Discourses Upon the Attributes of God, Sermon 14

Discourses Upon the Attributes of God · Sermon 14

p. 401SERMON XIV.Vol. VI. Of doing Good. Being a Spital Sermon, Preach'd at Chriſt-Church on Eaſter-Tueſday, April 14th. 1691.

GALAT. VI.9, 10.

Let us not be weary in well doing, forin due ſeaſon we ſhall reap, if we faint not: As we have therefore opportunity, let us do good unto all Men, eſpecially unto them who are of the houſhold of faith.

THE Apoſtle in theſe Words recommends unto us a great and comprehenſive Duty, the doing of good; concerning which the Text offers theſe five particulars to our Conſideration.

p. 402I. The Nature of the Duty it ſelf, which is called well doing, v. 9. and doing good v. 10.

II. The extent of this Duty, in reſpect of it's Object, which is all Mankind, Let us do good unto all men, eſpecially unto them, who are of the houſhold of faith.

III. The meaſure of it, as we have opportunity.

IV. Our unwearied perſeverance in it; let us not be weary in well doing.

V. The Argument and Encouragement to it, becauſe in due ſeaſon we ſhall reap, if we faint not: Therefore as we have opportunity, let us do good, &c.

I. I will conſider the Nature of the Duty it ſelf; of well doing, and doing good. And this I ſhall explain to you as briefly as I can, by conſidering the extent of the Act of p. 403doing Good, and the Excellency of it. And

1. The extent of the Act. It comprehends in it all thoſe ways wherein we may be beneficial and uſeful to one another. It reaches not only to the Bodies of Men, but to their Souls, that Better and more Excellent part of our ſelves; and is converſant in all thoſe Ways and Kinds, whereby we may ſerve the temporal, or ſpiritual Good of our Neighbour, and promote either his preſent, or his future and eternal Happineſs.

To inſtruct the Ignorant, or reduce thoſe that are in Error; to turn the diſobedient to the wiſdom of the juſt, and reclaim thoſe that are engaged in any evil Courſe, by good Counſel, and ſeaſonable Admonition, and by prudent and kind Reproof; to reſolve and ſatisfie the doubting Mind; to confirm the weak; to heal the broken-hearted, and to comfort the melancholy and troubled Spirits. Theſe are the p. 404nobleſt Ways of Charity, becauſe they are converſant about the Souls of Men, and tend to procure and promote their eternal Felicity.

And then to feed the hungry, to cloath the naked, releaſe the impriſoned; to redeem the Captives, and to vindicate thoſe who are injur'd and oppreſs'd in their Perſons, or Eſtates, or Reputation; to repair thoſe who are ruin'd in their Fortunes; and, in a word, to relieve and comfort thoſe who are in any kind of Calamity or Diſtreſs.

All theſe are but the ſeveral Branches and Inſtances of this great Duty here in the Text, of doing good; tho' it hath, in this place, a more particular reſpect to the Charitable ſupply of thoſe, who are in Want and Neceſſity; and therefore with a more particular regard to that, I ſhall Diſcourſe of it at this time. You ſee the extent of the Duty. We will in the

p. 4052. Place, briefly ſay ſomething of the Ecellency of it, which will appear, if we conſider, That it is the imitation of the higheſt Excellency and Perfection. To do Good, is to be like God, who is Good, and doth good; and it is to be like to him, in that which he eſteems his greateſt Glory. It is to be like the Son of God, who, when he was pleaſed to take our Nature upon him, and live here below, and to dwell amongſt us, went about doing good. And it is to be like the bleſſed Angels, the higheſt Rank and Order of God's Creatures; whoſe great Employment it is to be miniſtring Spirits, for the good of Men. So that for a Man to be kind, and helpful, and beneficial to others, is to be a good Angel, and a Saviour, and a kind of God too.

It is an Argument of a great, and noble, and generous Mind, to extend our Thoughts and Cares to the concernments of others, and to employ our intereſt, and power, and p. 406endeavours for their benefit and advantage: Whereas a low, and mean, and narrow Spirit, is contracted and ſhrivel'd up within it ſelf, and cares only for its own things, without any regard to the good and happineſs of others.

It is the moſt noble work in the World, becauſe that inclination of Mind, which prompts us to do good, is the very temper and diſpoſition of Happineſs. Solomon, after all his Experience of worldly greatneſs and pleaſure, at laſt pitched upon this, as the great felicity of humane Life, and the only good Uſe that is to be made of a proſperous and plentiful Fortune. Eccleſ. 3.12. I know (ſays he, ſpeaking of Riches) that there is no good in them, but for a Man to rejoice and do good in his life. And certainly the beſt way to take joy in an Eſtate, is to do good with it; and a greater and wiſer than Solomon has ſaid it, even he who is the Power and Wiſdom of God has ſaid it, p. 407that it is a more bleſſed thing to give than to receive.

Conſider farther, That this is one of the great and ſubſtantial parts of Religion, and next to the love and honour, which we pay to Almighty God, the moſt acceptable Service that we can do to him; it is one Table of the Law, and next the Firſt and great Commandment, of loving the Lord our God, and very like to it. And the ſecond is like unto it, (ſays our Saviour) Thou ſhalt love thy Neighbour as thy ſelf; like to it, in the excellency of it; and equal to it, in the neceſſary obligation of it. For this Commandment (ſays St. John, 1 Epiſt. Chap. 4. v. 21). we have from him, that he who loveth God, love his Brother alſo. The Firſt Commandment indeed excels in the dignity of the Object, becauſe it enjoins the Love of God; but the ſecond ſeems to have the advantage in the reality of its Effects: for the Love of God conſiſts in our acknowledgment, and honour of him; but our righteouſneſs and goodneſs extends p. 408not to him; we can do him no real Benefit and Advantage: But our love to Men is really Uſeful and Beneficial to them; for which reaſon, God is contented in many caſes, that the external Honour and Worſhip which he requires of us by his poſitive Commands, ſhould give way to that Natural Duty of Love and Mercy which we owe to one another. I will have mercy (ſays God in the Prophet Amos) and not ſacrifice.

And to ſhew how great a value God puts upon this Duty, he hath made it the very Teſtimony of our love to himſelf; and for want of it, hath declared that he will reject all our other Profeſſions and Teſtimonies of love to him, as falſe and inſincere. Who ſo hath this worlds good, (ſaith St. John, 1 Epiſt. 3.17.) and ſeeth his Brother have need, and ſhutteth up his bowels of compaſſion from him, how dwelleth the love of God in him? And again, Chap. 4. ver. 20. If any man ſay, I love God, and hateth his Brother, he is a lyar; for he p. 409that loveth not his Brother, whom he hath ſeen, how can he love God, whom he hath not ſeen?

You ſee the Duty here recommended, both in the Extent and in the Excellency of it; let us do good. I proceed to conſider, in the

II. Place, the Extent of this Duty, in reſpect of its Object, which is all Mankind, but more eſpecially Chriſtians, thoſe that are of the ſame Faith and Religion. Let us do good unto all men, eſpecially unto thoſe that are of the houſhold of Faith. So that the Object, about which this Duty is converſant, is very large, and takes in all Mankind; let us do good unto all men. The Jews confined their Love and Kindneſs to their own Kindred and Nation; and becauſe they were prohibited familiarity with Idolatrous Nations, and were enjoined to maintain a perpetual Enmity with Amalek, and the ſeven Nations of Canaan, whom God had caſt out before them, and devoted to Ruin; they looked upon p. 410themſelves as perfectly diſcharg'd from all Obligation of Kindneſs to the reſt of Mankind: And yet it is certain, that they were expreſly enjoin'd by their Law, to be kind to Strangers, becauſe they themſelves had been Strangers in the Land of Egypt. But our Saviour hath reſtored this Law of Love and Charity to its Natural and Original extent; and hath declared every one that is of the ſame nature with our ſelves to be our Neighbour, and our Brother; and that he is to be treated by us accordingly, when ever he ſtands in need of our kindneſs and help; and to ſhew that none are out of the compaſs of our Charity, he hath expreſly commanded us to extend it to thoſe, who of all others can leaſt pretend to it, even our Enemies and Perſecutors.

So that if the Queſtion be about the extent of our Charity in general, theſe two things are plainly enjoined by the Chriſtian Religion.

p. 4111. Negatively, That we ſhould not hate or bear ill-will to any man, or do him any harm or miſchief. Love worketh no Evil to his Neighbour, (ſaith the Apoſtle) Rom. 13.10. And this negative Charity every Man may exerciſe towards all Men, without Exception, and that equally; becauſe it does not ſignifie any poſitive Act, but only that we abſtain from Enmity and Hatred, from Injury and Revenge, which it is in every Man's power, by the Grace of God, and the due care and government of himſelf, to do.

2. Poſitively, The Law of Charity requires, that we ſhould bear an univerſal good-will to all Men, and wiſh every Man's happineſs, and pray for it, as ſincerely as we wiſh and pray for our own; and if we be ſincere in our Wiſhes, and Prayers for the good of others, we ſhall be ſo in our Endeavours to procure and promote it.

p. 412But the great difficulty is, as to the exerciſe of our Charity, and the real Expreſſions and Effects of it, in doing good to others; which is the Duty here meant in the Text, and (as I told you before) does more particularly relate to the Relief of thoſe who are in Want and Neceſſity. And the reaſon of the difficulty is, becauſe no Man can do good to all in this kind, if he would; it not being poſſible for any Man to come to the knowledge of every man's Neceſſity and Diſtreſs; and if he could, no man's Ability can poſſibly reach to the ſupply and the relief of all men's Wants. And indeed this limitation the Text gives to this Duty; as we have opportunity (ſays the Apoſtle) let us do good unto all men; which either ſignifies, as occaſion is offered, or as we have Ability of doing, or both; as I ſhall ſhew afterwards.

So that it being impoſſible to exerciſe this Charity to all Men that ſtand in need of it, 'tis neceſſary p. 413to make a difference, and to uſe Prudence and Diſcretion in the Choice of the moſt fit and proper Objects. We do not know the Wants of all men, and therefore the bounds of our Knowledge do of neceſſity limit our Charity within a certain compaſs; and of thoſe whom we do know, we can relieve but a ſmall part, for want of Ability; from whence it follows, that tho' a man were never ſo Charitably diſpoſed, yet he muſt of neceſſity ſet ſome Rules to himſelf, for the management of his Charity to the beſt advantage. What thoſe Rules are, cannot minutely and nicely be determined; when all is done, much muſt be left to every man's prudence and diſcretion, upon a full view and conſideration of the Caſe before him, and all the Circumſtances of it; but yet ſuch general Rules may be given, as may ſerve for the direction of our Practice in moſt Caſes; and for the reſt, every man's prudence, as well as it can, muſt determine the matter. And the Rules which I ſhall give, ſhall be theſe.

p. 414Firſt, Caſes of Extremity ought to take the firſt place, and do for that time challenge precedence of all other Conſiderations. If a Perſon be in great and preſent Diſtreſs, and his Neceſſity ſo urgent, that if he be not immediately relieved, he muſt periſh; this is ſo violent a Caſe, and calls ſo loud for preſent help, that there is no reſiſting of it, whatever the Perſon be; though a perfect Stranger to us, though moſt unworthy, though the greateſt Enemy we have in the World, yet the greatneſs of his Diſtreſs does ſo ſtrongly plead for him, as to ſilence all Conſiderations to the contrary; for after all, he is a man, and is of the ſame Nature with our ſelves, and the conſideration of Humanity ought, for that time, to prevail over all Objections againſt the Man, and to prefer him to our Charity, before the neareſt Relation and Friend, who is not in the like Extremity. In other caſes, we not only may, but ought to p. 415relieve our Friends, and thoſe that have deſerved well of us in the firſt place: but if our Enemy be in Extremity, then that Divine Precept takes place, if thine Enemy hunger, feed him; if he thirſt, give him to drink.

Secondly, In the next place, I think, that the Obligation of Nature, and the nearneſs of Relation, does challenge a Preference; for there is all the Reaſon in the World, if other things be equal, that we ſhould conſider and ſupply the neceſſity of thoſe, who are of our Blood and Kindred, and Members of our Family, before the Neceſſities of Strangers, and thoſe who have no relation to us. There is a ſpecial Duty incumbent upon us, and another Obligation beſide that of Charity, to have a particular Care and Regard for them. In this caſe not only Chriſtianity, but Nature tyes this Duty upon us, 1 Tim. 5.8. If any man provide not for his own, eſpecially for his Domeſticks, for them p. 416that are of his Family, he hath denyed the Faith, and is worſe than an Infidel; that is, he doth not only offend againſt the Law of Chriſtianity, but againſt the very Dictates of Nature, which prevail even amongſt the Infidels. And our Saviour hath told us, that when our Parents ſtand in need of relief, it is more acceptable to God, to employ our Eſtates that way, than to devote them to him, and his immediate ſervice; and that it is a kind of Sacrilege to Conſecrate that to God, whereby our Parents may be profited, and provided for in their Neceſſity.

Thirdly, The Obligation of Kindneſs and Benefits, lays the next claim to our Charity. If they fall into Want, who have obliged us by their former Kindneſs and Charity, both Juſtice and Charity do challenge from us a particular conſideration of their Caſe; and proportionably, if we our ſelves have been obliged to their Family, or to any that are nearly related to them.

p. 417Fourthly, Thoſe who are of the houſhold of faith, and of the ſame Religion; and Members of the ſame Myſtical Body, and do partake of the ſame Holy Myſteries, the Body and Blood of our Bleſſed Saviour, the ſtricteſt Bond of Love and Charity, Theſe fall under a very particular Conſideration in the exerciſe of our Charity. And of this the Apoſtle puts us in Mind, in the laſt words of my Text; let us do good unto all Men, eſpecially unto thoſe that are of the houſhold of faith. God hath a ſpecial Love and Regard for ſuch; and thoſe whom God Loves, ought to be very dear to us.

And this, perhaps, was a conſideration of the firſt rank in thoſe times, when Chriſtians liv'd among Heathens, and were expoſed to continual Wants and Sufferings; but it ſignifies much leſs now, that Chriſtianity is the general Profeſſion of a Nation, and is too often made uſe of to very uncharitable purpoſes; p. 418to confine Men's Bounty and Benefits to their own Sect and Party, as if they, and none but they, were the houſhold of Faith; A Principle, which I know not whether it hath more of Judaiſme or of Popery in it.

Fifthly, After theſe, the Merit of the Perſons, who are the Objects of our Charity, and all the Circumſtances belonging to them, are to be valu'd and conſider'd, and we are accordingly to proportion our Charity, and the degrees of it. I ſhall inſtance in ſome particulars, by which a prudent Man may judge of the reſt.

Thoſe who labour in an honeſt calling, but yet are oppreſt with their charge, or diſabled for a time by Sickneſs, or ſome other caſualty; theſe many a time need as much, and certainly deſerve much better than common Beggars; for theſe are uſeful members of the Common-Wealth; and we cannot p. 419place our Charity better, than upon thoſe, who do what they can to ſupport themſelves.

Thoſe likewiſe who are fallen from a rich and plentiful Condidion, without any fault or Prodigality of their own, meerly by the Providence of God, or ſome general Calamity; theſe are more eſpecially Objects of our Charity, and liberal Relief.

And thoſe alſo, who have been Charitable, and have liberally relieved others, when they were in Condition to do it; or the Children, or near Relations of thoſe, who were eminently Charitable and beneficial to Mankind, do deſerve a particular regard in our Charity. Mankind being (as I may ſay) bound in Juſtice, and for the honour of God's Providence, to make good his Promiſe, to preſerve ſuch from extream neceſſity.

And laſtly, thoſe, whoſe viſible Wants, and great Age and Infirmities p. 420do plead for more than ordinary Pity, and do, at firſt ſight, convince every one that ſees them, that they do not Beg out of Lazineſs, but of neceſſity, and becauſe they are not able to do any thing towards their own ſupport and ſubſiſtence.

There are innumerable Circumſtances more, which it would be endleſs to reckon up; but theſe which I have mentioned are ſome of the chief, and by proportion to theſe, we may direct our ſelves in other Caſes.

Sixthly, Thoſe whom we certainly know to be true Objects of Charity, are to be conſider'd by us, before thoſe who are ſtrangers to us, and whoſe Condition we do not know, yea, tho' in common Charity we do not diſ-believe them; becauſe in Reaſon and Prudence we are obliged to prefer thoſe, who are certainly known to us, ſince we find by experience, that there are many Cheats and counterfit Beggars, who can tell a fair Story, and carry p. 421about Teſtimonials of their own making; and likewiſe becauſe we run the Hazard of miſplacing our Charity, when there are Objects enough beſides, where we are ſure we ſhall place it right; and Charity miſplaced, as it is in Truth and Reality no Charity in it's ſelf, ſo it is hardly any in us, when we ſquander it ſo imprudently as to paſs by a certain and real Object, and give it to thoſe of whom we are not certain, that they are true Objects of Charity. In this blind way a Man may give all his Goods to the Poor, as he thinks, and yet do no real Charity. And therefore, unleſs we be able to relieve every one that asks, we muſt of neceſſity make a difference, and uſe our beſt Prudence in the choice of the moſt proper Objects of our Charity.

And yet we ought not to obſerve this Rule ſo ſtrictly, as to ſhut out all whom we do not know, without exception; becauſe their Caſe, if it be true, may ſometimes be much more pitiable, and of greater extremity, than the caſe of many p. 422whom we do know; and then it would be uncharitable to reject ſuch, and to harden our Hearts ſo far againſt them, as utterly to diſbelieve them; becauſe it is no fault of theirs, that we do not know them; no, their Wants may be real, notwithſtanding that; eſpecially when their Extremity ſeems great, we ought not to ſtand upon too rigorous a Proof and Evidence of it, but ſhould accept of a fair probability.

Seventhly, Thoſe who ſuffer for the Cauſe of Religion, and are ſtript of all for the ſake of it, ought to have a great Precedence in our Charity to moſt other caſes. And this of late hath been, and ſtill is, the caſe of many among us, who have fled hither for Refuge, from the Tyranny and Cruelty of their Perſecutors, and have been by a moſt extraordinary Charity of the whole Nation, more than once extended to them, moſt ſeaſonably reliev'd; but eſpecially by the Bounty of this great City, whoſe p. 423Liberality, upon theſe Occaſions, hath been beyond all Example, and even all belief. And I have often thought, that this very thing, next to the Mercy and Goodneſs of Almighty God, hath had a particular Influence upon our Preſervation and Deliverance from thoſe terrible Calamities, which were juſt ready to break in upon us; and were we not ſo ſtupidly inſenſible of this great Deliverance which God hath wrought for us, and ſo horribly unthankful to him, and to the happy Inſtruments of it, might ſtill be a means to continue the Favour of God to us. And what cauſe have we to thank God, who hath allotted to us this more bleſſed, and more merciful part, to give, and not to receive; to be free from Perſecution our ſelves, that we might give Refuge and Relief to thoſe that are perſecuted!

III. We muſt conſider the Meaſure of our Charity, foreign, which our Tranſlation renders, p. 424as we have Opportunity; others, as we have Ability: So that this Expreſſion may refer, either to the Occaſions of our Charity, or to the Seaſon of it, or to the Proportion and Degree of it.

1. It may refer to the Occaſions of our Charity, as we have Opportunity let us do good, that is, according as the Occaſions of doing good ſhall preſent themſelves to us, ſo often as an Opportunity is offer'd. And this is an Argument of a very good and charitable Diſpoſition, gladly to lay hold of the occaſions of doing good; as it were to meet Opportunities when they are a coming towards us. This forwardneſs of Mind, in the work of Charity, the Apoſtle commends in the Corinthians, 2 Cor. 9.2. I know the forwardneſs of your minds, for which I boaſt of you to them of Macedonia: And this he requires of all Chriſtians, Tit. 3.10. That they ſhould be ready to every good work; And 1 Tim. 6.18. That we be ready to diſtribute, willing p. 425to communicate. Some are very ready to decline theſe Opportunities, and to get out of the way of them; and when they thruſt themſelves upon them, and they cannot avoid them, they do what they do grudgingly, and not with a willing mind.

2. It may refer to the Seaſon of this Duty, foreign, while we have time, foreign for foreign, whilſt this Life laſts; ſo Grotius does underſtand, and interpret this Phraſe; and then the Apoſtle does hereby intimate to them, the uncertainty of their Lives, eſpecially in thoſe times of Perſecution. And this Conſideration holds in all times in ſome degree, that our Lives are ſhort and uncertain, that it is but a little while that we can ſerve God in this kind, namely, while we are in this World, in this Vale of Miſery and Wants. In the next World there will be no occaſion, no Opportunity for it; we ſhall then have nothing to do, but to reap the Reward of p. 426the good we have done in this Life, and to receive that bleſſed Sentence from the Mouth of the great Judge of the World, Come ye bleſſed of my Father, inherit the Kingdom prepared for you, before the foundation of the world. For I was hungry, and ye gave me to eat, &c. And Euge bone ſerve! Well done good and faithfull Servant! thou haſt been faithfull in a little, and I will make thee Ruler over much. God wil then declare his Bounty and Goodneſs to us, and open thoſe inexhauſtible Treaſures of Glory and Happineſs, which all good Men ſhall partake of, in proportion to the good which they have done in this World. Or elſe,

3. (Which I take to be the moſt probable meaning of this Phraſe) It may refer to the Degree of this Duty in proportion to our Ability and Eſtate; as we have Ability, let us do good unto all Men. And this the Phraſe will bear, as Learned Men have obſerv'd; and it is very reaſonable to take in this p. 427Senſe, at leaſt, as part of the meaning of it, either expreſt or imply'd. For without this we cannot exerciſe Charity, tho' there were never ſo many Occaſions for it; and then this Precept will be of the ſame Importance with that of the Son of Sirach, Ecclus. 35.10. Give unto the moſt high according as he hath enriched thee; and with that Counſel, Tob. 4.7. Give Alms, foreign, according to thy Subſtance, and 8. v. If thou haſt abundance, give Alms accordingly. And this may be reaſonably expected from us; for where-ever his Providence gives a Man an Eſtate, it is but in Truſt for certain Uſes and Purpoſes, among which Charity and Alms is the chief: And we muſt be accountable to him, whether we have diſpoſed it faithfully to the Ends, for which it was committed to us. It is an eaſie thing with him to level Mens Eſtates, and to give every Man a Competency; but he does on purpoſe ſuffer things to be diſtributed ſo unequally, to try and p. 428exerciſe the Virtues of Men in ſeveral ways; the Faith and Patience of the Poor, the Contentedneſs of thoſe in a middle Condition, the Charity and Bounty of the Rich. And in truth, Wealth and Riches, that is, an Eſtate above what ſufficeth our real Occaſions and Neceſſities, is in no other ſenſe a Bleſſing, than as it is an Opportunity put into our Hands, by the Providence of God, of doing more good; and if we do not faithfully employ it to this end, it is but a Temptation and a Snare; and the ruſt of our Silver and our Gold will be a witneſs againſt us; and we do but heap up Treaſures together againſt the laſt Day.

But what Proportion our Charity ought to bear to our Eſtates, I ſhall not undertake to determine. The Circumſtances of Men have too much variety in them to admit of any certain Rule; ſome may do well, and others may do better; every Man, as God hath p. 429put into his Heart, and according to his Belief of the recompence which ſhall be made at the reſurrection of the juſt. I ſhall only ſay in general, that if there be firſt a free and willing Mind, that will make a Man charitable to his Power; For the liberal Man will deviſe liberal things. And we cannot propoſe a better Pattern to our ſelves in this kind, than the King and Queen, who are, as they ought to be (but as it very ſeldom happens) the moſt bright and ſhining Examples of this greateſt of all Graces and Virtues, Charity and Compaſſion to the poor and perſecuted. I proceed to the

IV. Thing conſiderable in the Text, viz. Our unwearied Perſeverance in this work of doing good, let us not be weary in well-doing. After we have done ſome few Acts of Charity, yea tho' they ſhould be very conſiderable, we muſt not ſit down and ſay we have done enough. There will ſtill be new Objects, new Occaſions, p. 430new Opportunities for the exerciſe of our Charity, ſpringing up and preſenting themſelves to us. Let us never think, that we can do enough in the way of doing good. The beſt and the happieſt Beings are moſt conſtant and unweary'd in this work of doing good. The holy Angels of God are continually employed in miniſtring for the good of thoſe, who ſhall be Heirs of Salvation: And the Son of God, when he appear'd in our Nature, and dwelt among us, that he might be a perfect and familiar Example to us of all Holineſs and Virtue, he went about doing good to the Bodies and to the Souls of Men. How diligent and unweary'd was he in this work! It was his Employment and his Pleaſure, his Meat and Drink, the Joy and the Life of his Life. And God himſelf, tho' he is infinitely and perfectly good in himſelf, yet he ſtill continues to do good, and is never weary of this bleſſed work. It is the Nature, and the Perfection, and the Felicity of God himſelf; p. 431and how can we be weary of that work, which is an Imitation of the higheſt Excellency and Perfection, and the very Eſſence of Happineſs.

V. And laſtly, Here is the Argument and Encouragement to the chearful diſcharge of this Duty, becauſe in due ſeaſon we ſhall reap, if we faint not; therefore as we have opportunity, let us do good unto all Men. In due ſeaſon we ſhall reap, that is, ſooner or later, in this World, or in the other, we ſhall receive the full reward of our well-doing.

And now I have explain'd this Duty to you, as plainly and briefly as I could, the hardeſt part of my Task is yet behind, to perſwade Men to the practice of it; and to this purpoſe I ſhall only inſiſt upon the promiſe in the Text, be not weary in well-doing; for in due ſeaſon ye ſhall reap, if ye faint not. We ſhall reap the pleaſure and ſatisfaction of it in our own Minds, and all the other mighty Advantages of it in this World, and p. 432the vaſt and unſpeakable Reward of it in the other.

Firſt, We ſhall reap the Pleaſure and Satisfaction of it in our own Minds; and there is no ſenſual Pleaſure that is comparable to the delight of Doing good. This Cato makes his boaſt of, as the great Comfort and Joy of his old Age, Conſcientia bene actae vitae, multorumque benefactorum recordatio jucundiſſima. The remembrance of a well ſpent Life, and of many Benefits and Kindneſſes done by us to others, is one of the moſt pleaſant things in the World. Senſual Pleaſures ſoon die and vaniſh; but that is not the worſt of them, they leave a Sting behind them, and when the Pleaſure is gone, nothing remains but Guilt, and Trouble, and Repentance: whereas the Reflection upon any good we have done, is a perpetual Spring of Peace and Pleaſure to us, and no Trouble and Bitterneſs enſues upon it; the Thoughts of it lye even and eaſy in our Minds, and p. 433ſo often as it comes to our Remembrance, it miniſters freſh Comfort to us.

Secondly, We ſhall likewiſe reap other mighty Advantages by it in this World. It is the way to derive a laſting Bleſſing upon our Eſtates. What we give in Alms and Charity is conſecrated to God, and is one of the chiefeſt and moſt acceptable Sacrifices in the Chriſtian Religion; ſo the Apoſtle tells us, Heb. 13.16. To do good, and to communicate, forget not; for with ſuch Sacrifices God is well pleaſed. It is like the firſt-Fruits under the Law, which being dedicated and offered up to God, did derive a Bleſſing upon their whole Harveſt.

And it procures for us alſo the Bleſſings and Prayers of thoſe, to whom we extend our Charity; their Bleſſing, I ſay, upon us and ours, and all that we have; and is it a ſmall thing in our eye, to p. 434have (as Job ſpeaks) the Bleſſing of them, who are ready to periſh, to come upon us? The fervent Prayer of the poor for us availeth much, for God hath a ſpecial regard to the Prayers of the deſtitute, and his Ear is open to their cry.

Few Men have Faith to believe it, but certainly Charity is a great ſecurity to us in the times of Evil, and that not only from the ſpecial Promiſe and Providence of God, which is engaged to preſerve thoſe from want, who are ready to relieve the Neceſſity of others, Prov. 11.25. The liberal Soul ſhall be made fat; and he that watereth ſhall be watered alſo himſelf, and Prov. 28.27. He that giveth to the poor ſhall not lack; he ſhall not be afraid in the evil time, and in the days of Dearth he ſhall be ſatisfiyed, ſays the Pſalmiſt: But beſides the Promiſe and Providence of God, our Charity and Alms are likewiſe a great ſecurity to us, from the Nature and Reaſon of p. 435the thing it ſelf. Whoſoever is charitable to others, does wiſely beſpeak the Charity and Kindneſs of others for himſelf, againſt the day of neceſſity; for there is nothing that makes a Man more, and ſurer Friends, than our Bounty; this will plead for us, and ſtand our Friend in our greateſt Troubles and Dangers; For a good Man, ſaith the Apoſtle, that is, for one that is ready to oblige others by great Kindneſſes and Benefits, one would even dare to die. It has ſometimes happened, that the Obligation which a man hath laid upon others by a chearful and ſeaſonable Charity, hath in time of Danger and Extremity done him more kindneſs, than all his Eſtate could do for him. Alms, ſaith the Wiſe Man, hath delivered from Death.

And in times of publick Diſtreſs, and when we are beſet with cruel and powerful Enemies, who, if God were not on our ſide, would ſwallow as p. 436up quick, the publick Charity o… a Nation does many times prove its beſt Safeguard and Shield. There is a moſt remarkable Paſſage to this purpoſe, Ecclus. 29.11, 12, 13. Lay up thy Treaſure according to the commandment of the moſt high, and it ſhall bring thee more profit, than Gold; ſhut up thine alms in thy Store-houſe, and it ſhall deliver thee from all affliction, it ſhall fight for thee againſt thy enemies, more than a mighty Shield and a ſtrong Spear.

And of this I doubt not, but we of this Nation, by the great Mercy and Goodneſs of Almighty God, have had happy experience in our late wonderful Deliverance, under the Conduct and Valour, of one of the beſt and braveſt of Princes, and to whom by too many among us, the moſt unworthy and unthankful Returns have been made, for the unwearied pains he hath undergone, and for the deſperate hazards he hath expos'd himſelf to for our ſakes, p. 437that ever were made to ſo Great and Generous a Benefactour; ſo great a Benefactour I ſay, not only to theſe Nations, but to all Europe, in aſſerting and vindicating their Liberties againſt the inſolent Tyranny and Pride of one of the greateſt oppreſſours of Mankind, of whom I may ſay, as Job does of the Leviathan, Job 41.33, 34. Ʋpon the earth is not his like, he beholdeth all high things, and is the King of all the Children of Pride.

And beyond all this, the Bleſſing of God does deſcend upon the poſterity of thoſe, who are eminently Charitable, and great Benefactours to Mankind. This David obſerves in his time; I have been young (ſays he) and now am old; yet have I not ſeen the righteous forſaken, nor his ſeed begging Bread; and what he means by the righteous Man, he explains in the next Words, he is ever merciful and lendeth.

p. 438I ſhall only add upon this Head, that the practice of this Virtue will be one of our beſt comforts at the hour of Death, and that we ſhall then look back upon all the good we have done in our life, with the greateſt contentment and joy imaginable. Xenophon in his Cyrus, which he deſign'd for the perfect Idea of a good Prince, repreſents him in the laſt minutes of his life, addreſſing himſelf to God to this purpoſe, Thou knoweſt that I have been a lover of Mankind; and now that I am leaving this World, I hope to find that mercy from thee, which I have ſhewed to others. Theſe Words that excellent heathen Hiſtorian thought fit to come from the mouth of ſo excellent a Prince, as he had deſcrib'd him, juſt as he was leaving the World; by which we may ſee, what the Light of Nature thought to be the beſt comfort of a dying Man. This brings me to the

p. 439Third, and laſt particular which I mentioned, the vaſt and unſpeakable Reward, which this grace and virtue of Charity will meet with in the other World. It will plead for us at the Day of Judgment, and procure for us a moſt glorious recompence at the reſurrection of the Juſt, and that proportionable to the degrees of our Charity; 2 Cor. 9.6. He which ſoweth ſparingly, ſhall reap ſparingly: and he which ſoweth bountifully, ſhall reap bountifully; and from this Conſideration, the Apoſtle encourageth our Perſeverance in Well-doing, let us not be weary in well-doing, for in due ſeaſon we ſhall reap, if we faint not; that is, we ſhall certainly meet with the reward of it, if not in this World, yet in the other.

And now that I have declar'd this Duty to you, together with the mighty pleaſure, and advantages, and rewards of it, I crave leave to preſent you with ſome p. 440of the beſt Occaſions, and Opportunities of the exerciſe and practice of it. And for your encouragement hereto, I ſhall read to you, the preſent State of the chief Hoſpitals belonging to this great City, and of the diſpoſal of their Charity for the laſt Year.

And now I have laid before you theſe great Objects of your Charity, and the beſt Arguments I could think of to incline and ſtir up your Minds to the exerciſe of this excellent Grace and Virtue; as there is no time left for it, I having, I am afraid already tir'd your Patience, ſo I hope there is no need to preſs this Duty any farther upon you, ſince you are ſo willing and forward of your ſelves, and ſo very ready to every good Work. This great City hath a double Honour due to it, of being both the greateſt Benefactours in this kind, and the moſt faithful Managers, and Diſpoſers of it; and I am now in a place moſt proper for the p. 441mention of Chriſt's Hoſpital, a Proteſtant Foundation of that moſt Pious and Excellent Prince Edward, VI. Which I believe is one of the beſt inſtances of ſo large and ſo well manag'd Charity, this Day in the World.

And now to Conclude all, if any of you know any better employment, than to do good; any work that will give truer Pleaſure to our Minds; that hath greater and better promiſes made to it, the Promiſes of the life that now is, and that which is to come; that we ſhall reflect upon with more comfort, when we come to dye; and that through the mercies and merits of our Bleſſed Saviour, will ſtand us in more ſtead at the Day of Judgment; let us mind that work: but if we do not; let us apply our ſelves to this buſineſs of Charity, with all our might, and let us not be weary in well-doing, becauſe in due ſeaſon we ſhall reap, if we faint not.

p. 442Now the God of Peace, who brought again from the dead our Lord Jeſus Chriſt, the great Shepherd of the Sheep, through the blood of the everlaſting Covenant, make you perfect in every good work, to do his will through Jeſus Chriſt, to whom with thee, O Father, and the Holy Ghoſt, be all honour and glory, thanksgiving and praiſe, both now and for ever, Amen.

FINIS