fit occaſions, inclined to help all Perſons in diſtreſs.
Now is not the World the better and eaſier place to live in for ſuch Men as theſe are; conſidering the uncertainty of all things in it, and the ſudden turnings of that Wheel that carries them about; it may be every Man's caſe, even of the moſt proſperous, to meet at ſome time or other with Want and Affliction. Is it not well that there are ſome who will take pity on their Misfortunes, and provide for them in the worſt Circumſtances; and if a charitable Man be in a more publick Capacity or Station, the Effects likewiſe of his Bounty are of a more publick advantage and extent.
II. So that, Secondly, A Thorough-Reformation of ill Manners muſt be expected only from them who make others better,
1. By their Counſel.
2. by their Example.
For the Lips of bountiful and good Men preſerve Knowledge; they are ever inſtructing their Brethren in the moſt proper ways of doing good, and are the Lights of the World, that enlighten the dark corners of it: they are continually diſtilling wholſome Advices, which, however at firſt they may appear grievous, will inſinuate by degrees, and get poſſeſſion of the underſtanding: tho the World is ſo humourſome and fantaſtical a thing, that it will hardly endure to be made better; yet their Admonitions have in them a great Power of perſuaſion, and their Examples do ſtrongly move their Neighbours, to act as they do: for they are every day ſtirring up thoſe, with whom they converſe, to a ſerious conſideration of God's Goodneſs, how plentifully he ſends his Rain and Sunſhine upon the good and bad; they never ceaſe putting Men upon the improvement of their time, in the beſt manner and to their greateſt Advantage, always exciting them to the Love of God and of their Brethren: they take likewiſe all convenient opportunities to reprove the Ungodlineſs of Men, chiefly their not remembring the Poor and Needy. And it is not to be conceived how much Good is done in the World this way, and how much Credit is brought to Religion by this courſe of Life.
To which if we add their Example, it muſt be of mighty force to amend a degenerate Age; for it is a greater Encouragement to go before a Man, and ſhew him they way, than only to give him direction. 'Tis true Religion is more refined and lovely in the Notion, than it is in him who profeſſes it. In the Definition it is pure and hath nothing of Allay, but in the Perſon it is attended with Mixture and Imperfection; yet Vertue is more lively in the Perſon, hath more taking Charms and Allurements, when we behold its Shape in the Actions of Bounty and Goodneſs: and altho Religion may be repreſented with more beautiful Colours in a Diſcourſe, yet Example ſatisfies us, that there is nothing in it but what is practicable; for Holineſs would ſeem an impoſſible thing and not to be obtained, were it not made familiar to us, and eaſie for our imitation, in the Behaviour of Charitable Men; did it not ſhine forth with the brighteſt Luſtre in all their Doings; who, by Counſel and Inſtruction, point out the right Path of Salvation; but in their Example, they take us by the hand and lead us into that way.
It is incredible, of what moment a few good Examples may be to reform an evil Age; eſpecially if their Stations make them any ways ſubject to the Notice of others: for a Man of ſevere Innocency and Juſtice, of an inflexible and ſtrict Integrity, is like ſo much Salt caſt into the World, to preſerve the Manners of Men from that Filth and Putrefaction, which is contracted by vicious Habits. One of a ſweet and humble Temper doth make the Converſation of his Neighbours to be ſo too: a Man of a moderate and peaceable Spirit, is like ſo much Balm, to heal Differences, and to aſſwage the Violence of irregular Paſſions; one of ſincere Piety and lively Devotion, may be compared to ſo much Fire ſent down from Heaven to kindle in others warm Affections for the Service of God, and the Love of their Brethren: a Man of eminent Sanctity doth diſcountenance the Wickedneſs of other Men: one of a prudent and grave Behaviour, doth reſtrain their Vanity and Folly.
In this manner both the Continuance and Reformation of the World muſt be aſcribed to charitable and vertuous Perſons; for they make all others as happy as they can by adviſing them to be better, and by keeping them from growing worſe; beſides, God doth ſo love Holineſs, Juſtice and Mercy, that he will not only reward thoſe who practiſe them in their own Perſons, but all, that have any relation to them, ſhall be the better. Thus the Faith of Abraham, and the Sincerity of David, had an Influence upon Iſrael for many Generations. Thus Nations and Cities have owed their Safety and Succeſs to the Prayers of ſuch Holy and Pious Men as can prevail with God, becauſe they are offered to him in conjunction with their Alms.
Now the beſt Arguments for our giving of Alms, are, That it is the only Courſe we can take,
Firſt, To be like our Bleſſed Saviour,
Secondly, To do Services acceptable to God,
Thirdly, To ſave our Souls for ever.
Firſt, We are hereby made Like our Bleſſed Saviour; who went about doing Good; by which Method he ſpread the Fame of his Goſpel, and made it appear lovely in the Eyes of all Beholders; for whenever he intended to convert any to his Faith, he did it by ſome viſible good Works, in the ſight of the Multitude; but he never gained any Diſciple by the Conflicts he was pleaſed to undergo in his own Mind; for he performed his Fast and his Agony alone, in the Wilderneſs and in the Garden. Hence it is, that our Lord commands his Diſciples not to believe him, but the Works that he did; becauſe he thought in the moſt honourable Labour to ſtudy the Benefit of Mankind, to help their Infirmities, to ſupply their Wants, to eaſe their Burdens. And thus the whole Doctrine of Future Happineſs was introduced by feeding the Hungry, by curing the Lame, and by opening the Eyes of the Blind.
Let this Mind be in you, which was in Chriſt Jeſus. We muſt then be intent, as he was, upon the conſtant Exerciſe of vertuous and good Actions; for we have an exact Rule of Life ſet before our Eyes, that doth enjoin us ſuch Duties of Piety, as will procure the Love and Favour of God; ſuch Practices of Bounty and Good-will as will govern well our Behaviour to our Brethren; and ſuch excellent Precepts, as will produce, if we obey them, our utmoſt Content and Happineſs.
Thus, in the Life of Chriſt, God hath ſhewed thee (O Man) what is good; and what doth the Lord thy God require of thee, but to do juſtly, to love Mercy, and to walk humbly with thy God. So that were we to contrive a way to make our ſelves happy, we ſhould fix upon juſt ſuch Laws as theſe are, they are ſo agreeable to the Compoſition of our Natures, they require us to perform Duties ſo plainly neceſſary and beneficial to Mankind, ſo delightful alſo to our ſelves, becauſe therein we follow our Natures, and do gratifie the moſt importunate Dictates of our own Reaſon.
Therefore the Principles upon which our Saviour obliges us to act, are Love, Reverence and Gratitude to God, hearty Good-will towards Men, and a ſober regard to our own true Welfare; the Ends of our Doings, which he preſcribes, are God's Honour, Publick Edification, and the Salvation of our own Souls; ſo that his Converſation, upon Earth, which we are bound to follow, had not one Spot, nor Blemiſh in it; there was not one falſe or uneven Stroak in all this fair Copy, that we might be ſecure from doing amiſs in tranſcribing any part of it; for it was intended to guide us through all the manifold Inſtances of our Duty; chiefly thoſe that are moſt ſpiritual, and conſequently difficult to our frail Conſtitutions, general Charity, ſelf denying Humility, and invincible Patience: which when received into the Temper of our Minds, will render us truly wiſe, holy and good. For Chriſt Jeſus, as he is a Mediator with God on our behalf, ſo he is a Principle of Divine Life in us; and his Religion doth not that which is permanent and laſting, if it do not obtain this effect upon us, of reconciling our Minds to his; nay it is but an imaginary thing, if we have not implanted in us by his Spirit, a pure Heart, a right Mind, clean Affections, an obedient Will, and a Sound Underſtanding: Which is effected, if we order the Actions of Reaſon and Liberty by the ſet Rules of a Righteous and Holy Life. For then we ſhall walk, as Intelligent Agents ſhould do, who are baptized into a noble, free and divine Spirit; which Spirit will give us that Wiſdom which, is from above, and is ſaid to be firſt pure, then peaceable, full of Mercy and good Fruits, without Partiality, without Hypocriſie; the Planting whereof in our Souls is that which the Scripture calls the new Creature, and the being made after the Image of God: to which we may ſubjoin, That our Saviour pronounces Charity out of a pure Heart, to be the Root of all Moral Duties, and to be the fulfilling of the Law; which he prefers above the higheſt and moſt myſterious Schemes of Opinion, when he aſſerts it to be the perpetual Quality of good Men in the other World, and the diſtinguiſhing Mark of his Diſciples in this.
For Secondly, It recommends Men to the Love of God, by Doing ſuch Services as are moſt acceptable to him, who hath ſaid, that he is better pleaſed with Mercy than Sacrifice, that is, all Ritual Duties, ſuch as Sacrifices were, muſt give place to Moral, as being moſt valued by God. Now, Moral Duties may be reduced to two Heads, the Love of God, and of our Neighbour; theſe are commanded for their intrinſick Excellency and Worth, but the Ritual are good only in reſpect to theſe; for to things that are ſubſtantially good, we have the firſt and higheſt Obligation, and among theſe the chiefeſt is to do good to Men, to aſſiſt them in their Miſeries, and as much as we can, to reclaim them from the Error of their Ways.
Theſe Duties lie at the bottom of all Religion, are woven into the Eſſence of it, and do naturally bind us without any particular Revelation from God; for all Revelation from him ſuppoſes us to be Men, and conſiders the Relation we bear to each other; therefore when Chriſt was asked, what was the first and great Commandment of the Law? he anſwers, Thou ſhalt love the Lord thy God with all thy heart and with all thy might, and thy Neighbour as thy ſelf, which he calls the ſecond and like unto it. Without doubt the Jews expected he ſhould have pitch'd upon Sacrifices, or Circumciſion, or the Sabbath: but he overlooks them all, and urges theſe only as the great Duties of the Law, upon which that and the Prophets did depend. Whereas the Ceremonial Law of the Jews was to paſs away, and did ſo not long after; but the Laws of Righteouſneſs was to be unchangeable, and conſiſted in the Obſervation of ſuch things which the Scribes and Phariſees did moſt of all neglect; they were laviſh and profuſe in their Offerings, that they might be excuſed, or wink'd at for the Duties of Charity and Beneficence; they would bribe the Almighty, with the richeſt of their Goods, and the fatteſt of their Cattel, to purchaſe a diſpenſation for their Vices, and an Indulgence for their Luſts; they would honour and praiſe him, ſpare for no Charges in his Worſhip, if he would not be angry for their Injuſtice, Cruelty and Unmercifulneſs; they were punctual People in tithing Mint and Cummin, but they were unnatural to their Parents, and would pretend, that their Eſtates were dedicated to a Religious uſe, when they ſhould have relieved them.
But our Righteouſneſs muſt exceed theirs, or we ſhall never enter into the Kingdom of Heaven; that is, we muſt rely upon the weightier things of the Law, Mercy and Judgment; for when theſe are omitted, all other poſitive parts of Religion are ſo far from being well received, that they are caſt off with Diſdain. To what purpoſe is the Multitude of your Sacrifices, ſaith the Lord, in the firſt of Iſaiah, I am full of the burnt-offerings of Rams, and the fat of fed beaſts; the reaſon of which coſt was to atone for their defects in the fundamental Duties of Religion; and ſo it follows, Your hands are full of blood, waſh ye, make ye clean, put away the evil of your doings from before mine eyes, ceaſe to do evil, learn to do well.
There was no other Incenſe, that could be of a Sweet-ſmelling Savour unto God, but their ſeeking Judgment and helping the Oppreſſed, their judging the Fatherleſs and pleading for the Widow: For this Cauſe it is the great deſign of Chriſtianity, to reinforce theſe natural Duties, and to bring Men to a conſcientious uſe of them: ſo that our Saviour begins his firſt Sermons with Promiſes of Bleſſedneſs to the Lovers of Mercy and Peace, and tells us, that he was not come to deſtroy, but to perfect them; and for this purpoſe was the glorious appearance of the Great God in our Fleſh, that He might purifie to himſelf a peculiar People, zealous of good works; for pure Religion is this, to viſit the Fatherleſs and Widow in their affiction, and to keep our ſelves unſpotted from the World.
By which courſe, Thirdly, We ſhall ſave our Souls for ever; becauſe, of all the Works that Chriſtians do, theſe alone of Charity and Mercy have the peculair Priviledge of being brought into remembrance before God at the Day of Judgment: to the Doers of them he ſays, Matt. 25. Come ye Bleſſed of my Father, inherit the kingdom prepared for you from the Foundation of the World; for I was an hungry 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 cloathed me, I was ſick and ye viſited me, I was in priſon and ye came unto me, &c. foraſmuch as you have done thus to the leaſt of theſe my Brethren, ye have done it unto me. For this reaſon Cornelius his Prayers were remembred and received by God, as Pledges of his Faithfulneſs and Love to him, becauſe his Devotion and Fear of God were accompanied with giving much Alms; his Religion was not a pretence to delude the People, but it was Truth and Righteouſneſs. For our Judge, at the laſt Trial of our Actions, will look into the Almſdeeds that we have done, and if he can hear any Prayers of the Poor on our behalf, he will beſtow his Reward according to the Fervency of thoſe Deſires: not that there is or can be any Merit in theſe Works, as the Factors of Rome would inſinuate; but God hath promiſed to make an exchange of everlaſting Joys for them out of his mere Goodneſs and Mercy: upon this account St. Paul exhorts Timothy, that he adviſe the Faithful to be rich in good Works, ready to diſtribute, willing to communicate, laying up in ſtore for themſelves a good foundation for the time to come, that they may lay bold on Eternal Life.
For God hath been very bountiful to us all, he hath given Plenty to ſome, a comfortable and convenient Maintenance to the loweſt Orders of Men; but all are Tenants at will, therefore it is very reaſonable, that we ſhould pay back a Rent of what we poſſeſs by his free and voluntary Donation. Now the Receivers of this Rent are the Poor and Needy; for our Judge will declare, at the day of our Account, that what was done unto them was done unto him; and he tells us likewiſe, That in the laſt hour, many will ſay unto him, Lord, have we not propheſied in thy name, and in thy name caſt out devils? But then will he profeſs unto them, I never knew you, depart from me, ye Workers of Iniquity.
For all the beſt of us can look for at the hands of God is nothing but Mercy; how then can they expect Salvation, that do not any Works of Mercy! Do they believe the Judge of the World will change the Form of his Sentence for their ſakes! They may as well think that the nature of things may be changed at Pleaſure; for as the Goſpel makes the Practice of Religion the only way to Heaven, ſo the nature of the thing doth make it a neceſſary Condition for our Happineſs, becauſe our Happineſs muſt be placed in the enjoyment of God: now, it is impoſſible that any ſhould have Communion one with another, that are not of a Temper; therefore it is neceſſary that Men ſhould be like unto God, if they would ſee his Face. Now, nothing can make them like unto God, but the Practice of Holineſs and Charity. Men deceive their own Souls, who imagine they ſhall inherit Eternal Life upon any other Terms.
Wherefore if ye know theſe things, happy are ye if ye do them; and the putting in uſe the Active Virtues of Religion, is the beſt way to come to a true knowledge of it, as the Practice of Trade will give a Man a better Skill in it, than the Reading all the Books that ever were written about it; ſo one ſhall ſooner underſtand a Country by travelling therein, than by poring upon all the Mapps, that ever were made of it: For doing the will of God doth free our Minds from Prejudice, makes our Underſtandings more clear, and ſo takes away the great Obſtacles of Sound Knowledge; whereby we ſhall gain a truer Notion of Chriſtianity, than by any Speculations whatſoever; which when Men have followed, and have left the Exerciſe of Vertue, it is too apparent, that Chriſtianity hath prodigiouſly decayed. For this Diſeaſe, the moſt efficacious Remedy that we of our ſelves can uſe, is not ſo much the ſublime and notional part of Divinity, as the natural and practicable Doctrines. Altho ſome Men have thought, in a groſs time, the profoundeſt Myſteries of Religion to be proper for purifying the Spirits of Men; yet a ſubtle and nice Age of Diſputers for matters of Opinion, muſt have other Applications; they muſt be told, that God did not reveal his Will to teach us the Arts of Arguing, or to perplex us with more Scepticiſm, but to make us more holy, juſt, and good; not to buſie our Heads in ſpinning our curious Idea's of Vertue, but to form and govern our Lives.
Next to the Succour of Divine Power, this is the moſt likely way to preſerve the Chriſtian Faith among us; the rare Effects whereof we ſee and admire in your publick Works of Charity, than which neither the antient nor preſent World have ſhewn a nobler Sight: for you do in the moſt ample manner cloath the Naked, feed the Hungry, heal the Sick, and provide for the Deſtitute. If it were eſteemed a great piece of Bravery among the Romans, that they were delighted in beholding their Slaves and their Captives murder one another; it is much more ſo to cheriſh the meaneſt Servant, and to let the Priſoner go free: for it's the peculiar Character of the true Chriſtianity, that it does not only ſave the ſincere Profeſſors thereof, but renders them more tender-hearted and kind; our Lord employing no other Forces againſt the moſt contumacious, than Love and Forgiveneſs, which are impoſſible to be reſiſted; becauſe he that contends againſt his Adverſaries with theſe Weapons, hath not only his own Vertues but theirs on his ſide.
What room can there be for low and little things in Minds ſo uſefully employed? What ambitious Diſquiets can trouble thoſe, who have ſo much Glory before them, as to view ſuch a number of Children, whoſe Food and Raiment (under God) are the daily Works of their hands, by whoſe Watering theſe tender Plants take root in the World, do often grow up to ſuch a Height, and ſpread their Branches ſo wide, that they who firſt planted them have found Comfort and Shelter under their Shadow. What Melancholy Paſſions can overſhadow thoſe Hearts, who have the Bleſſings of the Poor every day in their Ears? What Anger, Envy, Hatred, or Revenge can torment thoſe Breaſts, whoſe Thoughts are always buſied about the Ends of Charity? to whom the return of every Year doth ſuggeſt a Circle of Charitable Deeds.
Certainly this ſhould, above all other Expedients, bring us to that which all Parties agree to be our true and common Intereſt, an Union of Minds, and extinguiſh all manner of Differences; whilſt every one purſues thoſe Heavenly Doctrines of Love and Liberality, Mutual Kindneſs and Friendſhip; by which the Eternal Condition of Men is not only in a great Meaſure ſecured, but their natural Reaſon, and their Temporal Safety are much advanced. It hath been obſerved, that there is ſcarce any Language in the World which can properly ſignifie one Engliſh Expreſſion, and that is, Good-nature; and we may ſay, that no other Nation can make ſo conſiderable a Figure in in the World, if we would exert this Good-nature in all the Acts of a pious and charitable Life, inſtead of being divided about ſuch things, as neither promote true Piety or good Manners.
For that very Trade, for which this Iſland is ſo well ſituated, in the Nature of the thing, and in the viſible Effects thereof, doth not only enlarge the Minds of Men, as well as their Fortunes, but it makes all Mankind to be of one Body, by mutual Intercourſe to ſerve the Occaſions and ſupply the Needs of one another; ſo that every days Buſineſs doth inſenſibly carry you into the uſe of one of the higheſt Graces of Religion: which by continual Practice will take root more and more in the Heart, and bring forth Fruits of good Works in our Lives; ſo that our Faith will not be a barren Notion only in our Heads, productive of nothing but Leaves of Opinion, but it will employ our Hearts in Meditation, our Knees in Devotion, our Hands in Diſtribution and Beneficence. And this we muſt obſerve, that the Conſtitution of a Country is the ſame with the Perſons who compoſe it; ſo that if they follow Peace and Charity, it will be made viſible by the conſtant and undiſturbed Happineſs of the Government to which they belong.
Therefore when the Gentiles, in Tertullian's time, upbraided the Chriſtians, that they made choice of a cheap Religion, and bought up no Gums nor Spices, that uſed to be ſpent in the Service of the Gods, and by this means the Emperour's Cuſtoms were alſo diminiſhed: he makes this Anſwer, We Chriſtians ſpend more in Relief of the Poor, than you Gentiles do upon your Gods, and tho we uſe no Gums nor Spices for Incenſe; yet we do as much promote Trade, by the vaſt Proportions of thoſe Commodities we ſpend in the embalming our Dead; and if it ſhould happen that the Emperour's Exchequer ſhould loſe any thing either by the Temperance of our Lives, or the Nature of our Religion, we make it up another way, by paying him his juſt Dues, which you cheat him of more, than your Expences exceed ours.
Like theſe Heathens, a ſtrange ſort of Chriſtians have ſprung up, who ſet up a Market not only for Gums and Spices, but for Shrines, Images, Lamps, Holy-water, Agnus Dei's, Beads, Reliques, Pardons, Maſſes and Soul-obits; a long Inventory of Superſtition, which they take into the Service of God, in the room of Juſtice, Righteouſneſs and Truth. But now we are delivered from that Worſhip, which we may call the Impoſture of Prieſts under the Name of Christianity; methinks ſuch a time as this ſhould ſerve admirably well to revive the Primitive Religion of Chriſt, and the Charity too of thoſe days; ſhould moreover breed a generous as well as valiant Spirit in all the People of the Land. In both theſe Vertues we hope every day to behold a conſiderable Progreſs, by the powerful influence of a Royal Example. And whatever is to be added in this, or any ſuch way of Happineſs, we are to expect from the many pious and well-diſpoſed Perſons of the Age; chiefly from the worthy Governours of the City-Hoſpitals, who are the known Patrons of thoſe that have no Friends, the helpleſs Orphan, and the ſolitary Widow.
For you muſt give me leave to ſay, that, to your fatigable Pains and vaſt Expences in the works of Charity, your Country ows much of its Ornament and Reputation: and at the end of this Life, with what Contentment will the charitable Man look back upon the good he hath done? With what Confidence and Joy will he look forward to the other World, where he hath provided for himſelf thoſe Bags that never wax old; ſuch as the Word of God hath declared to be his Treaſures in Heaven, which neither Moth nor Ruſt doth corrupt, nor Thief break through and ſteal.
To theſe Places of Everlaſting Charity and Peace, God in his infinite Mercy bring us all; to whom be aſcribed, as is moſt due, all Honour, Praiſe and Glory, now and for evermore.
FINIS.
ADVERTISEMENT.
A Treatiſe of Moral and Intellectual Virtues: wherein their Nature is fully explained, and their Uſefulneſs proved, as being the beſt Rules of Life, and the Cauſes of their Decay are enquired into: concluding with ſuch Arguments as tend to revive the Practice of them, with a Preface, ſhewing the Vanity and Deceitfulneſs of Vice. By John Hartcliffe, B. D. Canon of Windſor.
The Whole Duty of Man, according to the Law of Nature. By that famous Civilian Sam, Puffendorf, Profeſſor of the Law of Nature and Nations, in the Univerſity of Heidelberg, and in the Caroline Univerſity, afterwards Counſellour and Hiſtoriographer to the K. of Sweden, and to his Electoral Highneſs of Brandenburg. Now made Engliſh. Printed for Ch. Harper, at the Flower-de-luce, over-againſt S. Dunſtan's Church in Fleetſtreet.
End of the text · John Hartcliffe, Sermon Preached 11 April 1694 (1694)